Skip to main content

Reminder: [Adherence to the Sound Sunni-Salafi Principles, Whilst  Exposing Deceptions of ‘The Staunch and Obstinate UK Supporters of the Murji Mubtadi Ali Halabi’ Continues- By the Tawfeeq of Allaah- Regardless Who Keeps Their Company]

Written by Salafi Dawah Manchester on . Posted in Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Must Read, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The Correct Stance towards the differing of the scholars concerning Jarh Wat-Tadeel

Question to Shaikh Ubaid Al-Jaabiri [may Allaah preserve him]:

If I heard the statement of a scholar in a cassette or read it in a book concerning some person that he is indeed an innovator, but I did not see the evidence, is it then binding upon me to be cautious of this person and be satisfied that he is indeed an innovator, or do I wait until I find evidence for that?

Answer:

All praise is due to Allaah the Lord of the Aalameen and may Allaah send His Salutations of peace and blessings upon our prophet Muhammad, his family and companions. To proceed: I say: Indeed Ahlus Sunnah do not pass judgement of Bidah (i.e. declare one to be from ahlul bidah) against anyone unless they are fully acquainted with him and completely examine what he is upon and know his methodology perfectly, in general and in detail. And from this point (in our discussion), this affair leads us to two standpoints:

The first standpoint: It is about the one against whom a scholar or scholars have passed a judgement that he is an innovator, whilst other scholars from Ahlus Sunnah like them do not differ (about this judgement). Beware, I say: Others from Ahlus Sunnah do not differ with them; so we accept their criticism against him (i.e. the one declared a man of bidah). We accept their speech and are cautious about him.  So as long as a Sunni Scholar passed judgement against him and he was criticised by a Sunni scholar, whilst the rest of Ahlus Sunnah amongst the contemporaries of this scholar–his brothers and sons amongst the scholars–did not raise (an opposition), then his  speech must be accepted.  That is because this Sunni Scholar who criticised a man did not do so except based on an affair that is clear to him and established upon proof.  This is something related to the religion of Allaah–the one who criticises or commends knows that he is responsible for what he says and for the ruling or judgement he gives. He knows that he is held accountable by Allaah (The Most High) even before the people question him.

The Second Standpoint: If this person who has been criticized by a scholar or scholars and they passed a judgement against him with what drops his status, and it became obligatory to be cautious of him; but then they are opposed by others who judged him to be trustworthy and that he is upon the Sunnah, or gave other judgements in opposition to the judgements of those other (scholars) who criticized him; then in this case, as long as these (scholars) and those (scholars) are upon the Sunnah and all of them are trustworthy and people of integrity in our view, we should look to the evidence. This is why they (i.e. the scholars) say: “The one who knows is a proof against the one who does not know.”

A criticizer who stated about such and such person that he is an innovator and a deviant, whilst producing evidence from the books of the criticized person or from his cassette tapes, or from the transmissions of the reliable narrators about him, then this obligates on us to accept his speech and abandon the (speech) of those who gave commendations in opposition to the one who criticized.  That is because those who criticized him presented evidences that are hidden from the others due some reasons, or due to the fact that the one who commended did not read or hear (anything or something negative) about the criticized; rather he based his commendation upon what he knew about him previously and that he was upon the Sunnah. Therefore, this criticized person against whom evidence is established is truly declared unreliable and the proof is with the one who established the evidence.  And it is incumbent upon the one who seeks the truth to follow the evidence and he does not seek to take a path to the right or the left, or saying: “I abstain of my own accord.” That is because we have not been obligated with this from the Salaf.  Indeed, it is a prescribed obligation to accept the speech of the one who established the evidence.  And the Sunni Scholar who opposed those who criticized (based on clear proofs) is excused and his status and honour are maintained in our eyes. We recognize what –by the will of Allaah–he possesses of virtue and exalted status.

