The Reality of Madkhalism: From Those who Invented an Imaginary Madhaab to Those who Made Taqleed

al-boriqee · 01-03-2010, 10:19 AM

Shaykhul-Islam Imaam Muhammad Naasiru-Deen al-Albanee

"Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation - as it seems to us, and Allâh knows best - that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So It is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da'wah to the Book and the Sunnah - or as we say, ad-Da'watus-Salafiyyah the greatest cause of this splitting, and Allâh knows bests, is the following of whims and desires and the evil dictates of one's soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice."
[Silsilatul Hudâ wan-Nûr (784/1), dated the 1st of Rabî' al Awwal 1414H (9-12-

al-boriqee · 01-03-2010, 10:22 AM

This question is has Salafipublications and Troid written all over it.

Alaamah Ahmad bin Yahya an-Najmee

[35] Question: Some of the young students of knowledge busy themselves with (kalaam) speaking against the Hizbees (partisans), spending a large part of their time involved in that. As a result, they squander (their time for) seeking knowledge, which is that which will benefit them in front of their Lord – and which will clarify to them the filthy from the pure – in order to know the errors of the Hizbees. In fact, their yearning has not become anything but: “What is your opinion on this person” and “What is your opinion on that person?” Most of their gatherings have come to be this condition, such that they throw accusations on people at random. So what is your advice to these youth? Incite them to give importance to the religious knowledge, which will protect them from the innovations.

Answer: The reality is that exaggerating in these matters, which take the student of knowledge from the realm of truth into argumentation, and wasting time in speech that does not produce a beneficial result, but rather, (which makes) the person moves around in empty gatherings, this is not proper Rather, it is an obligation on the student of knowledge to preoccupy his time in obeying Allaah, researching knowledge and attending the gatherings (of knowledge). But there is nothing wrong in one hearing them being warned about or in hearing their characteristics being exposed, so that he may beware of them. But as for us making all of our time for the speech (kalaam) against them, and not preoccupying ourselves with seeking knowledge, which will benefit us, then no doubt this is a big error and a great mistake.

Shaikh Ahmad bin Yahyaa an-Najmee
[Al-Fataawaa Al-Jaliyyah: 27-28]

al-boriqee · 01-03-2010, 10:25 AM

Now Shaykh Ubayd Advises Spubs at Birhimgham against ghuloo

الحمد لله والصلاة والسلام على رسول الله ...

من مكالمة هاتفية مسجلة فى شريط " أسئلة شباب مدينة برمنجهام - بريطانيا " قال الشيخ : عبيد الجابرى حفظه الله ..

{ يجب على السلفيين أن يرفقوا ببعضهم ، وأن يتأنوا ، وأن لايتسرعوا فى الهجر ، فإن هذا خطأ .. والمخالفة تُرد ، المخالفة تُرد ولاتقبل ، ويبين الخطأ أنه خطأ ، وأن الحق خلافه بالدليل .

والهجر إنما يهجر المبتدع الذى قامت عليه الحجة، وظهرت بدعته ، فإنه يهجر ولا كرامة عنده ، إلا إذا ترتب علىالهجر مفسدة أكبر من ذلك ، فإنه يكتفى بالحذر منه ، والحذر من مجالسته ، ولا يهجر هجراً تاماً ، بحيث أنه لايسلم عليه ، وغير ذلك من الأمور .

والحقيقة أن كثيراً من السلفيين اشتدوا على إخوانهم فى هذا الباب حسب ما بلغنا ، أنه بمجرد ما يرى سلفى اخاه يُكلم آخر غير مرضىٌ عنه ، يهجره .. وهذا فى الحقيقة لاينبغى ، وهذا خطأ } .
More from him
ومن نفس المصدر السابق سئل الشيخ نفعنا الله بعلمه :

لاحظنا إذا حدث خلاف بين الأخوة السلفيين هنا ، نلاحظ الهجر ، يكون اجماع على هجر هذا المخالف ، حتى يرجع ، أو أن يهجر إلى الأبد ، فإذا صار عنده خلاف ، لو سلم على بعض الإخوان لايسلمون عليه ، لأن عنده مشكلة مع بعض الإخوة .. هل هذا من منهج السلف ؟

أجاب الشيخ حفظه الله [ وياليته يجد أذاناً صاغية ] :

الهجر ، لايُهجر إلا المبتدعة ، إذا قامت الحجة على إنسان بأنه مبتدع ، داعية لبدعته ، فليحذر منه ومن بدعته ويُهجر ، وهذا - أو الهجر - من أهل العلم ، هم الذين يحكمون عليه بهذا ، ويحكمون بالتحذير منه .

والثانى : النظر فى المصلحة ، هل يحقق هجره مصلحة أو يجلب مفسدة ؟ لابد من هذا ، فأحياناً لاتستطيع أن تهجر مبتدعاً هجراً كلياً ، بحيث أنك لاتسلم عليه ، لاتصافحه ، لاتجالسه ، أحياناً لاتتمكن ، لأن المبتدعة أقوياء .

فلابد أولاً : أنه لايُهجر إلا المبتدع ، الذى قامت الحجة علىبدعته ، على انه مبتدع فى نفسه عاند .. عرف الحق وكابر .

والثانى : أهل العلم هم الذين يفصلون فيه ، ويحكمون بهجره !

والثالث : أن تتحقق مصلحة ، أن تكون المصلحة راجحة ، وذلك بان أهل السنة أقوياء لهم قوة .
More ...
ومن نفس المصدر السابق كان السؤال التالى :

ياشيخ : سؤال يتردد هنا فى بريطانيا كثيراً عن الجرح والتعديل ، وبعض طلبة العلم أو بعض المنتسبين إلى العلم يظن أن له الحق أن يجرح حتى لو كان عنده جرح مفسر يا شيخ .

أجاب الشيخ حفظه الله : هو فى الحقيقة يفرق ، بارك الله فيكم بين رد المقالة وجرح القائل ، فرد المقالة هذا الأمر فيها واسع ، ما يخالف الكتاب والسنة يُرد على صاحبه ، ولايقبل منه كائناً من كان .

لكن جرح القائل الذى أظهر مقالة مخالفة ، هذا لاتستعجلوا فيه ، بارك الله فيكم ، بل أؤكد عليكم - وأنتم إن شاء الله ، والل ه إنا لكم ناصحون ، وإنا نحب لكم من الخير ما نحبه لنفسنا وأبنائنا الذين هم من أصلابنا ، فنحرص على احتماع كلمتكم ، ونخشى من التفرق - ردوا إلى أهل العلم ، ردوا الأمر إلى أهل العلم ، من تثقون فى دينه وأمانته .

فالسلفى بشر .. ينسى أحياناً .. ويخطىء أحياناً .. ويجهل أحياناً .. ينسى ، يحصل عنده أمور ، قد يغضب .

فأنت لاتنسى جرح المقال ، هذه مقالة مخالفة للسنة ، هذا الفعل مخالف للسنة ، هذا القول قول المبتدعة ، هذا لامانع منه ، إذا كنت تحسن ، وعندك ولله الحمد سنة ، رأيت أن هذا القول مخالف للسنة .

فعلى سبيل المثال ، لوأن خطيباً فسر على المنبر (( استوى )) : استولى ، قال (( استوى )) أى أحكم القبضة ، فإنك تستطيع أن ترد عليه ، وتقول هذا كلام المعطلة ، وهذا الأشاعرة ، وهذا بدعة ، وهذا تأويل للإستواء ، والإستواء صفة من صفات الله ، وهذا تأويل له .

لكن الحكم على ( القائل ) هذا الشخص بأنه مبتدع ضال ، فهذا لاتتعجلوا فيه ، يناصح ، ويبين له ، وتستشيرون بارك الله فيكم أهل العلم الذين تثقون بهم ، فربما أن هذا الرجل رجع ، فكم من انسان تُعُجِل فى جرحه ورجع ، قال : والله أنا أخطأت ، مادام هذا الكلام مخالفاً لعقيدة السلف ، فأنا راجعٌ عنه ، فلا تتعجلوا بارك الله فيكم فى جرح الأشخاص .

قال الشيخ فأجاد ونصح فأفاد .. حفظه الله بما يحفظ به عباده الصالحين ... فاعتبروا يا أولوا الأبصار !!!

A translation:
part 1:

"all praise is for allah(the most high), and peace and greetings upon the prophet of allah(the most high).

In a tape from a recorded tele-link with brothers from the city of Birmingham, England.

shaikh ubayd al jaabiri, may allah (the most high) preserve him, said:

It's obligatory upon the salafees to be friendly with each other...and to slow down and not rush to abadoning. For this is a mistake. And errors are rejected. And errors are rejected and not accepted. And the error is made apparent that it is an error. And that the truth is its opposite, with proof.

As for abandonement, certainly abandoment is for the deviant whom the proofs have been established upon. And his deviance is clear. For certainly, he is abandoned and there is no dignity for him. Unless abandoning him will bring about a greater evil. For certainly warning against him will suffice. And warnings from his gatherings. And he's not abandoned completely, until he is not given salams and other than that from what has arisen.

And the truth is that many of the salafees have become extreme with their brothers/sisters on this issue, from what has reached us. And you see one brother abandoning another because the other has spoken to someone whom his brother does not approve of. And in reality, this is not acceptable. And this is an error.

And from the same previous source we have the following the question:

O shaikh: There’s a repetitious question here in Brittain, concentrated on Criticism and Praise ( jarh wa ta’deel ). And some of the students, or some who’ve attributed knowledge to themselves, feel that they have the right to criticize ( jarh ), even if with a detailed criticism O shaikh.

The shaikh, may allah ( the most high ) preserve him responded by saying : It, in reality is distinguished, may allah ( the most high ) bless you, between criticism of a statement, and the individual who makes that particular statement. So criticism of a statement is a vast issue. Whatever contradicts the book and the sunnah is rejected of the one who comes with it. And it’s not accepted of him regardless of whom the person is.( ie. Status, rank..etc)

So the salafi is a human, he/she forgets at times, he/she makes an error at times, and he/she is ignorant at times….he/she forgets. He might be faced with an issue that might cause him(or her) to become upset.

So you don’t forget criticism of the statement…(ie)”this statement contradicts the sunnah.. this action contradicts the sunnah…this statement is the statement of the deviants.. this, there’s no harm in it…”.. if you’re grounded ( in knowledge), and you have sunnah, and praise is for allah ( the most high ). You’ve seen that this statement contradicts the sunnah.

So as an example, if a speaker explains upon the minbar =>( stand used by speaker during a Friday lecture), “rose” (above the throne).. to mean “reigns”. He said ..”rose” to mean “he reigned with his might”…so you can criticize him, and say this disfigured speech, and this is from the Ash’arees, and this an innovation. And this is an attempt to interpret allah( the most high’s) rising above the throne, and the rising of allah( the most high) , above his throne, is an attribute from the attributes of allah( the most high). And this is an interpretation of him ( allah, the most high).

But the ruling upon the individual who makes the statement, that he’s a misguided innovator, so this, do not rush into it. He’s advised, and the issue is explained to him and you seek guidance, may allah ( the most high ) bless you, from the people of knowledge, those whose knowledge you find contentment in. So it’s possible that this man changed his stance ( recanted his statements). So for how many people has there been a quick refutation of them, then you find that they later recanted what they said. He ( the man ) said..”by allah ( the most high ), I made a mistake. So long as this statement is in contradiction to the belief of the predecessors, so I recant it”. So don’t rush, may allah ( the most high) reward you, in criticizing people.

The shaikh said he, ( the one who made the error in his statement), became better, and he was advised and he benefited, may allah preserve him with that which he preserves his righteous servants…so take heed, o you who see.

part two.

