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[Part 2] Observations on some of the inappropriate statements of Okasha Abdallaah–A Baseless and Evil Comparison

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj'.

Allaah (The Most High) said: 

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

”O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do.” [Soorah Al-Maa-idah: Ayah:8]

 

Yaa Okasha! when we look at the shortest commentary on this above ayah, we find the likes of Imaam as-Saa’di (rahimahullaah) saying that we have been commanded to be active in establishing justice in all our apparent and unapparent actions, and that we should establish justice for the sake of Allaah alone and not for any worldly gain; rather our goal should be the accomplishment of justice, and this justice neither contains excess nor falling short in statements and actions.

This justice is to be established for a relative, a non- relative, a friend and an enemy of ours.  And we should not allow our hatred of a people to lead us to injustice, because this is an action of one who does not act with justice; rather establishment of justice necessitates testimony for or against an ally; and testimony for or against an enemy, even if he were a disbeliever or an innovator.  It is incumbent to establishment justice and it is impermissible to reject the truth even if an enemy utters it, because that would be a violation against truth.  Indeed every time we establish justice our hearts are drawn closer to fear of Allaah in carrying out what He has commanded and keeping away from what He has forbidden.  Yaa Okasha! We are quite sure that you are able to refer to the various explanations of the scholars to be reminded of what we have paraphrased above.

Yaa Okasha! You know very well who Abu Lahab was; so how can you say that there are those adversaries of yours ascribing to salafiyyah in Philadelphia who behave like Abubakr (radiyallaahu-anhu) during the day and like Abu lahab at night!

Yaa Okasha! We all know that Abu Lahab was an uncle of the Prophet (sallal-laahu-alayhi-wasallam), but he was one of the severest in his enmity towards our beloved Prophet (sallal-laahu-alayhi-wasallam).  We all know that when our beloved Prophet used to call the people to believe and testify that none has the right to be worshipped except Allaah, Abu lahab used to tell the people that the Prophet is a liar. (see hadeeth reported by Ahmad: 4/341 declared saheeh by shaikh Muqbil in Al-Jaami-us Saheeh Mimmaa Laysah Fis-Saheehayn: 1/52, 53]   He was severe in disbelief and severe in harming the Prophet; so Allaah disgraced him in this worldly life and the next.  He was wretched in this worldly life and has been promised an eternal residence in the hell fire in the afterlife.  He was neither successful in this life nor will he be successful in the hereafter.  He will be surrounded by the fire from all sides. Allaah revealed a complete Soorah about him that is recited both in the loud and silent prayers and the believer is rewarded for such recitation.  When one refers to the explanations of Soorah Al-Masad, he/she finds the likes of what we have mentioned.  This is Abu lahab’s affair in brief, so how can you make a resemblance of him to those adversaries of yours in Philadelphia who ascribe to Salafiyyah.  Indeed, we will all be held accountable for our statements.  Allaah (The Most High) said:

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

”And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it).” [Qaaf: Ayah: 16-18]

 

Shameet Bin Ajlaan (rahimahullaah) said:

”O son of Aadam: Indeed, you do not keep silent except that you are safe; but be careful when you do speak, because it will either be for or against you.” [Jaami-ul Uloom Wal-Hikam: page: 144]

Yaa Okasha! Apologize to your brothers for uttering such a statement against them. We ask Allaah for ikhlaas, thabaat, istiqaamah and sidq.

Part 3 to follow inshaa-Allaah [A Manhaj discussion with brother Okasha]

 

 

 

 

 

 

 

[Part 1]: Observations on some of the inappropriate statements of Okasha Abdallaah– Philidelphia

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj'.

All praise is due to Allaah The Lord of the Aalameen, and may His Salaah and salaam be upon our noble Messenger Muhammad, his family and companions.  To proceed:

Allaah (The Most High) said:
لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower.