A scholar from Ahlus Sunnah is only a human. He can be distracted and forgetful, and he can be deceived by evil people; or he used to consider a man to be trustworthy–who has now been declared untrustworthy–and he deceives him. The witnesses to this affair are many because many of those whose status has been dropped– due to being declared unreliable based on evidence–are in reality people who wage war against the Sunnah and its people.  So they come along with copies of their books and read it to the distinguished scholars–those considered to be people of leadership and virtue in the religion- whilst the affair of this trickster and plotter is hidden from that noble scholar, which had he known of it the status of this person would have dropped in his eyes. So this scholar gives praise based on what he heard. And if the book (of this trickster) is printed, it is disseminated and transmitted by his supporters and they spread a good reputation about him. Thus there are those who argue saying, “such and such praised him-Al-Albaanee (rahimahullaah), or Ibn Baaz (rahimahullaah), or Ibn Al-Uthaymeen (rahimahullaah) praised this book. However these scholars are excused; rather this trickster was hidden from that scholar.

So, what remains? We establish the evidence against this ‘deceiver, trickster and plotter’ based on what is found in his books.  We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech.” Therefore, it is obligated on you to be fair and to be free from that wild and zealous attachment, and from the desires that blinds a person. It is obligatory upon you that your search should be for the truth.

Question to Shaikh Ubaid [may Allaah preserve him]:

What is the obligation upon the common Salafis concerning those du’aat (callers) about whom the scholars differ in their commendations and criticisms, regardless whether they (i.e. the common Salafis) are aware or unaware of their mistakes (i.e. the mistakes of those callers)?

Answer:

I say: I advise you; neither accept cassettes nor books except those of a person whom you know to be upon the Sunnah and a witness of that is established for him—the one well-known to be upon the Sunnah and an opposition to it is not manifested from him. This is an (abiding) general principle applied to him whilst he is alive and after his death.  The one who passed away and we regarded him to be upon the Sunnah, then in our view he is upon the Sunnah and we ask Allaah to keep him firm upon it in the afterlife [i.e. Allaah grants him firmness to answer the questions in the grave due to adherence to the Sunnah (Tawheed and following the Messenger) and resurrects him in the afterlife as a person of Sunnah] just as he was kept firm upon it whilst he was alive…aameen. This is the first affair.

If the affair of a person is hidden from you–the one whose books and cassettes are famous and his fame is widespread–then ask those who are well acquainted with him and those who know about his state of affairs.  That is because neither is the Sunnah hidden nor are its people. A man’s Tazkiyah (i.e. the clear witness that he is upright upon the Sunnah) are his own actions. His Tazkiyah are his own actions that he is upon the Sunnah. It is the witness and the people mention him with it during his life and after his death.

There is none who hides behind the Sunnah– the people beguiled by him, gathered around him to learn, adhered to him, became dependent on him and accepted everything he said–except that Allaah will reveal his affair, uncover and expose his concealed state of affairs to specific individuals and to the general public, regarding what was hidden and apparent of his deception, his mixing truth with falsehood, his plots and deceitful practices.  Allaah facilitates men of virtue, intelligence, wisdom, strength and exceptional natural ability–possessors of knowledge, skill and sound understanding of the religion–through whom He (Allaah) unveils the affair of that trickster, dubious and deceitful person.

Therefore, it is incumbent upon you that when the state of that person is made clear–the one whose fame is widespread etc.–then you should be cautious of him as long as he was warned against by those people of knowledge and Imaan who are upon the Sunnah; for indeed they will unveil his affair with evidences.  And there is no hindrance in unveiling the state of that person who has been warned against by a scholar or scholars with the appropriate etiquettes and in a good manner because that scholar will say to you: “I saw this and that in him, and I saw this and that in the book of such and such, or I heard this or that in the cassette of such and such.” Therefore, you have clear evidence that will unveil what was hidden from you, and that the one whose fame is widespread and his speech is pleasant is one who hides something of innovation and plotting, which cannot be compared to what he manifests from the Sunnah.

The one who knows of a mistake and it is clear to him, then it is not permissible for him to blindly follow a scholar to whom an affair is hidden. And indeed you already heard yesterday that the scholars are not infallible in their Ijtihaadaat. Therefore, it is not permissible to adopt them (i.e. the mistakes of the scholars) as a methodology (to follow).

Slightly Paraphrased and Abridged. See Link: www.sahab.net/home/?p=329

[5]Thorns in the Throats of the Frustrated Slanderers and Spiteful Propagandists – [Aasim Al-Hakeem Seeks to Hide the True Reality Between the Haddaadi Faalih Al-Harbi and Those Who Refuted Him]

Written by Salafi Dawah Manchester on . Posted in Refutations.