ومن نفس المصدر السابق سئل الشيخ نفعنا الله بعلمه :

May Allah benefit us from his knowledge, from the same source as previous the sheikh was asked:

لاحظنا إذا حدث خلاف بين الأخوة السلفيين هنا ، نلاحظ الهجر ، يكون اجماع على هجر هذا المخالف ، حتى يرجع ، أو أن يهجر إلى الأبد ، فإذا صار عنده خلاف ، لو سلم على بعض الإخوان لايسلمون عليه ، لأن عنده مشكلة مع بعض الإخوة .. هل هذا من منهج السلف ؟

We notice that if differing occurred amongst the salafi brothers here, we notice a boycotting. There becomes a consensus to boycott this one that differs until he returns, or he is boycotted for ever. So if he has some differing (with them), if he was to give salam to some of the brothers they would not reply, because he has a problem with some of the brothers. Is this from the manhaj of the salaf?

أجاب الشيخ حفظه الله [ وياليته يجد أذاناً صاغية ] :

So the sheikh may Allah protect him replied, if only there is an attentive ear..

الهجر ، لايُهجر إلا المبتدعة ، إذا قامت الحجة على إنسان بأنه مبتدع ، داعية لبدعته ، فليحذر منه ومن بدعته ويُهجر ، وهذا - أو الهجر - من أهل العلم ، هم الذين يحكمون عليه بهذا ، ويحكمون بالتحذير منه .

Boycotting, no one is to be boycottted except an innovater. If the evidence has been established upon a person that he is an innovater, a caller to his innovation. Then warn warn against him, and from his innovation, and he is to be boycotted. And this, or the Hajar is by the people of knowledge, they are the ones who make judgements like this on him. And they are the ones who rule that he should be warned against.

والثانى : النظر فى المصلحة ، هل يحقق هجره مصلحة أو يجلب مفسدة ؟ لابد من هذا ، فأحياناً لاتستطيع أن تهجر مبتدعاً هجراً كلياً ، بحيث أنك لاتسلم عليه ، لاتصافحه ، لاتجالسه ، أحياناً لاتتمكن ، لأن المبتدعة أقوياء .

Secondly, looking into the benefits, will this boycotting of him achieve benefit or attract harm, this is a must. Sometimes it is not possible for you to boycott an innovater completley, by that (I mean) you do not give him salam, you don’t shake his hand, you don’t sit with him, because sometimes you don’t have the ability, because sometimes they are strong.

فلابد أولاً : أنه لايُهجر إلا المبتدع ، الذى قامت الحجة علىبدعته ، على انه مبتدع فى نفسه عاند .. عرف الحق وكابر .
So it is imperetive firstly, that no one is boycotted except an innovater were the evidence has been established against his innovation. That he is an innovater in himself, opposer….knows the truth and is stubborn. Secondly, the people of knowledge they are the ones who segregate him, and make the judgement of boycotting him, Thirdly is that benefit should be attained, that benefit ( by this action) should come about (most likely outcome). That is because ahlu sunnah are strong, they have power….

والثانى : أهل العلم هم الذين يفصلون فيه ، ويحكمون بهجره !

والثالث : أن تتحقق مصلحة ، أن تكون المصلحة راجحة ، وذلك بان أهل السنة أقوياء لهم قوة . __________________

al-boriqee · 01-03-2010, 10:28 AM

The muhadith of Madeena exposes the heretical practices of the haddad
Alamah Abdul-Muhsin al-Abbadd

Taken from Shaikh Abdul-Mushin's new book al-Hathu 'alaa Ittibaa' is-Sunnati
wat-Tahdheeri min al-Bida'i wa Bayaani Khatarihaa

And close to the bid’ah of testing the people by personalities is what arose during this time of a small band (fi’atun qaleelah) from Ahl is-Sunnah’s infatuation with the tajreeh of some of their brothers from Ahl is-Sunnah, and the tabdee’ of them, as well as what resulted from that of abandonment (hajr), severance of mutual relations (taqaatu’) between them and cutting off the path of benefit from them. And that tajreeh and tabdee’, from it is what is built on thinking what is not an innovation (bid’ah) is a innovation. From the examples of that is that the two honourable shaikhs, ‘Abdul-‘Azeez bin Baaz and Ibn ‘Uthaimeen, may Allah have mercy on them both, had delivered a verdict to a group (jamaa’ah) in favour of its entry into a matter, seeing the benefit in that entry. From those whom those two muftis did not please with it (i.e., the verdict) is that small band, for that group took exception of that. And the matter does not stop at this extent, rather the blame transfers to whoever cooperates with it in delivering lectures and he is described as one who liquefies the Salafee methodology (manhaj) although these two honourable sheikhs used to deliver lectures to this group by way of telephone.

From that also is the occurrence of warning from attending the lessons of an individual because he does not speak about so-and-so (fulaan al-fulaanee) or such-and-such group (al-jamaa’at al-fulaaniyyah). Arrogance may have taken possession of that individual [1] from my students in the Faculty of Sharee’ah at the Islamic University who graduated from it in the year 1395-1396H, and his ranking was 104th from his group, their number reaching 119 graduates. He is not known for being occupied with knowledge, nor do I know of him having registered knowledge-based lessons, nor writings with respect to knowledge – big or small.

The bulk of his merchandise is tajreeh, tabdee’ and tahdheer against many from Ahl is-Sunnah. This jaarih does not reach the ankle of some of those who he disparages due to many of their benefits in their lessons, their lectures and their writings. And the amazement does not end when an intelligent person hears a tape containing a recording of a long telephone conversation between Madeenah and Algeria by him. In it, the one asked eats the flesh of many from Ahl is-Sunnah and in it, the one asking squanders his wealth without right. And the one asked about them may increase the number in this tape to thirty individuals, among them the minister (wazeer), the senior (kabeer) and the minor (sagheer), and among them a small band not mourned. Indeed, saved from this tape is whoever was not asked about in it but some of those who were saved from it were not saved from other tapes by him. Its whale is the network of Internet Information. What is obligatory upon him is to cease from eating the flesh of the scholars and students of knowledge. And what is obligatory upon the youth and the students of knowledge is that they not incline towards those tajreehaat and tabdee’aat that harm and do not benefit, and that they become occupied with beneficial knowledge that returns to them with good and praiseworthy outcome in this world and the hereafter.

al-Haafidh Ibn ‘Asaakir, may Allah have mercy on him, has said in his book, Tabyeenu Kadhib il-Muftaree (pg. 29), “And know – O my brother! May Allah guide us and you to His pleasure (mardaah) and may He make us from those who dread Him and fear Him as He should be feared – that the flesh of the scholars, may Allah’s mercy be upon them, is poisonous and Allah’s custom with regards to tearing the curtains from their shortcomings is known.” And I have mentioned in my treatise, Rifqan Ahl as-Sunnati bi Ahl is-Sunnah, a large sum of verses, ahaadeeth and narrations regarding guarding the tongue from the backbiting of Ahl is-Sunnah, especially the people of knowledge from them. And in spite of that, it did not please this jaarih and he described it as not being fit for distribution. He warned against it and whoever distributed it. There is no doubt that whoever becomes acquainted with this jaarih and studies the treatise will find that this ruling is in one valley and the treatise is in another valley, and that the matter is just as the poet said:

The eye may deny the sun’s light due to an inflammation (conjunctivitis)
And the mouth deny the taste of water due to an illness

As for the jaarih student’s statement for the treatise, Rifqan Ahl as-Sunnati bi Ahl is-Sunnah: “So for example, regarding speech that the methodology of Shaikh ‘Abdil-‘Azeez bin Baaz and the methodology of Shaikh Ibn ‘Uthaimeen are contrary to the methodology of others from Ahl is-Sunnah, this is a mistake, no doubt. He means they did not increase in the number of refutations but they would refute the transgressor, this, if correct, differs from the methodology of Ahl is-Sunnati wal-Jamaa’ah, and it is an attack (ta’n) on the two shaikhs in reality and on others of whom it is possible that this speech can be said about.”

So the answer to it is from (a number of) angles:

The first angle: is that it is not in the treatise that Shaikh ‘Abdul-‘Azeez bin Baaz, rahimahullah, did not increase in the number of refutations, rather his refutations are many. It has been mentioned in the treatise (pg. 51), “That the refutation should be with kindness (rifq), gentleness (leen) and a strong desire (raghbatun shadeedah) for the welfare of the mistaken person, where the mistake is clear and evident. One should refer back to the refutations of Shaikh ‘Abdil-‘Azeez bin Baaz, may Allah have mercy on him, in order to benefit from them with respect to the way (tareeqah) that the refutation of them should be done.”

The second angle: is that I did not consider mentioning the methodology of Shaikh Ibn ‘Uthaimeen, may Allah have mercy on him, with respect to refutations, for indeed, I do not know of writings – small or big – by him with respect to refutations. I asked one of his students who were closely connected to him about that. So he informed me that he does not know of anything by him of refutations. And that does not diminish him, for indeed, he was occupied with the establishment of knowledge, its distribution and writing.

The third angle: is that the methodology of Shaikh ‘Abdil-‘Azeez bin Baaz, may Allah have mercy on him, differs from the methodology of the jaarih student and those who resemble him because the methodology of the shaikh is characterised by kindness, gentleness and the desire for the benefit of the one being advised (mansooh) and the helping him to the path of security (tareeq is-salaamah). As for the jaarih and whoever resembles him, then they are characterised by harshness (shiddah), alienation (tanfeer) and warning (tahdheer). Many of those who they disparage in their tapes Shaikh ‘Abdul-‘Azeez would praise them, call them and urge them upon calling (da’wah) and teaching the people. And he would urge upon benefitting from them and taking from them.

In short, I did not attribute the lack of refutation of others to Shaikh ‘Abdil-‘Azeez bin Baaz, may Allah have mercy on him. As for Ibn ‘Uthaimeen, then I did not consider him with mention with respect to the affair of refutations and that what the jaarih mentioned corresponding to what is in the treatise. And it is the clearest of indications of his stumbles and his lack of certainty. And if this was from him with respect to written speech, then how is the situation regarding what there is no writing for it?!

As for the statement of the treatise’s jaarih, “I, in fact, have read the treatise and I know the position of Ahl is-Sunnah regarding it and hope that you saw the refutations by some of the scholars and shaikhs. And I do not think the refutations stop at that. Certainly, there are those who will refute also, because it is just as the poet says:

A presenting brother came, his spear
(jaa’a shaqeequn ‘aaridun rumhuhu)

Indeed, your uncle’s children, they have spears
(inna baniyya ‘ammika feehim rimaah)”[2]

So: ‘aaridun (presenting), what is correct is ‘aaridan (which changes the first
line to: “A brother came presenting his spear”).

So the answer: is that Ahl as-Sunnah, those who he meant, they are the ones whose methodology differs from the methodology of Shaikh ‘Abdil-‘Azeez, may Allah have mercy on him, which I will point out shortly. He, with this speech, incites the determinations of whoever does not know them to discredit the treatise after he incited whoever he knows. And I, in fact, did not present a spear. On the contrary, I presented an advice that the jaarih and whoever resembles him did not accept, because the advice for the one being advised resembles the remedy for the disease. And from the ailing are those who use the remedy, even if it was bitter, because of what he hopes of benefit. And from those who are advised are those whose desire turns them away from the advice, not accepting it. Rather, they warned from it. And I ask Allah to grant the people success (tawfeeq), guidance (hidaayah) and security (salaamah) from the devil’s deception (kaid) and his deciet.