Imaam as-Saa’di (rahimahullaah) said: He (The Most High) informed (us) that He does not like evil to be uttered in public, that is: He hates that and detests it and punishes (one) for it.  And this includes all evil statements that offends and saddens, such as revilement, defamation, abuse and the likes of that; for indeed all of that is from the forbidden (affairs) that Allaah hates.  And the (opposite) meaning of it (i.e. this ayah) indicates that He loves good speech, such as remembrance (of Allaah), good and lenient speech.

And (concerning) His statement: ‘’ إِلَّا مَن ظُلِمَ[Except by him who has been wrong], that is: Indeed, it is permissible for him to bring a claim against the one that oppressed him, and he complains about him, and utters the evil of the one who did evil to him without lying about him.  He neither exceeds the limits against the one that oppressed him nor transgresses with his vilification towards other than the one who oppressed him….. [For further details see Tafseer As-Sadee]

Yaa Okasha! It is not befitting one who ascribes himself to knowledge to behave in that manner in which you behaved in one of your lectures.  Indeed, there was no need to utter that statement against those whom you consider to be your adversaries.  Indeed, whilst referring to them you stated that there are those who behave like Abubakr (radiyallaahu-anhu) during the day and like Abu Lahab at night?!  Frankly speaking, this statement of yours contains excessiveness and exaggeration, because neither is any salafi able to resemble AbuBakr in the twinkling of an eye during day and night nor is it befitting to make a resemblance of anyone who ascribes him/herself to salafiyyah to Abu Lahab.  I hope that after contemplation, you will realize the inappropriateness of this statement of yours; otherwise we have no doubt that there is not a salafi scholar who will endorse this statement of yours uttered against a people who ascribe to salafiiyah, unless you have clear evidence showing that they have deviated from the Aqeedah and Manhaj of the salafi. 

Yaa Okasha! Abu Labab was one of the most wretched people of the Dunyaa and the Lord of the Aalameen informed us of his evil state of affairs in the afterlife—he died upon Major Kufr and Shirk; so why make a resemblance of him to those adversaries of yours that ascribe themselves to the manhajus salafi?!  You even sought confirmation for that inappropriate comparison and some people in your audience found it amusing.  Is this the manner in which we are to seek rectification for our communities in the West?! Yaa Okasha! Ponder upon this statement of yours and neither transgress the limits against your adversaries nor unjustly seek to tarnish their ascription to the manhajus salafi.   We advise you to make a recantation and returning to correctness is virtue.

Yaa Okasha! Even if you are aware of the faults of some of the Muslims within a particular community that ascribes itself to Salafiyyah, then why do you not give advice; rather you uttered that inappropriate comparison whilst seeking to establish what you believe is Salafiyyah in truth.  Inshaa-Allaah, we will address some of your statements that are in need of detail and explanation from the statements of scholars of the salafi Manhaj.   

Yaa Okasha! It is from our Aqeedah not to belittle sins- be they major or minor–and the Salafi Ulamaa and their students all over the world strive in Tasfiyah Wat-Tarbiyah.  Indeed, there will always be weaknesses in every community because Eemaan increases and decreases; but as long as we strive to enjoin good and forbid evil, then indeed we hope for rectification, goodness and reward from Allaah.  We are quite sure that neither yourself nor anyone in your community is able to claim that they are faultless. 

Yaa Okasha, as you are one who ascribes himself to knowledge, we remind ourselves and yourself of the following advise before we embark upon a series of clarifications of some of your other statements related to the manhajus salafi.

Ibn Abee Haatim (.328H) Rahimahullaah said:

”I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al Joo’ee (d.248 AH). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:

”Seize the Benefit of Five Things from the People of Your Time:

 When you are present, you are not known;

  When you are absent you are not missed;

  When you are seen, your advice is not sought;

When you say something, your saying is not accepted;

  And when you have some knowledge, you are not given anything for it.

 

 I Also Advise You With Five Matters:

  When you are treated unjustly, do not behave unjustly;

When you are praised, do not become happy;

  When you are criticised, do not become upset;

When you are not believed, do not become angry;

  And if people act deceitfully towards you, do not act deceitfully towards them.”

Ibn Abee Haatim said:”So I took that as my benefit from Damascus.”