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

Allaah [The Most high] said:

ـٰٓأَيُّہَا 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.

Indeed, it is well known to all the Salafiyyoon that Shaikh Rabee’s (may Allaah preserve him) advice to Faaleh Al-Harbi (may Allaah guide him) was that Faaleh cannot just expel people from Salafiyyah by way of an unexplained and undetailed Jarh. And one of the main problems with Faaleh was that he innovated a principle- saying that the criticisms directed at the narrators of hadeeth were to be explained and detailed, but it was not necessary to explain and detail the criticisms against those he declared to be innovators, even if they were from the best of the Salafis. So Shaikh Rabee challenged him – asking him whether any of the scholars of Ahlus Sunnah will agree with this view of his! Shaikh Rabee also asked Faaleh whether any scholar will agree with his view that the one who makes such a demand is from the most misguided of people.  This angered and infuriated Faaleh, so he declared a war against Shaikh Rabee and described the salafis with the ugliest of descriptions. Thereafter Faaleh went on to innovate other principles in opposition to the methodology of the pious Salaf. Ustaadh Hasan As-Somaali (may Allaah preserve him) wrote in 2002 at salafitalk.net:

To allow the english reader to familiarise themselves with some of the erroneous principles of Faalih Al-Harbi here is a short translation of an important portion of this article, which Insha Allaah will give the reader some insight into the issue. I ask Allaah that He allows us to see the truth as the truth and to follow it, and He allows us to see falsehood as falsehood so that we can stay far away from it.

Shaikh Rabee said:

He and his hidden group have entered the cellars of darkness, twisting, watering down and there defense is with lies and falsification, and they attack either explicitly or indirectly every individual that speaks the truth, to the extent that the abuse has extended to the belittlement of the Imams of Al-Jarh wat Ta’deel and their fundamental (principles). It is mandatory at this point that I elaborate on certain issues that I discussed with him in the two pieces of advice, which I previously overlooked  as to show him kindness. It occurred that Faalih had rushed to Tabdee’ (declaring someone to be an innovator) and Tajdee’, so some of the youth requested from him the proofs that support this tabdee’, and they did not find the necessary evidences. Then he resorted to inventing a principle which was to remove tabdee’ from the fundamentals of the Imams of Al-Jarh wat Ta-deel, and he built upon this the differentiation between tabdee’ and Riwaayah. Therefore he believes that it is necessary to ask about the reasons why the Ruwaat (narrators of hadeeth) have been criticized, but when it comes to those who he holds to be innovators then it is not a requirement to ask about the reasons for this tabdee’ and criticism, even if those (spoken against) were from the best of the Salafis, then still he should not be asked for the reasons why they have been declared innovators, instead he declares those who ask for the reasons for this tabdee’ to be innovators. Him founding this as a fundamental (principle) lead to him saying that it is an obligation to blind follow the scholars and not ask them for the proof. Who were those who were being asked to blind follow the scholars? Verily they were intelligent students of knowledge and even some of the teachers amongst them were doctors (from the Islamic universities) and not the common people. He also described those who do not blind follow the scholars as destroying the message of the Messengers or having denied the Book, Sunnah and Islam. He and his followers think that he is the single Imam who protects the religion, so he supports them and they support him to attack the heads of the people of the Sunnah and Jamaa’ah, the strong and weak from them by declaring them innovators and pronouncing tyrannical rulings upon them. [End of quote]

This is what Aasim Al-Hakeem [the doubt-monger, slanderer and spiteful propagandist] seeks to conceal. He blatantly stated that the Haddaadi Faaleh Al-Harbi was refuted and declared a deviant merely due to the fact that he differed with Shaikh Rabee, and that we love and hate is not based on Islam, rather it is based on who loves Shaikh Rabee. Indeed, what a mighty slander O Aasim! We seek Allaah’s refuge from falsehood, slander, concealment, lies, deception, dishonesty and every evil trait Aameen. Some of Shaikh Rabee’s refutations against the Haddaadi Faaleh Al-Harbi have been compiled in this book:

 faaleh

Number of pages 512

[Publisher: Daarul Minhaaj 1st edition 1427AH (Year 2006)]

To be continued…InShaaAllaah

[4]Thorns in the Throats of The Frustrated Slanderers and Spiteful Propagandists – [Aasim al-Hakeem Claims That Those Non-Arabs Who Claim Salafiyyah Do Not Defend Islam]

Written by Salafi Dawah Manchester on . Posted in Refutations.