Three have joined the disparaging student: two in Makkah and Madeenah,[3] they are both from my students in the Islamic University of Madeenah. The first of them graduated in the year 1384-1385H and the second in the year 1391-1392H. As for the third,[4] then (he is) in the extreme south of the country. The second and the third have described whoever distributes the treatise as being a mubtadi’[5] and this is tabdee’ by wholesale and the public at large. And I do not know if they know or if they do not know that the scholars and students who they do not attribute to innovation. And I hope for my supply of observations from them that they built this general heretication upon, if they exist, for further examination.

Shaikh ‘Abdir-Rahmaan as-Sudais, the imaam and khateeb of al-Masjid il-Haraam, has a sermon (khutbah) delivered from al-Masjid il-Haraam’s minbar. In it, he warned from Ahl is-Sunnah’s backbiting of one another. We should turn the glances to it, for indeed, it is important and beneficial.

And I ask Allah, the Mighty and Majestic, that He guides the people to that which He is pleased with, to comprehension of the religion, establishment upon the truth and being occupied with that which concerns, away from that which does not concern. Indeed He is the Guardian of that and the Master over it. And may Allah send prayers, peace and blessings upon our Prophet, Muhammad, and upon his family and companions.
________________________________________

[1] Translator’s note: Here the shaikh, may Allah preserve him, is referring to none other than Faalih bin Naafi’ al-Harbee. Throughout this portion of his reply, he refers to Shaikh Faalih as the disparager, al-Jaarih. See footnote #2.

[2] Translator’s note: This quote taken from Faalih can be found on one of the Ghulaat Boards. This post was put up by SP entitled, “Speech of Shaykh Faalih on ‘Rifqan Ahl us-Sunnah...’”.

[3] Translator’s note: The two referred to here are Shaikh Rabee al-Madkhalee and Shaikh ‘Ubaid al-Jaabiree, respectively.

[4] Translator’s note: This third person being referred to is Shaikh Ahmad bin Yahyaa an-Najmee.

[5] Refer to footnote #2 to find these statements by Shaikh ‘Ubaid and Shaikh Ahmad.

al-boriqee · 01-03-2010, 10:33 AM

The Necessary and Valid Connection Between the Haddadees of Old and the SPUBS/Troid and Company

brief overview of what happaned

After the fitnah of these haddadees (the first haddadee from Mahmood al-Haddad) is when they as a group were laid to rest for the most part. As for the methodology of these people then they still remained only dormant for a time. It was not until the criticisms by a number of scholars against a scholar named Abu Hasan al-M’arabi al-Misri who resides in Yemen, in which the new haddadee methodology and it’s people came about only this time they were more deeply intuned with the principles of the religion and so now they had a base to last themselves, and that was using the realm of jarh wa t'adeel, but little did they know that falsehood does not last forever. The next individual that took on board the madhaab of Shaykh Rabee in the matter of usool in the jarh and t’adeel in warning against the innovator was a person named Faalih ibn Nafi al-Harbi who was the exact prototype of Mahmood al-Haddad. This individual, like his predecessor Mahmood, also radicalized so to speak the dawah of Shaykh Rabee in this very matter to the point that his understanding of jarh and t’adeel was grounded on baatil usool and completely defies the shari’ah.

The Shaykh Rabee Bin Hadee al-Madkhalee had certain mistakes in certain understandings in this matter which of course all humans fall into mistakes and that was actualizing complete unerrornous manhaj and aqeedah for the people of the sunnah and that there is to be a crystal clean methodology in the sense that if anyone falls outside of this pristine area of unerrornous beliefs then it was perceived by him to be a great matter and fault by which would warrant tajreeh. Of course he is a Shaykh, a Sholar from amongst the scholars and we, ahlu-sunnah do not blindly follow (meaning accepting everything an individual has to say) anyone accept the messenger nor do we fall into both extremes we have today, where one group makes absute taqleed of him (known as the madkhalis or spub people) and the other group falling to the next deviance by com-pletely having a total disregard and speak in vile manner of him, as none of the major scholars have any disdain for him and only spoke highly of him. So we take from him in matters and we leave him in maters just as we take from the great Imaams of the past like Abdur-Rahman bin Mahdi and Imaam Ahmad and we leave them in matters and no one is free from people not applying this haq upon them except for the messenger.

Other mashaykh have also come into the fold of the school or madhaab of Madkhaliyyah and from amongst them were the Shaykh, the mufti of Junoob, Ahmad ibn Yahya an-Najmee, Shaykh Ubayd ibn Abdillah a-Jabiree, Shaykh Muhammad ibn Hadee, Shaykh Khalid ar-Raddadee, Shaykh Fawzee al-Bahrainee commonly known as al-Athaaree. One of the schemes laid down by the du’aat and small students was that there plan was to make these mashaykh as The mashaykh and the kibaar of our time and at the head of them was non other than Shaykh Rabee bin Hadee hafidhahumullah and Falih al-Harbi. So by this they have left and disparaiged the major scholars of our time and they have not referenced them in any matters pertaining to this vital part of the religion (of judging a person’s Islam).

The haddad is used both for those under the dawah of Mahmud al-Haddad and Falih al-Harbi. It is this particular group in question that has raised much havoc and destruction not only upon the salafee dawah but to the general muslims as well and now has actually destroyed the way Salafiyyah is looked at by all those who oppose Salafiyyah. So it is this group that is mainly focused on because much of the ghuloo fell with this group of people.

From amongst the senior and top officials of this dawah that was taken by his students and twisted and made more extreme were first and foremost Faalih al-Harbi (which he did not actually show up in the scene of the fitnah until the middle of the whole controversy) and other prominent individuals like Abdur-Razzaq as-San’aanee, Musa Richardson, Abdulillah al-Lahmami, and others in the Mamlika. In Britain there is the infamous Abu Khadeejah Abdul-Waheed, Abu Iyaad Amjad Rafiq, Murad Elbouchikhi and other stauch laymen in Britian. In America and Canada they are Omar (South Carolina), Dawood Adeeb al-Haddad, Abu Hasan Malik, Hasan as-Somalee, Abu Uwais Abullah Ahmad (rahimahullah), Abu Zaynab Tawfeeq, Maaz Qureishi and many others. As for organizations that promoted this methodology which included many of these individuals or support were salafipublications, troid, and salafitalk and also Daarul-Hadeeth in Philadelphia and Birmingham, Britain. Also a da’ee in Malaysia known as Abu Muhammad al-Islam with the nisba of “al-Malaysee” who is known to have authored the work “Why the Word Salafi and Who are the Salaf” which is a good work for the topic itself.

[Note: some of these individuals were milder and soem were more extreme and as of now, some of them totally left this deviated manhaj, among them dawood adeeb.]

It was because of this reason (that they were grounded in certain principles) that led so many people mainly here in the west, America and Britain, to follow these individuals. They were deeply clothed in the gown of Salafiyyah so it was very hard to detect and much fitnah and division arose and it was not for a number of years that the scholars would become aware of these people and this evil methodology. The haddad have now been brought to light by the kalaam of a number of ulema who have identified this terrible methodology.

These people harbored this methodology before the fitnah (tribulation) of
Abu Hasan al-M’arabi broke out. It was this fitnah that made them well and able to emerge with their heretical ideas clothed in the gown of Salafiyyah. This was a perfect opportunity for these people because the great three Imaams Albanee, Bin Baz, and Muhammad Bin Salih al-Uthaymeen rahimahumullahu ta’ala had recently passed away and there would be no one to refute them or see their activities at least for a while.
A point to show this fact was stated below between one of those warned against by the haddad.

I (Mr. Nobody) say: That people should not attempt to use this fitnah (regarding the situation of al-Ma'rebi) as a catalyst to promote their own personal grudges that they have with other salafi brothers and organizations. This is not correct and only confuses the people more. It is truly appalling that brothers have entered their personal issues that they harbor for others into this matter, knowing that they had issues previously. Now we see them trying to make this a dividing matter when in fact if it wasn't the Abul-Hassan issue then they would be sitting in the shadows waiting for the next fitnah that they can use to project their personal issues amongst the people.

So it is clear to many from those of ahlu-sunnah that these people of fitnah have raided the issue revolving around Abu Hasan al-M’arabi as a matter of alliance and disassociation between specific individuals and organizations.

As for Troid then there difference is when Q.S.S. did not allow these foolish youth to be among it’s members. Much of the difference that resulted in the haddad refuting and warning from Q.S.S. was only from a personally difference of which hawaa was played into the affair which caused these haddad to have a grudge and disdain for Q.S.S. A pivotal reason for the denial of these shabaab along with Q.S.S. was do to the adhaab of these shabaab. This evil character played a great role in the emerging of the present day haddadee manhaj prevelant nowadays.

As a result from this scenario, then they have adopted the “with me or against me” policy. This policy was enacted to all who they tested with as they were or beame the mihna of the salafiyeen of our times. There were two different peoples who were tested. The first group were those who the haddad found a way to find mistakes regarding manhaj (by this meaning what could be cleverly made into a manhaj issue). So from this group Q.S.S and people who at one time helped Q.S.S. and other callers like Abu Usaamah, Bilaal Philips, Muhammad Jibaaly, and Saleh as-Saleh. The second group of individuals were those who the haddad were unsuccessful in finding fault with them which is the real reason why the haddad cannot refute them even though these individuals did not follow the hizbiyyah and the path that they have taken in their infatuation of refuting and warning. And this individual was Zaahid Rasheed who Shaykh Rabee has defended specifically from the vile and slanderous talk of Moosa Richardson. He did not buckle down to the khalafee manhaj of the haddad in the issues of jarh, which is the reason for the haddad starting a fitnah with him in the first place.

The atmosphere that resulted in much of the propaganda of these callers for the last 5 years resulted in people speaking blindly about a scholar and eating his flesh (which is poisonoius) and they would believe it so much that if anyone disagreed with them in their already corrupted judgement of a scholar, then they were also graded the same (as being deviant).

Basically in the issues regarding al-jarh fee radd almukhalifeen wa tadheeri minal-bida (criticisms of the mukhalifeen and warning against bida) then these individuals have adopted the exact same characteristics that coincide with the original haddadees in this issue. In a way they have adopted the attribute of the khawaarij, but instead of ejecting the people from the religion who were not deserving to be ejected then these haddad have ejected people from the realm of the sunnah who were not derserving of being ejected.

Basically in the issues regarding al-jarh fee radd almukhalifeen wa tadheeri minal-bida (criticisms of the mukhalifeen and warning against bida) then these individuals have adopted the exact same characteristics that coincide with the original haddadees in this issue. In a way they have adopted the attribute of the khawaarij, but instead of ejecting the people from the religion who were not deserving to be ejected then these haddad have ejected people from the realm of the sunnah who were not derserving of being ejected.

It was not until the full scope of this evil manhaj that escalated into a very tragic fitnah, that one of our noble brothers known for taqwaa and for having studied ilm have compiled a summary of the fitnah to be presented to the noble mashaykh, the ulema of adawatu-salafiyyah amongst them was Alaamah Abdul-Muhsin al-Abbadd, who after the hearing of these matters and confirming, has began the cure to the disease of the fitnah. The first injection or dosage of the cure to the hearts of the people was warned against by a minority of scholars who were of the madkhalee brand, Ubayd, Faalih, Najmee, Muhamamd bin Hadee.. The problem was the way the haddad have promoted this and how they rendered the cure to be nullified of it’s true and powerful effect. This cure was “Rifqaan ahlu-Sunnah bi Ahli-Sunnah” (Ahlu-Sunnah be kind to one another). This fitnah that has now been focused on by the scholars has long been identified by the two noble and knowledgeable mashaykh, those who took and drank abundantly from the mujaddid of the era ash-Shaykh Ali Hasan Abdul-Hameed al-Halabee and ash-Shaykh Saleem al-Eid al-Hilalee who for a time saw the ghuloo that these very same people have or were falling into and warned them. It is because of this warning by the two noble shaykhs that infuriated these youth who developed an infatuation with tajreeh and tadheer of the people. This, I cannot say may be the sole cause for these haddad for defaming these two noble mashaykh and making the people that they propagated to, to not take knowledge from them, But one thing is certain that this was a pivotal reason for these haddad warning from these two mashaykh and finding fault with them and presenting these faults to the ulema who, by doing this, actually has demonstrated to the people of the sunnah that they have tried to sow dissension amongst the scholars of ahlu-sunnah wal-jama’ah. And this was the backfire that had resulted of them promoting the shaykh in the first place.