Related by Ibn al Jawzee in Sifatus-safwah(2/200).

Part 2 to follow Inshaa-Allaah

Part 3: Ali Halabi’s Long Journey

Written by Abdullah Jallow on . Posted in Ali Hassan Al Halabi, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties.

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

Ali Halabi’s Unsteady Stance towards Passing Judgments on Individuals and Deviants

[Adnaan Ar’oor and Muhammad Al-Maghraawi]

Discussion in pages 16-20 in the Arabic PDF. Download PDF here:

http://www.ajurry.co…07&d=1351203443

Before the death of the three Mashaa-yikh [i.e. Imaam Bin Baaz, Imaam Al-Albaanee and Imaam Muhammad Ibn Uthaymeen(rahimahumullaah)], Adnaan Ar’oor together with his companion Ahmad Sallaam newly invented a number of principles and fundamentals in the affair of passing judgements against individuals and the manner of dealing with the Mukhaalifoon. And for that reason, they embarked upon a number of seminars and study sessions in order to attract the salafi youth in Britain and other than it, and they called them to accept those false principles.

In their gatherings, they raised objections against Shaikh Rabee’s methodology of criticism, refutation, his stances towards the one in opposition and in the science Jarh Wat-Tadeel. They warned the youth against the methodology which they described as extreme, excessive harshness and defamation. They defended Sayyid Qutb and portrayed him to the youth as one of the best amongst those who spoke in the (affairs) of Manhaj. Shaikh Rabee opposed them and clarified the corruption of their principles and methodology and the falsity of their fundamentals and what they advocated. So they were infuriated and announced a fierce battle against Shaikh Rabee. This affair was the beginning of the Fitnah of these people and not what some think due to ignorance and deceit, that it was Shaikh Rabee who initiated the Fitnah and war with these ones.

And through a number of deceptive ways, Adnaan Ar’oor attempted to obtain the statements of the three Mashaa-yikh (Imaam Bin Baaz, Imaam Al-Albaanee and Imaam Ibn Uthaymeen) to support his falsehood and dispraise the methodology Shaikh Rabee was defending. He (Adnaan) did not reach what he wanted, because the scholars realised his plots and tricks.

And it was transmitted in a statement of Imaad Taariq Al-Iraaqee in the internet forum Kullu As-Salafiyyeen, which is under Ali Halabi’s supervision: [The Stance of our Imaam Al-Albaanee Towards Shaikh Rabee Al-Madkhali’s Refutation Against Adnaan Ar’oor, transmitted by our shaikh Ali Al-Halabi]; Imaad said: I came across a section from the speech of our Shaikh Al-Halabi in which he transmitted the stance of Shaikh Al-Albaanee towards Shaikh Rabee’s reproach against Adnaan, that when I (Ali Halabi) mentioned some of Shaikh Rabee’s proofs against Adnaan to Shaikh Al-Albaanee and Adnaan reply, he (i.e. Shaikh Al-Albaanee) said: These affairs are true, it is incumbent upon Adnaan to reply to them with clarity, and abstract speech is not enough or merely saying this is general and that is detailed and this is all inclusive and that is specific and so on, this neither rectifies nor is it of benefit in the likes of this affair.

Guidance For The Youth Of The Ummah-Shaikh Saaleh Al-Fawzaan (hafidha-hullaah)

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Worship - 'Ibaadah'.

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

Shaikh Saaleh Al-Fawzaan stated: All Praise is be to Allaah Lord of the Aalameen, and may His Peace and Blessings be upon our prophet Muhammad (sallal-laahu-alayhi-wasallam), his household and his companions.  To proceed:

The youth of the nation are the foundation of humanity upon which the nation is made to stand firm; and the young men are the successive generation to shoulder the responsibilities after their fathers.  They possess bodily strength and are thoughtful, and they possess new talent not possessed by the elders.  The elders possess wisdom and experience and the youth possess strength and vigour. Therefore, if the youth and the elders co-operate for the advancement of the nation, a lot of good will result from that.

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