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

Allaah [The Most High] said:

ـٰٓأَيُّہَا 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.

[شُہَدَآءَ لِلَّهِ – As witnesses to Allah]: A witness is the one who gives information about (an affair), so if he gives truthful information he is (considered to be) a just witness and his (statement) is accepted; but if he gives false information, he is (considered) a false witness. Allaah [The Most High] command (His slaves) to stand out firmly as just witnesses for His sake, therefore this has to be carried out for the Sake of Allaah and not for other than Allaah.

And in [Surah Al-Maa’idah Ayah 8, Allaah (The Most High) said]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses]: This Ayah necessitates four affairs: One should stand out firmly for justice and do it for the sake of Allaah; witness to justice and do it for the Sake of Allaah.

[وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ – Even though it be against yourselves, or your parents, or your kin];

Therefore, Allaah [Glorified Be He and Free is He from all imperfections] commands (a person) to stand out firmly for justice and testify (for or against) everyone, even if it were (against) someone who is the most beloved to him (or her). The person should stand out firmly for justice [whether it is for or against] himself, his two parents – who are the closest relatives of his (or hers) – his (or her) other close relatives and his (or her) best friend amongst the people. If the person’s love for himself (or herself), his (or her) parents and his (or her) relatives prevents him (or her) from standing out firmly for the truth against them, especially if the truth is with someone he (or she) hates and regards as an enemy due to them, then indeed none will stand out firmly for justice in such circumstances except one whose love for Allaah and His Messenger is more than their love for everyone else. This is a test of one’s Eemaan, so that he (or she) becomes acquainted with the level of Eemaan (in relation to this affair) and (its importance) in his (or her) heart.

On the other hand is the person’s (application of) justice when dealing with his (or her) enemies and that one who deprives him (or her) of his (or her) rights; for indeed it not permissible that hatred for his (or her) enemies leads him (or her) to be unjust towards them, just as it is not permissible (to allow) love of himself (or herself), his (or her) parents and relatives to make him (or her) abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him (or her) to falsehood and love (of himself, parents and relatives) should not make him (or her) fall short in establishing truth, just as some of the Salaf said: ‘’The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased, it does not remove him from truth.” The two verses of the Qur’aan [i.e. 4:135 & 5:8] convey two rulings and they are: Standing out firmly for justice and making a truthful testimony to it, on behalf of one’s allies and enemies.

[فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ – So follow not the lusts (of your hearts), lest you may avoid justice]; meaning: Allaah forbids (His slaves) from following desires, which will lead them to abandon justice. Then Allaah (The Most High) said: [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]; meaning:

Allaah [Glorified Be He and Free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth, then warned against them and threatened (the one who perpetrates this sin). 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 (or she) refrains from mentioning it and thus becomes a silent devil, and sometimes he (or she) distorts it. [End of quote (1)]

Indeed, Aasim Al-Hakeem [may Allaah guide him and restrain his slanderous tongue Aameen] is not only one who slanders, makes silly claims and refrains from testifying to the truth; rather the extreme unjustified hatred he harbours against those Salafiyyoon leads him to denial. This behaviour of his is typical of a person in a state of disillusionment because he must have realised that those Salafiyyoon – those whom he says are not defenders of Islaam -are actually foremost amongst those who follow the footsteps of the scholars in defending the Aqeedah and Manhaj of the Salaf, and foremost amongst those who refute his deviant companions, such as the Ikhwaani Muhammad Al-Areefee and others. Here are a few websites to demonstrate the fact that Aasim [may Allaah guide him Aameen] is a slanderer, a doubt-monger and a spiteful propagandist.

http://www.aboutatheism.net/articles/wfryguw-the-prophet-of-islam-between-the-kharijite-terrorists-and-the-existentialist-nihilists.cfm

http://www.dajjaal.com/liar/

http://www.shia.bs/index.cfm

http://www.bidah.com/

http://www.aqidah.com/creed/index.cfm

http://www.salafis.com/index.cfm

http://www.manhaj.com/manhaj/index.cfm

http://www.abovethethrone.com/arsh/

http://www.asharis.com/creed/index.cfm

http://www.bakkah.net/articles/defense-muhammad.htm

To be continued…InShaaAllaah

[1] Source: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah). Vol 1. Page 300-303. Abridged & slightly paraphrased]

 

[3] Thorns In The Throats of The Frustrated Slanderers and Spiteful Propagandists – [Aasim Al-Hakeem and His Ilk]

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

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

Allaah [The Most High] said:

ـٰٓأَيُّہَا 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.