So because of this deprivation of knowledge that these haddad have made the people to adopt, is how their fitnah of this opposing manhaj from the jama’ah of ahlu-sunnah came to last for a while longer. So they believed that they have gained victory over the people of the sunnah and they believed that their actions would go uncensored and unanswered to the people.

So after the cure was dispenced by our father, hafidhahullah, the haddad at salafitalk by spubs members have warned against it and belittled it, and said that it only applies to them and not the rest of the people who they refuted, even though those refuted were salafee. So then another bayaan from the same shaykh was released that served as part of an explanation to the first risalah and it served to clear up some situations which have been happening all along. It seems that one of the propagators of this manhaj was non other than Shaykh Faalih ibn Naafi al-Harbi whom the Imaam and Muhadith has described him as “one who does not busy himself with knowledge” and “he does not reach the ankle of those whom he dispairages” may Allah guide him and forgive him. Indeed there were many from the callers of the west who fell into ghuloo in the praise of Faalih and taking his manhaj. However, we as ahlu-sunnah do not fault with them as they followed the dileel of Shaykh Rabee bin Hadee, Shaykh Muhammad bin Hadee and others in praise of shaykh faalih. What there is fault in is when the truth was established and the hujjah was against shaykh faalih, that these haddad refused to accept and threw people who held this view towards Faalih as being deviant. It was not until Shaykh Rabee had warned against the false manhaj of Shaykh Faalih (in the issue at hand) that the haddad adopted, which only showed their true taqleed of the Shaykh Rabee, because when his reality was established by other than the Shaykh then it was not accepted. It was also accepted through Shaykh Ubayd vehemently, since they were infuriated that this news by Shaykh Ubayd was released.

In recent times they have slowly backed into their well remaining silent and dormant hoping that their vile and errornous manhaj would not be noticed and they could erase what happened. No, by Allah, this will not go unnoticed and they will eventually have to answer for the people they unjustly threw off the dawah of Salafiyyah and the scholars they’ve slandered and still think negatively about either in this life or else definitely in the next and we hope they come out to rectify the affairs in this life so that they do not pay in the next inshallah.

The Attributes of the Original Haddadees

1. Mahmood and his cohorts could not accept mistakes at all in manhaj (aqeedah, fiqh, whatever).salafiyyah had to be pruged of any defects which meant excluding great scholars of the part out the fold of the sunnah

2. Practicising harshness and extremism as a general norm and not as an exception

3. Maligning scholars who they deemed are not upon the sunnah (salafi) in spite of major shcolars attesting to their salafiyyah

4. Whoever does not agree with them, they are taken out of salafiyyah

these are the main four attributes of the original HADDADEES

The Characteristics of the Hadadiyyah jadeeda among Spubs, troid, and their loyalists

they have many, many more deviations than the first one, which is why they are more dangerous than the original haddadees. The only attribute they lack form the orignal haddadees was that they do not castigate the Imaams of old (like an-Nawawee and Ibn Hajr) out of the dawah of ahl-sunnah. however, the rest of their characteristics are found in them which still makes them a haddadee heretical follower and as well they have taken on board numerous other attributes, mostly due to the reason of their being ignorant in the arabic language.

these are their following attributes and a brief description

1. Misconstruing events and situations

here are the words of one of the most staunch followers of the haddadee manhaj when he stated in a recantation.

It was stated

Quote:
Due to our haste and ignorance, some of the brothers like myself warned the people from the imaam, Abu Dawood and the masjid when we felt that he was not doing a sufficient amount to remove the influence of the mukhaalifeen from the masjid. In fact, we contacted the people of knowledge regarding affairs at the masjid and spoke to some of the tullaab and du'aat in this country, without us even realizing that changes were being made at the masjid all along during our absence from the masjid.
there are a myriad of other examples we can mention, but for the sake of brevity, this shuffices

2. Taking Misleading Information to the Scholars.

This has happened a few times with certain people and I will quote one incident with a particular da’ee named Abu Usaamah ath-Thahabi. This particular individual was criticized by other individuals for what they believed to be deviance. So in one scenario they took his (Abu Usaamah’s) case to Shaykh Ubayd a-Jabaree hafidhahullah who said by name that Abu Usaamah was a sh’ee suroori. The ruling was issued because these people took some of Abu Usaamah’s statements and formed them in a way that would leave the person who is to judge a person by his own words to be a person of total and utter deviance. This tactic can be done by anyone even from the most lay of people. I’am reminded by the saying of the prophet salallahu alaihi wa salam “I can only rule by what the questioner has brought to me” meaning the mujtahid (one who is able in the religion to derive rulings) is only able to rule a person based off of what the questioner brings of information.

This is like false witnessing since anyone can twist the words of someone to fit another meaning than what was actually intended.

Another case with them (haddadees) is when they take a statement that is wrong and bring it to a scholar even after the person who made it had already recanted from such beliefs. This has been done a few times with Abu Usaamah and Bilal Philips.

Also the statement of Shaykh Saleem should suffice for this. He said

Quote:
"Another issue that they do is take these… these matters after they have collected these faults and relay situations outside of their circumstances [i.e. changing the intent of people’s statements. Getting a fatwaa from a shaykh because the shaykh will only answer according to what he understood. And so he will answer them in a manner that they intend it to be answered. For, they are looking for a particular fatwaa that they are trying to find. They are looking for a particular fatwaa that they are trying to find. There are some issues," he said, "there are many issues, you cannot give a proper fatwaa unless you understand the detailed circumstances surrounding the issue and this is something that they don't convey. This is something that they don't convey."
Also Shaykh Saleem said

Quote:
and we are right here in New York, which we know is next door to New Jersey - he says, "All of you know - is there any of you who are ignorant of the position of the mashaa'ikh regarding Aboo Muslimah?" He said he "believes everyone in this room knows the position of Shaikh Usaamah al-Qoosee, Shaikh Muhammad Moosaa Nasr and himself and the mashaa'ikh regarding Aboo Muslimah - and that is the warn against him, and that they declare him to be a hizbee, and that they tell the people to stay away from him, and that they knocked down this thing that he was trying to build," that the Shaikh called, "this khabeeth organisation, this nasty and evil organisation which he was trying to build of having an ameer over a particular group of Salafees and so on and so forth." He said, "Everyone knows their position that they warn against him and their mawqif, their position and stance is clear regarding him. Yet some people have went overseas and lied and have went to Shaikh Rabee' and said that they help Aboo Muslimah, that they support Aboo Muslimah, that they try to cover up for Aboo Muslimah, and that they consider him a Salafee. And this same individual says about QSS - the Qur'an and Sunnah Society - which is," he says, "the first Salafee organisation," he said, "the only and first Salafee organisation in North America, he says about them - this individual told Shaikh Rabee', that QSS is Surooree - ran by Suroorees. And he says this about QSS and QSS was Salafee before this man even became Muslim." He said, "But all they need is to wait and Allaah, tabaaraka wa ta'aalaa, will expose them - that Allaah will expose them."
So you see that they (the haddad) believe in lying about their salafee brother to the ulema in order to get a fatwa that they wish against him

Another proof for this claim is the same as the first in the issue where one of them have retracted. This happaned in CHicago, and due to his hastiness in the SPUBish manhaj, he realized the error of his way. In it he wrote

Quote:
We also were given advices by the people of knowledge and brothers in America to abandon the masjid due to information we gave them that was either based on misunderstandings, unverified narrations, and affairs that did not apply to the masjid anymore.
3. Referring to the small ones (minor) scholars rather than the major scholars.

This has been a plague for years and that is that the average laymen will take their leaders, those who are du’aat, as people who can be relied upon and that they have major tazkiyyah (praise) from the scholars for them to teach the religion. The question is where is their tazkiyyah? When each of their leaders tells the people that another person (who is to be a leader as well) has ijaazah (permission to teach) from the ulema then it is accepted by the people with no daleel. Daleel in of itself is not when someone says “yeah Shaykh so and so said that he’s good” or “he was Shaykh so and so’s top student” rather daleel (proof) is not only the name who said it, but where the reference is at.

On top of this these people who were infected with haddadiyyah also made the people to refer to the small ones from amongst the scholars as well instead of the major scholars. So these minor scholars (in no way of defaming their status) were amongst the major ones for them and they made the people to believe that their statement is to be accepted with no question or say in the matter.

here arethe words of the Alamaah Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee in his book "Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah" (pg. 34-39) which was produced by al-Ibaanah.com

he says

Quote:
The scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever).
4. Applying general rulings specifically upon individuals

This topic is part of the core of the fitnah of the haddad among the SPUBers. I will bring a case where this has happened by reference. These people have taken general rulings of scholars and specifically applied them on the people they criticize.

Here is one example.

Abu Usaamah wrote to Dawood Adeeb

Quote:
Daud, for some time now, ppl have been contacting me with some of the 'wild' and 'off the wall' statements that have been recorded in your lectures over the years. Statements that if studied closely and contemplated upon, are clearly GREATER IN SEVERITY than what you have accused others of making and as such, you've unjustly I wonder what the outcome would have been had someone asked Sheikh Faalih Al-Harbi (gal) about some of your statements before giving you the chance to make your recantation?
What would he have said if he was asked the GENERAL question, "Sheikh, what's your opinion about the DAA'EE who said, "I wish I could die upon what Sayyid Qutb died upon"? Or the DEE'EE who said, "SHEIKH-UL-ISLAM, Muhammad ibn Abdul-Wahhab (ra) was Salifi in his Aqeeda AND NOT SALIFI IN HIS MINHAJ"? (Allah-ul-Musta'aan)
5. taking statements of people and scholars out of context

for example.

When it is said 'well I disagree with the shaykh on that matter" it is replied by them

"you a hizbi, you a hizbi, you revile the scholarS"

6. Their bida concept of “whoever does not say he’s an innovator then he is an innovator”

A statement by our father Alaamah Abdul-Muhsin al-Abbad in which he has stated the following may allah preserve him

Quote:
It is not permissible to test another student of knowledge that he must have a stance against the refuter or refuted such that if he conforms he is safe but if he does not, he is declared an innovator and boycotted. It is not for anyone to attribute to Ahlus-Sunnah the likes of this anarchic behaviour in passing verdicts of innovation and boycotting. Neither is for anyone to describe whoever does not traverse this anarchic path that he is someone who is watering down (mumayyi') the methodology of the Salaf.
How truthfully this Imaam has spoken and you will notice that those who have integrated this behavior into their manhaj in dealing with the people then he says or describes it as “an anarchic behavior”. Subhanallah, indeed it is truly as he described it.

Again this Imaam has stated the following.