Indeed, Aasim Al-Hakeem [may Allaah guide him and restrain his slanderous tongue Aameen] hurls slanders at the Salafiyyoon, which not only manifests his frustration due to being unable to provide solid proofs to support his arguments, but also the fact that he is a doubt-monger and one who seeks to hide the truth. So he [may Allaah guide him and free him from the shackles of hizbiyyah Aameen] claims that he has seen those who claim to be Salafis, especially from non Arabs who make their living through criticizing Daees and scholars, though themselves don’t possess the basics of knowledge or Aqeedah.  

Firstly: Aasim [may Allaah guide him and restrain his slanderous tongue Aameen] did not provide any proof to back up his claims; for where is the proof to support his claim that those Salafiyyoon make a living through criticising Da’ees and scholars! Indeed, Ibn Abdi Rabbihi [rahimahullaah] said: Choosing speech is more difficult than authorship, and indeed it is said, ‘The choice of a man (in speech) is in harmony with his intellect’. [1]

Aasim’s statement is not merely a false claim and a slander uttered by accident, rather it is one uttered out of malice after being unable to produce proofs to justify his companionship with the people of bidah and hizbiyyah, such as Al-Areefee and others.  Indeed, the one upon truth is not in need of lying or slandering in order manipulate and deceive his listeners. Indeed, is it not amazing that a man portrays himself as one qualified to disseminate knowledge, yet he slanders and makes false claims against Salafiyyoon- seeking to put others down without a shred of evidence and in order to feel good about himself, and hoping that others will swallow such garbage?! Indeed, it is said that the liar is a thief because a thief deceives you with regards to your wealth and the liar deceives you with regards to your intellect. [Adabud Dunyaa Wal-Aakhirah: page:262]

Hatred and Malice towards those Salafiyyoon who refute his deviant companions, -Areefee and others- leads him to lies and slander. It is evil enough that a man lies to obtain some of the goods of this worldly life, then how about lying in the field of Dawah- slandering the Salafiyyoon, whilst accompanying the people of bidah and hizbiyyah.  Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) said:   Lying is not permissible. It is a major sin from the major sins. It (lying) is not permissible except in three affairs which the prophet made an exception; lying during war, because war is deceit; lying in order to bring about peace between the people; and lying between married couples in order to bring about rectification to the family with regards to the relationship between (husband and the wife). These three affairs are that of maslahah, and in them is a greater good than evil; so (lying) is permissible (in this case). As for calling to Allaah, it has no need for lies. It is not permissible to utilize lies in calling to Allaah. Calling to Allaah is to (be carried out) by way of truth, the Book, the sunnah, fine admonition and arguing in a way that is better and not by way of lies. [End of quote: source: al-ijaabatul muhimmah fee mashaakil al-mulimmah, page:271-272]

Yoonus Ibn Ubayd (rahimahullaah) said: Indeed, you see a man fasting a lot, abstaining from the forbidden affairs and praying the night prayer, whilst he testifies to falsehood in the morning. [2]

Secondly: As for Aasim’s claim that those Salafiyyoon are ignorant of the basics of knowledge and Aqeedah, then indeed –once again- he did not produce a single proof to support his claim, rather what he seeks to hide is the fact that the Salaficentres are busy with Duroos delivered by those who are either well known to some of the well-known scholars, such as Shaikh Ubaid, Shaikh Mhammad Bin Haadi, Shaikh Abdullah Al-Bukhaari, Shaikh Rabee and others or those Salafiyyoon who graduated from Madeenah university. The books transmitted in the various Maraakiz of Salafiyyah in the West include Usool Ath-Thalaatha, Qawaa’id Al-Arba’ah, Nawaaqid Al-Islaam, Kitaab At-Tawheed, Shuroot As-Salaah, Umdatul Ahkaam and other numerous books.