Quote:
“And close to the bid’ah of testing the people by personalities
and his statement

Quote:
“From that also is the occurrence of warning from attending the lessons of an individual because he does not speak about so-and-so (fulaan al-fulaanee) or such-and-such group (al-jamaa’at al-fulaaniyyah).”
7. Forcing people to take positions that they have a right to not take

Here is a quote from Shaykhul-Islaam Ibnu-Taymiyyah where he said in Majmua al-Fatwa

“It is necessary to know that the various groups that are attributed to those who are followed with regards the foundations of the religion and Kalam are of varying levels: some of them have opposed the Sunnah in great foundations and others who have opposed the Sunnah in some of the more finer issues.

Those, amongst these groups, who refuted other members of these groups who were farther from the Sunnah than he is to be praised for the falsehood he refuted and the truth he spoke. However it is also possible that he left the balanced path in his refutation in that he rejected some truth and spoke some falsehood: he could have refuted a major innovation with an innovation that is lesser than it, or refuted falsehood with falsehood lesser than it - and this is the case with the majority of Ahlu-l-Kalam who are attributed to the Sunnah and the Jama'ah.

The likes of these people, if they do not make what they have innovated to be something that splits the Jama'ah of the Muslims such that they based their allegiance and enmity upon it, then it is to be considered an error. Allah, Glorious is He, will forgive the errors of the believers in such cases.

(note: now check this out)

Many of the Salaf of this nation and its Imams fell into the likes of this through taking to stances, through ijtihad, that opposed what is established in the Book and Sunnah. But their stances in these issues were different from those (haddad fit this description) who based allegiance and enmity on these issues and split the Jama'ah of the Muslims: declaring disbelievers and sinners all those who differed with them, and allowing the spilling of their blood in issues that were just opinion and ijtihad! Such people are the people of splitting.'

8. making the statements of their scholars as hujjah.

What I mean by their scholars is Shaykh Rabee, Shaykh Ubayd, and Shaykh Ahmad. Although they take other scholars they really perform a type of taqleed in regards to these particular scholars hafidhahumullah in these matters of jarh. Their proof is that Shaykh Rabee is one who specializes in this field. What they fail to realize is that many including Abdul-Muhsin al-Abbadd have also specialized in this field of science.

So when these particular mashaykh have a statement in regards to this issue then that statement is proof like the texts of the quraan and the sunnah as if it was a hujjah. Again this is known by many as I myself have experienced this mentality first hand with these individuals.

This also includes the statements of their scholars that they make taqleed of in matters of ijtihaad. Example of this is when a scholar performs a jarh that may be detailed or not, and this is the matter of the scholar performing ijtihaad based off his knowledge and understanding of the Naql (texts). So they are decieved by the shaytaan with the saying “look at the proofs that the shaykh brings” and making the proofs that the shaykh has as the hujjah not realizing that the jarh itself is an ijtihaad. Truly the salaf of this nation were careful in this matter and did not sway from one statement of a scholar to the next on this issue, rather they would look into it and if indeed the person in question errorred then the hukm of this person would be established as in the case of those who deviated like Jahm bin Safwaan and others.

For further elaboration on this, then the irony of this scenario is that the actual proofs, in reality, is never looked into, never looked into, at all. This is because the mindset of these people is “oh Shaykh Rabee said it, then it is the haq” and this is what they use to justify the positions they take in these vital issues. The proof is that if any one of them were to be asked why is Abu Hasan al-M’arabi criticized or why is Usaamah al-Qoosee criticized, then exactly the way the shaytaan leaves their allies when the haq is brought with no way to combat it, then in the same way they are left muflis and with no way to answer, and they make up the excuse that “we shouldn’t look into the deviance of an individual”

9. Making friends and boycotting based off the statements of scholars instead of the texts.

Shaykhul-Islaam Ibn Taymiyyah has stated

“It is not for anyone of this nation to appoint a person to whose way one is called to, and upon which allegiance and enmity is based - except for the Prophet, peace and blessings be upon him - neither is it permissible to assign their speech and words as something that one bases allegiance and enmity upon - except for the words of Allah and His Messenger and what this nation has unanimously agreed upon - indeed such practice is from the actions of the People of Innovation who set up a particular person or speech through which they divide the nation; basing their allegiance and enmity upon that speech or attribution.'

When the scholars speak then this is not a light matter and therefore we take it into consideration and if we see it best then we take their statements. The problem of the matter lies in the manner they go about it. The manner they go about it is “If you don’t take the shaykh’s statement then you are hizbi” especially if there is ikhtilaaf in that very same issue.

Ibnul-Qayyim al-Jawziyyah rahimahullah said

'Knowing the excellence of the Imams of Islam, their rights, and rankings; and knowing that their excellence, knowledge, and sincerity to Allah and His Messenger does not necessitate that everything they say be accepted. What judgments they passed, the truth of which was hidden to them, such that they spoke based upon their knowledge but said that which opposed the truth, does not necessitate that all of their opinions be discarded, or that they be demeaned or abused. These are two extremes that are far from the balanced path, for that lies between the two: we do not declare him to be a sinner and neither do we declare him to be free from error.. Whoever has knowledge of the Shari'ah and reality will know with certainty that a great man, who has a righteous place and effect in Islam, could slip and err, but he be excused for this, even rewarded for his ijtihad. In this case it is not permissible to follow the error nor to invalidate his ranking, being an Imam, and the status he holds in the hearts of the Muslims.'

Unfortunately, the haddad have slipped into both extremes knowingly, and that is that they disparaige the scholar for attending or giving lessons to the conferences of ahlul-bid’a or those who they claim as that, and also do not consider the ones they agree with in error in the issues of jarh. So they did not fall into one of the two extremes as Ibnul-Qayyim rahimahullah well put it, they fell into both of which this Imaam has described.

10. Sowing dissension between scholars and students of knowledge

11. they revolve their religion on jarh and t’adeel instead of tawheed and aqeeda

it is no wonder Musa Richardson posted on his salafitalk forum after commenting ad replying to someone the importance of knowing thedeviance of people as he was hoodwinked to warith deenism as saying "knowldge of knowing who people are is more important than tawheed"

here is what Alamaah Ahmad bin Yahya an-Najmee says about people like him

Question: Some of the young students of knowledge busy themselves with (kalaam) speaking against the Hizbees (partisans), spending a large part of their time involved in that. As a result, they squander (their time for) seeking knowledge, which is that which will benefit them in front of their Lord – and which will clarify to them the filthy from the pure – in order to know the errors of the Hizbees. In fact, their yearning has not become anything but: “What is your opinion on this person” and “What is your opinion on that person?” Most of their gatherings have come to be this condition, such that they throw accusations on people at random. So what is your advice to these youth? Incite them to give importance to the religious knowledge, which will protect them from the innovations.

Answer: The reality is that exaggerating in these matters, which take the student of knowledge from the realm of truth into argumentation, and wasting time in speech that does not produce a beneficial result, but rather, (which makes) the person moves around in empty gatherings, this is not proper Rather, it is an obligation on the student of knowledge to preoccupy his time in obeying Allaah, researching knowledge and attending the gatherings (of knowledge). But there is nothing wrong in one hearing them being warned about or in hearing their characteristics being exposed, so that he may beware of them. But as for us making all of our time for the speech (kalaam) against them, and not preoccupying ourselves with seeking knowledge, which will benefit us, then no doubt this is a big error and a great mistake.

[Al-Fataawaa Al-Jaliyyah: 27-28]

12. Believing in lying about those who are charged with being out of Salafiyyah.

This proof comes from one who has witnessed and experienced the haddadeness of the haddad Abu Usaamah.

He said

Quote:
“We also find that people may recant what they have said from statements that were incorrect, only to have those same statements brought back again and used as proofs of his faulty minhaj! This has happened to me recently. A statement I made over three years ago, about the Saudi Arabian government, which was incorrect. That statement was publicly recanted, and now the same people who posted the recantation, have re-posted the original faulty statement, to prove I have Khawaarij/Takfeeri tendencies!”
Also the statement of Shaykh Saleem shall suffice for dileel for this claim. It was stated by him the following in partial narration of a longer lecture

“Yet some people have went overseas and lied and have went to Shaikh Rabee' and said that they help Aboo Muslimah, that they support Aboo Muslimah, that they try to cover up for Aboo Muslimah, and that they consider him a Salafee. And this same individual says about QSS - the Qur'an and Sunnah Society - which is," he says, "the first Salafee organisation," he said, "the only and first Salafee organisation in North America, he says about them - this individual told Shaikh Rabee', that QSS is Surooree - ran by Suroorees. And he says this about QSS and QSS was Salafee before this man even became Muslim." He said, "But all they need is to wait and Allaah, tabaaraka wa ta'aalaa, will expose them - that Allaah will expose them."

13. believing that being gentle and having rifq with the people of the sunnah means tamyee and those people are muymay’ee

here is merely one example of the multitude of facts that have occured here in the west

There was a particular masjid in which a student of Shaykh Uthaymeen has come to. This individual’s name was Abdu-Nur. So another masjid on the minbar refuted this particular individual and blasted him to another galaxy. The reason for this is because Shaykh Muqbil refuted an individual by the name of Abdu-Nur before he passed away raheemahullah so they believed that this was the same man. So one of the salafee brothers investigated the issue at hand and spoke with a former student of the Shaykh Muqbil raheemahullah who was the scribe for that particular refutation of Shaykh Muqbil on the individual Abdu-Nur. So it turned out that this individual was the wrong person since the one that the Shaykh had refuted was 80 years old and the one at this masjid was in his late twenties.

So naturally when any person who is upon the sunnah would realize that the other masjid made a mistake then they would advise them. So this salafee brother sent an e-mail to the masjid which was suppose to be private. This brother did not know that other people subscribed to the e group could see this. So an individual who was not only infected with haddadiyyah, but drowned in it, replied to this brother that he was khaawarij and that he was mumay’ee ( person with tamyee) just because this brother saw the wrong that took place and wished to rectify the situation. The other haddadee’s reason was because he was defending ahlu-bida and therefore a mumay’ee.

14. misunderstanding the meaning of “the man is on the religion of his friends.

I use Shaykh Rabee himself who is advising his own students (spubers)

The general, common-folk are not to be boycotted in totality, but they are to be mixed with and advised and taught (for those who are capable, since amongst the conditions of da'wah is knowledge and understanding), using hikmah and ilm, for if it were not for this Salafiyyah would not spread. The general, common folk who are upon some of the innovations and who are the followers of an Innovator, like some of the Soofees, or the ignorant Raafidah, or some of those who might be affiliated with the Jamaa'aat upon ignorance, then many of them desire nothing but goodness and they seek Paradise, so they should not be boycotted and left completely, they have been deceived by those whom they follow, but they themselves do not know any better. So boycotting should not be made general and absolute in this way amongst all the people in general, a form of cutting onseself off completely, this is a mistake, otherwise many people will miss out in arriving at the truth and entering into Salafiyyah. Thus da'wah efforts should be made and increased to invite and call these people with knowledge and wisdom and patience

again he says

Quote:
al-Qawl ul-Badee’ lil-‘Allaamati Rabee’ fee Mas’alat il-Hajri wat-Tabdee’
The Marvelous Statement
by the ‘Allaamah Rabee’ regarding the Issue of Hajr and Tabdee’

From a tape recorded during Ramadaan of the year 1423 of the Hijrah with the Shaikh: Rabee’ al-Madkhalee...

Question: Do the followers of the mubtadi’... do they join him with regards to hajr?

So the Shaikh, may Allah preserve and protect him, replied: The one who is misled from them, he is taught, O brothers. Do not be hasty. Teach them and make clear to them, because many of them desire the good – even the Soofiyyah. By Allaah, if there were a (strong) Salafee drive, you would see them entering into Salafiyyah in groups and individually.

So the principle with you should not only be hajr... hajr... hajr... hajr... the basis is hajr! The basis should be the guidance of the people, entering the people into the good. The matter of hajr might be understood mistakenly. If you make hajr of the people, all of them, who will enter into the Sunnah?

This hajr, O its brothers, it was during the days of Imaam Ahmad... the dunyaa was filled with Salafiyyah. And if Imaam Ahmad said, “Fulaan is a mubtadi’,” he fell. As for now, you have Salafiyyah... it is like the white hair on a black bull.

The basis with you should be the guidance of the people, saving them from the falsehood. Be gentle with the people, call them and bring them close... the masses of the Salafiyyeen will grow inshaa’allaah, and you will gather many of the people.

On the other hand, you are muntafikh (blown up, puffed up, inflated) and in this manner. And all the people are misguided. You do not advise, and there is nothing, no explanation... (This is) a mistake. This, its meaning is closing the doors of good in the faces of people. So with you, it should not be only rebuke... rebuke...

Hajr, when he said, “make hajr,” it is possible that a innovating person will return, he is forced to return. He sees the dunyaa – all of it – in front of him are Salafiyyeen, so he is forced to return... As for now, he turns like that, he does not see salafiyyeen... he goes with the people. So then take heed of these things.

The principle with you should be – the basis – it is the guidance of people, entering them into the Sunnah and saving them from misguidance. This should be the principle with you. And be patient, be tolerant and like this and like that.

A note should be made here. And that is that this paragraph above, when it was implemented by those of ahlu-sunnah, then these haddad among the SPUBers have accused them of tamyee, of being lax and soft, and so they warned from them, practiced hajr from them, fought them, refuted them, and this definitely is the pinnacle attribute of the haddadee methodology.

.. Afterwards, the last of the remedies is cauterization. As for it being from the first time, this is a mistake, baarakallaahu feekum!

So let the principle with you, it should be saving the people. And by Allaah, many of the people have good in them, they desire good. They go to the masaajid, what do they seek? They desire Jannah O brothers, they desire good... However, the methods... your methods need to be wise, by Allaah, the wise, merciful ways. The one who feels that you are being haughty towards him, when he feels that you are haughty towards him, he will not enter with you. He will not want the truth from you. However, if you humble yourself to him, lower your wing, be gentle with him, invite him with wisdom, inshaa’allaah, many of the people will enter.

India, all of it, used to be (filled with) people of superstition, grave worshippers, and Ahl ul-Hadeeth came with knowledge and wisdom. They gathered millions with their wisdom and their knowledge. Three... (or) four of the major students of Shaikh Nadheer Hasan, they turned India upside-down, with their wisdom and their knowledge. One of them, Allaah tested him. A mubtadi’ came and beat him with a pickax until he was finished and dead in his eyes. They came and took this criminal and threw him in prison. The moment when he woke up from his unconsciousness he said, “This is the one who beat me… where did he go?” They said, “They threw him in prison.” He said, “No, he should not be imprisoned. He is free, I forgive him.” They said, “It is done, they imprisoned him.” They refused to release him… He (the one who was beat) would spend on the children of the criminal… when he (the criminal) came out of the prison, he entered into Salafiyyah, (he was) from the major criminals!

There was a person whose name was Abul-Mahjoob in Sudan. He was the first to spread Salafiyyah in Sudan. They used to beat him and constrain him by his feet and throw him outside of the masjid. The moment he got up, he would grin and he would not harbour any feelings of hatred for anyone, nor would he take revenge... not anything. he would grin and smile. And many people from his mashaa’ikh entered into the Da’wat us-Salafiyyah!

The attestation is I do not seek for you to reach this level. However, I seek for you to have something, O brothers, of wisdom, gentleness, patience and good intent. And if the intent is the guidance of the people, may Allaah bless you, by Allaah with wise character and gentleness, the people will accepted your da’wah... and if you did not have but roughness and harshness, “and if you had been severe and harsh-hearted, they would have broken away from about you” [Aali ‘Imraan (3):159]... This is the Messenger of Allaah, ‘alaihis-Salaatu was-Salaam. Allaah said this to him!

O brothers, may Allaah bless you, some of our brothers have this excessive harshness that expels (people) from Salafiyyah, it does not enter (them into it). It expels (people), it chases (them) away from Salafiyyah, it does not enter anyone (into it). This is found now... So these people who chase others away... it is upon them to repent to Allaah, ‘azza wa jall, to improve their character and to be guides to Allaah, ‘azza wa jall, may Allaah bless you, and these manners are obligatory upon you. The principle with you should not be hajr... hajr... hajr... hajr and that’s it. Hajr is legislated however, (only) when it benefits. (If) you were in the lifetime of (Imaam) Ahmad, make hajr. However, whose lifetime are you in? So gentleness and patience is necessary... may Allaah bless you, and bring the people close to good and entering them into it!!!
15. Their focusing against the people of the sunnah and fighting them rather than the true people of hizbiyyah and dhalalah

Abu Hatim bin Hibban al-Busti, Rawdatu-l-'Uqala said,

Quote:
'It is obligatory upon the intelligent to adhere firmly to safety by leaving spying and hunting for the faults of people, and busying himself with correcting his own faults. Whoever is busied by his own faults away from hunting for the faults of others will bring relief to his body and will not exhaust and trouble his heart. This is because each time a person finds a fault in himself, it will be easier for him to bear the same fault he sees in his Muslim brother. However the one who busies himself with hunting for the faults of people rather than his own will find his heart becoming blind, and his body becoming weary, for he will find the excuse to ignore his own defects. Spying is one of the branches of hypocrisy just as having good opinion is one of the branches of faith. The intelligent person makes good his opinion of his brothers and reminds himself of his own problems and afflictions. The ignoramus thinks ill of his brothers and does not think of his own crimes and problems.'
Shaykh Saleem al-Hilaalee says

, "The hizbees know now that they have been exposed. The hizbees know now that they are being shown. So now they enter amongst us and want us to busy ourselves with one another - want us to busy ourselves with one another. Ahl us-Sunnah wal-Jamaa'ah, those upon the Salafee way must put their hands together - must put their hands together."

And he said, "Rather than be busy with one another we should be calling and responding to the Hizbees, responding to the Soofees, responding to the Ashaa'irah, responding to all of these people of Ahl ul-Bid'ah. But rather instead we have a tendancy to find fault with one another - to find fault with one another

And also

He said, "You'd find some of them talking about Salafees and then being silent about the worst of Ahl ul-Bid'ah, the worst of those who are upon falsehood, the worst of those upon the wrong way."

16. focusing on the faults of ahlu-sunnah and making a mountain out of it.

Here is the manhaj of the salaf in their great emaan in the issue at hand

“Sufyan bin Husayn said,
'I mentioned a person in a bad way in the presence of Iyas bin Mu'awiyah and he looked at my face and said, "Have you fought the people of Sind, the people of Hind, or the Turks?" I replied, "No." He said, "[The kuffar] of Sind, Hind and the Turks are safe from you but your own Muslim brother is not!" So I never repeated what I said again.' Recorded in ibn Kathir, al-Bidayah wa-n-Nihayah”

here is what Alamaah Imaam Muhammad bin Ibrahim Al-hamdhas to say

Quote:
And also contrary to those who acknowledge the rights of scholars, however, they haven't treated them as human beings with the ability of making mistakes, or that they are subject to forgetfulness. So, they treat the scholars as people who are not supposed to commit an error. Therefore, when they see any scholar falling into a mistake, they make a huge issue out of it, advertise it; they do not hesitate to degrade him and make people hate him. This group has formulated two opposing things and their excessiveness has led them to extremism (in the opposite direstion).

First, they give them honor, and give the impression that they never commit a mistake. Then when they do make a mistake it is used as a tool to defame them and they start advertising it. They should not put this blame on the heads of scholars, as they were the ones who incorrectly raised the scholars to that position of infallibility in the first place.
18. When a person makes tawbah then they are still refuted by the claim “he is not sincere” which means they know his own intentions

Abu Uwais on Abu Usaamah is a classic example of such a pristine SPUBS primer on manhaj

19. Revilement of the Scholars (the classical old haddadee way)

here is a list of the ulema who's flesh was not sparred by the flesh eating haddadees at SPUBS and Troid

Alamaah Bakr ibn Abdullah Abu Zayd (calling him a qutubi)
Alamaah aAbdullah al-Ghudayaan (saying he is a takfeeri)
Alaamah Abdullah Ibn Jibreen (saying he's a qutubi, also one of their laymen called him a mubtadi)
Alaamah Abdul-Muhsin al-Abbadd (saying he does not know the affairs like his student Rabee does.
Shaykh Abdul-Maalik ar-Ramadanee
Shaykh Ali Hasan al-Halabee
Shaykh Saleem al-Hilaalee
Shaykh Abul-Hasan al-M'arabi
Shaykh Maghrawee
Alamaah Ihsan Ilaahi Dhaheer
Shaykh Muhamamd Musa Nasr
Shaykh Mashoor Hasan Salman
Shaykh Usaamah al-Qoosee
Shaykh Abu Ishaaq al-Huwainee
Shaykh Khaalid al-Anbaree
nearly the entirety of Ahlul-Hadeeth of India most of which are among the muhaditheen who taught the likes of Shaykh Rabee, Ahmad an-Najmee, Muhamamd al-Amaan al-Jamee, Muqbil, al-Albanee, Ubayd, Faalih, and a bucnh of other saudi scholars.

this does not include the salafi du'aat they unjustly gave a ruling on either by themselves or by misrepresentation oand or lies to the scholars who they wished to get a fatwa like abu usamah, jibali, abu muslima, yahya ibraheem, bill philips, and they almost tried to get Zaahid Rasheed (whoruns the baseerah) off the dawah as well as Fareed Abdullah of California whom Muqbil called an alim.

20. Lack of Aql in Deen

this is an ultimate primer of what keeps the SPUBer Hadadee manhaj ongoing. jahala

21. Falsely Deciphering and making a unified Usool of Jarh wa t'adeel and their complete incompetence and ignroance regarding the feild most of the scholars keep away from commoner laymen and half way students like them

22. Their methodology of Double standards
everyone here who knows their baatil manhaj knows what happaned when they were exposed on ahya to the world at large regarding a particular post where they were leaked before the public regarding their hizbiyyah. there is no need to mention that here, but it include the emails of all those people

23. Taqleed a SPUBER primer in manhaj

So you see, they are quite united in their usool with that of Mahmood al-Haddad and infact they expounded on their deviations to many other areas explaiend above, places where the original haddadees did not go.