On the other hand, those who deliver such lessons in the various Maraakiz do not behave like Aasim, for he enters into affairs that are not his speciality. And unlike Aasim, they do not make statements based on speculation and conjecture. See links:

http://www.aqidah.com/creed/articles/pycbw-clarification-of-the-statement-of-assim-al-hakeem-that-divine-qadar-is-created.cfm

http://www.salaficentre.com/2014/02/part-3-a-reply-to-asim-al-hakeems-nonsense-the-sahaabah-differed-in-aqeedah/

Finally: Therefore, we say to Aasim Al-Hakeem and his companions that the Salafiyyoon neither take knowledge from guessers nor from those who approach the Tobooliyyaat. Uqbah Bin Aamir (radiyallaahu-anhu) said: ”Learn before those who depend on guessing”; meaning: those who base their judgement on presumption. [3]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah) said: [الطبوليات ] are those Masaa’il (affairs related to the religion) by way of which fame is sought. They are called ‘Tubooliyyaat’ because it is similar to a Tabl (drum) which has a sound and an echo. So when an odd affair comes to the people and a (person) becomes famous by way of it, then it becomes as if it is the sound of a drum. [Sharh Hilya Taalib al-Ilm, page: 19]

O Aasim! It is manifest to every Salafi that you are the one who speculates in affairs of knowledge and answers questions which you are not worthy of answering, such as when you attempted to claim that the Salaf differed in Aqeedah, as well as your response regarding Qadr. So before you accuse others of being ignorant of the basics of Aqeedah and knowledge, you should check yourself first and refrain from slander. We ask Allaah for Ikhlaas, Sidq, Thabaat and Husnul Khaatimah Aameen.

To be continued…InShaaAllaah

[1] Quoted by Shaikh Muhammad Bin Umar Saalim Baazmool in Manhajul Bahthi Al-Ilmiy Wa-Kitaabah Fee Uloom Ash-Sharee-ah: page: 17

[2] Hilyatul Awliyaa 3/20

[3] Saheeh Al-Bukhaari. Vol 8. Chapter: Learning about the laws of Inheritance

[4] Al-Majmoo 1/42

A Reminder to Those Who Adopt This Particular Path of Ihyaa Turaath’s Mentor, In Order To Harm SP and Other Salafiyyoon In The West!

Written by Salafi Dawah Manchester on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Must Read, Refutations, Scholars of Islam, Tamyee'.

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

Shaikh Rabee (may Allaah preserve him) stated:

Indeed, from the most severe of afflictions and trials upon Islaam and the Muslims in this era, is the appearance of a group claiming to be upon the methodology of Ahlus Sunnah Wal-Jamaa-ah, but unfortunately this group does not act except in opposition to this manhaj and its people; openly at times and behind veils at other times.

And indeed this group has placed a heavy burden upon its shoulders, and that is its defence of the people of innovation and misguidance.   They author books in this regard and decorate statements for it; and they spread such defence in the world under the slogan of justice and equity or the manhaj of Muwaazanaat. They exceed the limits in the affair of Fiqul Waaqi (knowledge of current affairs) and speak ill of the scholars of the salafi methodology as a result of that; rather they degrade the methodology of the scholars as a
result of this and increase in ill speech against the salafi methodology and its people. The effects of the path of justice and equity are neither seen in their arguments against the people of the Salafi methodology nor in their praises and exaltations for the people of innovation.

Alongside concealing themselves with the Salafi Methodology, they are not seen to give it importance except with respect to what they utilize to deceive those deceived by them, or (what they utilize as) garments of salafiyyah in order to bring the people to their corrupt hizbi organization to kill off their love for the Salafi Methodology, the call to it, defence of it, traversing in it upon the methodology of the pious predecessors with the (correct) walaa wal baraa and being warned against the people of innovation; so they divert a great deal of people from the true methodology and the truthful alliance for it; and (direct them) towards that passionate alliance to the people of innovation and in defence of them, their innovations and falsehoods; or playing down their innovations to the extent that it leads them to the station of the extreme murji’ah with regards to their views towards the major innovations and greats affairs of opposition to the true religion of Allaah.