Thus it is necessary by default of knowledge of the deen that when one refers to the original haddadees and the fatawaa that were applied tot hem, it as well must apply to the salafipublications crrew, salafitalk, troid, and muqalid loyalist, for they all are united upon ghuloo in jarh wa t'aeel, they ll are united on making salafiyyah or purgin it from people who have even one fault in manhaj, they are all united on the asl that of revilement aof the present day scholars. The only difference between the old haddadees and the neo-haddadees is that the neo-haddadees do not revile the past scholars like an-nawawee and Ibn hajr. other than that, they still employ the same destructive exclusivists khariji manhaj of tabd'ee and viewing the sunni/salafi manhaj as that of tamy'ee.

subhanakallah wa bi hamdik, ash-hadu anla ilaha ila anta, astaghfirooka wa 'atubu elaika

asalamu alaikum

al-boriqee · 01-03-2010, 10:40 AM

This is in now way attaking our brother Dawud Adib because I know personally his whole manner changed for the correct fahm of salafiyyah and turned towards beneficial knowledge. However this post is to highlight the deviation of ghuloo that was inherent in the SP dawah that you are in denial of

Shaykh: Khaalid Ar Radaadee
Question: O Noble Shaykh, we co-operate with a Da’eeyah (caller [to Islaam]) by the name of Dawood Adeeb, However it has reached us that some of the Mashaayikh have had gatherings warning against him, and we understand that you may be from amongst those who are warning against him. Therefore we desire to ascertain the truth of this matter and to know what our relationship should be with this Da’eeyah; Dawood Adeeb.
Answer: What we know about the brother Dawood, is that he is involved in giving Da’wah to Salafeeyah and to the Manhaj of the Salaf as well as being intent on being upon it. We never gathered to warn against him specifically; rather the issue had something to do with Salafi Publications in Britain.Salafi Publications fell into some issues that were brought up against them. There were some Manhaj points brought up against them that included Ghuloo (extremism), putting themselves forward to teaching as well as being hasty in some issues in which they were given advice in regards.
Included in this advice, is [a narration] that reached us in which Dawood Adeeb showed Ghuloo towards Salafi Publications; that they have with them a stamp of approval upon everybody whom they issue a ruling upon, whether it be a recommendation or dispraise. This is blameworthy Ghuloo, so [we spoke about him] from this perspective, as it relates to the brother Dawood. And he has come to us now and we found that he was very accommodating and receiving to advice as well as being co-operative, and he promised that he is going to make a Bayaan (clarification) that he was mistaken in this issue and that he is going to make Taubah from it and proclaim all of this publicly. This is what we hope for, and [we see] that he is intent on accomplishing this with the permission of Allaah Ta’aalah.
This is what should be done by every Salaafee; that if a mistake/fault is made clear to him, he retracts from it. So what happened is just as I have said; Dawood was not spoken about specifically, rather it was an advice directed to Salafi Publications and those who are in charge of it, which consisted of some of the issues that they fell into from Ghuloo, being hasty in some issues, and also what relates to putting oneself forward to teaching and giving Fatwaa by those who are neither qualified to do so nor have the ability to engage in this affair (giving Fataawa and teaching). And so we had given them advice, and they promised us that they would write something to show that they have retracted from a lot of these issues, and we are still waiting for them to proclaim publicly their retraction as well as their Taubah from some issues and errors that they fell into.

.

Audio Tape: 10/4/2005

Originally Translated by: Abu Muhammad al Maghribee
Revised by: Abu ‘AbdulWaahid, Nadir Ahmad - (the initial translation was done live and has now been revised for further accuracy)

Ibn Ilyas · 01-03-2010, 10:47 AM

Jazakallahu khayran akhee al-boriqee I was hoping for your post as I myself have to deal with a lot of this, as soon as I mention Green Lane masjid, people start giving me all sorts of "advices". Insha'allah I am going to have to show this to my cousin.

Wallahi al-boriqee I love you for the sake of Allah

May Allah reward you

al-boriqee · 01-03-2010, 10:55 AM

The Salafi position = Indeed the book " Rifqan Ahlas-Sunnah bi Ahlis-Sunnah" authored by our father al-allaamah al-muhaddith Abdul-Muhsin al-abbaad was one of the best book in advising ahlis-sunnah and requesting them to be kind and gentle towards each other.

This book was of tremendous benefit and well received among ahlis-sunnah. Ahlis-sunnah took this book as a naseehah and thanked the shaikh for this much needed naseehah and producing this knowledge based booklet.

Almost all of the scholars who heard about or read this book found it to be the proper cure of our problems and requested ahlis-sunnah to benefit from this book. However, there has been some rumor or statements from about two scholars that they are not recommending this book which caused some confusion among ahlis-sunnah and some of the youth took the statements of these two scholars out of context to fit their own desires and hawaa and caused even more problems and corruption among youth.

To extinguish this fire and remove this confusion some of the major scholars were contacted and their advice was sought about the new book of al-allaamah al-muhaddith Abdul-Muhsin al-abbaad.

Following is the list of the scholars who were extremely happy about this book and labeled this book as "The problem solver". They recommended this book strongly and were very upset upon hearing that some "youth" have been warning against this book. They advise all to remain patient and not to busy themselves in Qeel wa qaal. They also advise us all to continue seeking knowledge and to increase in Ibaadah.

Upon hearing that there are some rumors that shaikh ahmad yahya najmee and ubaid al jaabiree are not recommending this book all of the listed scholars made different statements and they all said not to pay attention to what others are saying against this book and that we must continue spreading this book.

List of scholars who highly endorse this book and recommend its distribution.

1. Al-allaamah samahtal Muftee abdul 'azeez al shaikh (General Mufti of Saudia, Head of committee of major scholars and head of permanent committee)

2. Al-allaamah saalih al fawzaan (member of committee of major scholars and member of permanent committee)

3. Al-allaamah saalih al shaikh (Minister of Islamic affairs)

4. Al-allaamah saalih al ubood (Head of Islamic university in Madinah and he taught this book in Prophet's mosque in Madina)

5. Al-allaamah Abdullaah al-ghudyaan. (member of committee of major scholars)

6. Al-allaamah Muhammad as-subayal (member of committee of major scholars)

7. Al-allaamah saalih al-haydaan. (member of committee of major scholars)

8. Al-allaamah Abdul 'azeez ar-rajihee.

9. Shaikh Husain al Shaikh.

10. Shaikh Wasiullaah abbaas.

11. Shaikh Ibraaheem ar-ruhailee.

12. Shaikh abdus Salaam al-birjis.

13. Shaikh abdul Malik Ramadaanee al-jazairee.

14. Shaikh abdullaah al-ubailaan.

15. Shaikh Saalih as-Sadlaan.

and many more not mentioned

The Hizbi Position= Khalafitalk posted the rejection of this book by Shaykh Rabee, Who inevitably retracted his erroneous refutaton of the book and thus SP was left in the lurch by their own shaykh who they made taqleed of. Then An-Najmee refuted the book, and then he retracted it. And then the only stupid deviant who refuted the book and remained firm in his deviance was Faalih al-Harbi, the one that salafipublications championed as the Mujaahid and Alamaah of Islam on khalafitalk.

Now, lets compare the Sharh of Salafipublications and that of Alaamah Abdul-Muhsin

The view of SP on the book=

Quote:

Alhamdulillaah, once again the Scholars of Ahl us-Sunnah clarify the truth and give baseerah where it is needed. This is timely information.

The book of Shaykh Abdul-Muhsin al-Abbaad, if we isolate it from the context surrounding it, is a very good book and from which all Salafees who are clear in their manhaj will find great benefit - especially in knowing how to deal with each other. This applies to the clear Salafees, and does not include the false claimants like the followers of Safar and Salman, Ar'oor, al-Maghraawee and al-Ma’ribee.

There are a few issues in the book which have been replied to by some of the people of knowledge such as the generalisations about jarh, hajr, issues of cooperation with the opposers and hizbiyyeen that have been made in that book, and also the issues of the major scholars who passed away and whether they would refute the opposer or not. Those issues were left general by the Shaykh because he sees al-Ma’ribee to be within Ahl us Sunnah and this fitnah to be "between" Ahl us-Sunnah when the reality is otherwise, as at least 30 other Scholars have explained with detailed evidences that this is an Ikhwaanee fitnah imported from outside. Because this is how the Shaykh sees the matter the way he does, he is addressing those whom he considers Salafees in his view, all within Ahl us-Sunnah. But this is a matter proven incorrect by the evidence from other scholars, because the followers and staunch adherents of al-Ma’ribee are Ikhwanees on the Ikhwanee manhaj. This is why the Shaykh raised and dealt with issues in a generalised way without tafseel. Thus, based upon this he kept away from tafseel in these matters because his book is not meant for the relationship between Salafees and the Innovators, but between the Salafees (as he sees it) - again this is erroneous as it relates to the fitnah of al-Ma'ribee, an Ikhwaanee Innovator. The generalisations made are such that within the current context and climate, they are out of place.

This has subsequently allowed the Innovators and people of desires to spread tribulations by way of the Shaykh's book, due to the surrounding context in which it was written, and for which Shaykh Ahmad an-Najmee stated that he erred in this particular action of his in writing this book.

Otherwise, it is known that Shaykh Abdul-Muhsin himself has warned and refuted those whom he considered to be upon corrupt methodologies, such as Safar and Salman and Adnaan Ar’oor and Hasan al-Maalikee.

And therefore in this manner, we have husn udh-dhann of the Shaykh in what he has done, whilst being wary of the mistake. And by thinking in this way, we have freed ourselves of any deceit and misrepresentation of the true and real situation. This does not apply to the Innovators and Hizbiyyeen who are using this book now, because their activities and fervor, and zeal at this moment in tim is itself based upon deceit and misrepresentation of the true realities, as they are. The fraud in their actions is apparent to every Salafee walhamdulillaah.

The way Salafees should view this book and those who spread it is as follows:

1. The book contains excellent admonitions in general about certain affairs and characteristics and lays down excellent guidelines for dealings between the clear Salafees. The Shaykh has brought together tremendous statements from the Book of Allaah, the Messenger (sallallaahu alayhi wasallam) and the Salaf.

2. The book discusses certain topics such as hajr, tabdee', jarh, ta'aawun, akhtaa (errors) all of which are left general and ambiguous, with no tafseel and are tied in reality to the Shaykh's viewpoint on the fitnah of al-Ma'ribee. These issues were raised by the Shaykh in the context of the fitnah of al-Ma'ribee in which he holds an erroneous viewpoint. The Shaykh is rewarded nevertheless, but we do not take from the errors of the scholars not matter how great their rank. This is from the distinguishing features of the usool of the Salafi manhaj. The truth is with around 30 other Shaykhs from Ahl us-Sunnah. Included within them are three senior Shaykhs who are older than Shaykh Abdul-Mushin, and some of whom are more knowledgeable of the ways of the Hizbees and Innovators than the Shaykh. Every scholar has his own speciality and excellencies in certain areas, and we have to be mature in this regard, and not be like the children who just want to strike this scholar against that with slogans such as "he is older", "he has more knowledge" and so on, which don't really address the actual underlying reasons that explain why a different view is held in the first place, and which don't really get to the crux of the matter which is the overwhelming established evidence against al-Ma'ribee. This immaturity is found amongst the followers of al-Ma'ribee specifically and especially the really deceitful ones that are now appearing who are pretending to be "confused" and are claiming to be on the path to searching the truth. We know these people and also their games they are playing and maybe we will address their doubts in a separate post inshaa'Allaah. And note also the difference between the Salafees who when they say they do not take the erroneous ijtihaads of Scholars, are able to demonstrate that it is erroneous by bringing tangible hard evidence to show that it is to be considered and erroneous ijtihaad. This is a universe apart from the cheap, hollow slogans of the followers of desires who say "you make taqleed of Shaykh Rabee" etc. all of which is totally baseless and is in reality a slogan fabricated to aid falsehood and confuse the people. So note the clear difference between when the Salafees do not take the position held by Shaykh Abdul-Muhsin (because of absence of evidence to reject the Jarh Mufassar) and between the Innovators who claim Shaykh Rabee has erred and that taqleed is not to be made of him (which is a trick to reject the actual evidence that is so firmly established).