And due to this, hatred has occurred from them towards the carriers of the Sunnah and the salafi methodology; and they set up those who present their mistakes which have neither been criticized by a sunni nor a bid’ee from amongst those who ascribe themselves to Islaam.  They present these mistakes as mighty affairs of blunder and destruction, rather they make the virtues and merits of ahlus sunnah to be repugnant and disdainful in addition to much fabrication and accusation.

So with these disgraceful deeds they perpetrate, they are from the severest in war against the salafi methodology and its people; the severest in their opposition to the salafi methodology and its people; the most intense in their defence of the groups of innovation and fitan, their claims and methodologies.  They have authorships in this regard and from them: The many authorships of Shaikh Abdur-Rahmaan Abdul Khaaliq who carries the responsibility of this destructive orientation. [Source: Bayaanu Fasaadul Mi’yaar; Hiwaar Ma-a Hizbi Mutasattir; page:5-6. Slightly paraphrased]

What Is Said to People Who Innovate – Shaykh Ubayd Al Jaabiree

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Articles, Innovations In Islam (Bidah), Refutations.

 

Shaykh Ubayd Al Jaabiree (Allah preserve him) said:

It is said to those who innovate:

“Do you believe that Allah has perfected his religion, in his book and the Sunnah of his messenger (Sallallaahu alaihi wa sallam), or not?”

So if he said:

“No”,

He has disbelieved, and he’s become from those who have legislated that which Allah did not give permission for. [Ref 1- see footnote 1 at the end of this article]

And if he said:

“Yes”

Then it is said to him:

“Is this (action of yours) from that which came in the Quran or Sunnah?!

It is not allowed for you, except to abandon that deed. And if not, then you have become a misguided innovator and you are not a good doer.” [Ref 2- see footnote 2 at the end of this article]

[Source:  تنوير المبتدي بشرح منظومة القواعد الفقهية (page 65-66)]

Ref 1- footnote 1: Refer to the principles of Takfeer in this link: http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

 

Ref 2- footnote 2: Refer to the principles of Tabdee in this link:

http://www.abukhadeejah.com/the-conditions-for-the-establishment-of-proof-in-declaring-a-person-to-be-an-innovator-by-shaikh-rabee-bin-hadi-al-madkhali/

Finally, it should be absolutely clear to all of us (commoners) that the people of knowledge (scholars and those students whom the scholars have stated that they are qualified in this affair) are the ones with the ability to establish unambiguous proofs, remove doubts and pass the judgement of Takfeer or Tabdee. May Allaah protect us. Aameen

Is Speaking about Innovators Backbiting? Al Allaamah Al Uthaymeen

Written by Salafi Dawah Manchester on . Posted in Articles, Deviated Callers & Individuals, Must Read, Refutations.

بسم الله الرحمن الرحيم

Al Allaamah Ash Shaykh Al Uthaymeen was asked if speaking about the people of innovation is considered backbiting; he answered:

“Speaking about the people of innovation and those who carry unsound concepts or a methodology which is not upright, (then) this is from advice, and not backbiting.
Rather it is (an act of) sincerity to Allaah, His Book and His Messenger (by carrying out what is commanded and forbidding evil etc) and it is (act of sincerity) to the muslims (by giving them good advice).

So if we see an innovator spreading his innovation then it is obligatory that we make clear that he is an innovator so that the people are saved from his evil.

(Likewise) If we see an individual who has an ideology/concept opposing that which the Salaf were upon, then it is obligatory for us to clarify that so that people are not deceived by him.(Likewise) If we see a person who has a specific methodology (whose) outcome is evil then it is obligatory for us to clarify that so that the people are saved from his evil, and this (done) out of sincerity to Allaah, His Messenger and His Book; and it is sincerity to the rulers and their subjects (by giving good advice so that they saved from evil etc).

Regardless of whether speaking about the people of innovation is (done) amongst students (of knowledge) or in other gatherings, this is not backbiting.

And as long as we fear the spread of these innovations, or that concept or that methodology which is in opposition to the methodology of the Salaf; it is obligatory that we clarify so the people are not deceived by that.”

لقاء الباب المفتوح (120/8)