So these generalisations in this book can be taken in two different ways:

a) Benefit can be derived for them by clear Salafees who should realise the danger of falling into these matters towards their clear Salafee brothers who make genuine mistakes and do not persist upon them.So the general idea of warning from hasty tabdee', hajr and so on is appropriate here, as it relates to clear Salafees who are upon a clear aqeedah, a clear manhaj, a clear dawah and hold clear Salafee positions and build their loyalties around all of this. So if they err and make genuine mistakes from which they are quick to recant, then the above matters should be avoided. Again this does not include the Innovators and Hizbees who have been warned against for their corrupt methodologies and this includes al-Ma’ribee, his followers and the Tamyee’ees in general who are the latest fitnah to strike Ahl us-Sunnah from within, those who outwardly agreed with the scholars on al-Ma’ribee for fear of being exposed but inside they are on the same corrupt walaa and baraa they were upon previously. Pockets of these types of people are found in every land.

b) Clarification should be made upon these generalisations so that the Innovators and Ahl ul-Ahwaa can not cause confusion amongst the Salafees, and this is what has been done by Shaykh Fawzee and some of the people of knowledge have praised his book, and likewise one of the Yemeni Shaykhs who replied to some of the contents of the book.

These generalisations have been jumped upon by all the Hizbiyyeen in all their forms, which is why you see that there is a great deal of nashaat (fervor, zeal) on behalf of certain factions to spread and distribute this book.

3. That this book is spread by two categories of people both having their own agendas. a) Those of previous fitnahs like Safar and Salman, Ar’oor, Turath, Maghraawee and al-Ma’ribee, and this includes outright takfeerees and khawaarij (even the followers of al-Ma’ribee admit that this is the case) and b) Those who are inwardly upon hatred of the clear Salafees, and are still corrupt in their walaa and baraa but who are now only making attachment to the Salafee scholars and holding a correct position on al-Ma'ribee so they can once more build their platforms of dawah by gaining peoples trust, only to later to attack the Salafees that they still secretly hate.

4. That if the Salafees want to benefit from the contents of this book to the degree that it can be benefited from, and that if they do read it, they must refer to the replies written upon this book that clarify the generalisations concerning hajr, ta'aawun, jarh, radd 'alal mukhaalif, and whether Ibn Baz and Ibn Uthaymeen did or did not refute the opposers in their time, such as Abdur-Rahmaan Abdul-Khaaliq, Safar and Salmaan, and Adnaan Ar'oor and so on. And this is the ni'mah upon every Salafee, who due to his unique and distinct manhaj, benefits from the truth whoever it comes from in all circumstances, from the old or the young, the male or the female, as opposed to the Hizbiyyeen who because of their desires and seeking of crooked ways, are only led further astray when matters like these descend upon them, and thus you see them that when the Salafees are actively involved in clarifying the manhaj these people keep quite and do not support them (resounding with slogans of harshness, and severity etc.) but as soon as some leeway is given to all the people of Hizbiyyah on account of erroneous ijtihaads made by some from Ahl us-Sunnah, you see these very same people coming out of the woodwork and very eager to spread and propagate doubts.

Inshaa'allaah maybe this will clarify the way that Salafees should view this matter. And again, the Hizbiyyeen have been exposed by the speech of Shaykh Ahmad an-Najmee! Jazaahullaahu khayran

The view of the Author himself, Abdul-Muhsin al-Abbadd=

Quote:

The Questioner says:
“ Oh Virtuous Shaykh, may Allah protect you. It is well known that recently some of the Shabaab (youth) are saying that Sh. Abdul Muhsin Al-Abbad has recanted from his praise of the book Madarik An Nadhar by Sh. Abdul Malik (Ramadanee), and the proof of his recantation is the new book that he has authored entitled Rifqan Ahl us Sunnah li Ahl us Sunnah. So what is your reply to this speech, May Allah bless you.

Answer:
Firstly, the book Madarik An Nadhar, I have read it twice. I have heard a few times that some say that I did not read the whole book, but that I only read parts of it or just checked parts of it. But I have said from the beginning that I read it 2 times. The first time that I read it I was not asked to give my opinion about it. But rather I read it from beginning to end just to see what was contained in it. When I completed it, I told the author (Sh. Abdul Malik) that it was good and beneficial. So he asked me “Why not just write an introduction to it?” So at that request I read it again. So I read it from beginning to end and I selected a few from amongst the topics (of the book) and I discussed them. So the book, I have read it from beginning to end, but what I have mentioned (in the introduction) is only from sections of it, not about all of it.

I have not retracted from anything that I wrote in it (the introduction). And the book that I have written recently, Rifqan Ahl us Sunnah li Ahl us Sunnah; there is no connection between the people I mentioned in Madarik an Nadhir, and this book (meaning Rifqan..). There is no connection between the people I mentioned in Madarik An Nadhir, and this book.

So the book that I wrote, it was not meant for Ikhwaan Al Muslimeen. And it was not meant for the lovers of Sayyid Qutb and others from amongst the harakiyeen (callers to the Islamic movements and factions). And it also was not meant for those absorbed in the fiqh al Waqiah (current affairs), nor those who speak ill of the (Muslim) leaders, or the likes of those who belittle the scholars. It was not meant for them, from near or from far!

But rather it was meant for Ahl us Sunnah only. Those who have taken up the path of Ahl us Sunnah. Where when there appears some matter of disagreement between them, you see amongst them and between them jarh (disparagement), hajr (abandonment), and dham (dispraise). {Adhan interrupts…}

So I mention again that this book (Rifqan) is not referring to those groups, those sects that are in opposition to the methodology of Ahl us Sunnati wal Jamaah, and to the path of Ahl us Sunnah. Rather it applies to those who are from Ahl us Sunnah but who are busying themselves with others who are from Ahl us Sunnah: making jarh (disparaging), performing hajr (abandoning), and following up on the mistakes, and warning from people because of these mistakes. If two from the personalities begin to disagree they split into 2 parties, this group rejoicing over this, and that group rejoicing over that. So there appears abandonment and the cutting off of relations from one another between the followers of Ahl us Sunnah in every place, because of this disagreement. This is from the greatest of calamities and of the greatest trials. That Ahl us Sunnah will divide & split over the statement of disagreement between this personality and that personality; what so and so said about so and so. And (because it is asked) what do you say about so and so, or what is your position concerning so and so. If your answer agrees with them then you are safe. If you don’t have an opinion then you are labled a mubtadi and the hajr will come and Ahl us Sunnah will be divided into dangerous divisions. This is what was intended by the writing of this book.

And it is well known that (the likes of) this book is not appealing to harakiyeen (callers to Islamic factions). And this is because it is loved, the factionists love that Ahl us Sunnah busy themselves with one another, until they (the factionists) become safe from them. With this they feel safe from (being put in check by) Ahl us Sunnah. And that is by us being occupied with one another. This book is calling to the rectification of that which is between us, and that we from Ahl us Sunnah be more gentle with one another, and that we become keen upon making things right between one another. These are the ones whom I was thinking of in reference to this book. But those from amongst the people of the movements and factions who are in clear opposition to the path of Ahl us Sunnah, they are pleased with this disagreement amongst us. Because when Ahl us Sunnah busy themselves with one another, they become safe from Ahl us Sunnah. So the separation and abandonment between Ahl us Sunnah, this is what they want… Yes.

Another questioner Says:

Regarding the author of the book Madarik An Nadhar…

Answer:
{The Shaykh interrupts}
Shaykh Abdul Malik, I have a relationship with him & he calls me on occasion regarding matters. There is nothing (of a problem) between me and him. There is nothing (of problem) between me and him.

as you can see, the version SPUBS wrote about is extremly hizbi like, purely exclusive to their click rather than the generality of the people of the sunnah, the salafis whereas the Shaykh's outlook on his own work is not exclusivist as SPUBS is but inclusive because we invite to the dawah, we don't alienate or exclude, we include.

al-boriqee · 01-03-2010, 11:09 AM

(The Shaykh mentioned the Hadeeth of the Prophet (صلىاللهعليهوسلم)) :

“Indeed Allaah is Gentle and loves gentleness in all affairs.”

(Then continued by saying): “As for the Mutashaddidoon, (those who are harsh and severe), then it is possible that they are deprived of these qualities ,or some of them, and because of this we find problems arising and resulting from Shiddah (harshness and severity) such as the problems of:
-Ghuloo (extremism),
-Al Khurooj (revolting against the Muslim rulers).
-At Takfeer (declaring Muslims to be disbelievers).
-At Tabdee’ (declaring Muslims to be innovators in the religion) without any evidences.
ِ
Also, manifesting opposition to the ‘Ulemaa, no! Rather, making attacks and vile remarks against them thereby striving to ‘bring them down’, as has happened before and is happening right now in the lands of the Muslims, and this is an affair as clear as daylight!

4) Fourthly, yes Ahlul Bid’ah describe Ahlus Sunnah with Shiddah in order to scare and chase away the people from the truth. Nevertheless, even with this being the case, there have been from amongst the ‘Ulemaa, those who have been described with Shiddah, and the ones who described them as such were from Ahlus Sunnah and not from Ahlul Bid’ah. However, they were small in number in comparision to the thousands of scholars from the Imaams of Hadeeth and Fiqh, those who have been described with equity, moderation, being well-balanced, and having gentleness, thereby following the way of the following the way of the Prophet (صلىاللهعليهوسلم) as he was full of mercy and gentleness, the one (صلىاللهعليهوسلم) who said:

“Indeed Allaah is Gentle and loves gentleness, and gives for gentleness that which He does not give for harshness nor anything else.”

And also the saying of the Prophet (صلىاللهعليهوسلم) in the hadeeth of Aa‘ishah (رضياللهعنها) :

“Indeed, gentleness is not used in anything except that it beautifies it, and is never removed from anything except that it spoils it.”

Except that the Shiddah of the likes of those scholars was not the type of Shiddah that the ‘foolish ignorant ones’ imagine it to be, as those scholars were considered to be ‘Ulemaa who possessed intelligence, those who were adorned with a high and an impeccable standard of character and moral conduct who used the Shiddah in it’s correct and appropriate place! Also, that the Shiddah that they used was not used as a foundation nor a fundamental basis upon which their lives and Da’wah were built upon, nor was their Shiddah directed towards nor used upon Ahlus Sunnah, unlike what some of the ‘suspicious immature ones’ are doing today!…”

(Then Shaykh Rabee’ proceeded by mentioning some of the recent ‘Ulemaa who possessed those fine qualities that have previously been mentioned, such as Shaykh Ibn Baaz, Shaykh ‘Abdullaah Al Qar‘aawee, and Shaykh Haafidh Al Hakamee, -may Allaah have mercy upon them all. Then the Shaykh concluded this article by saying):

“…Indeed the Shiddah that has arisen nowadays is not at all from As Salafiyyah in any shape, form nor fashion whatsoever! And the proof for this is that it has now become an arrow aimed towards the throats of those who call to the Sunnah with truth. And those who have this Shiddah exhert their efforts in bringing ‘the downfall’ of those callers and in preventing them from the ‘Field of Da’wah’ by claiming that they are ‘Mumayyi‘oon,’ (those who take a lenient stance in implementing some of the fundamental Usool of the Salaf), and it is a ‘False, Oppressive and a Satanic proof!’ Whereby they have become the greatest helpers and assistants to the ‘Enemies of the Sunnah’, it’s people, and As Salafiyyah and it’s people!
So be careful and beware of the ‘tricks, plots and schemes’ that the ‘Enemies of the Sunnah’ use, especially in these times!”

Taken from www.rabee.net

Translated by: Abul Qayyim Ismaa‘eel ibn Yusuf.

al-boriqee · 01-03-2010, 11:33 AM

I mean madkhali thought here like in those who made taqleed of Sp based on whom Sp made taqleed of

On an old Salafi forum long ago, this was posted

Quote:

BISMILAH

asalam alaykum brothers and sisters

a new arabic school is in the process of opening up here in malaysia

the project is being spreadheaded by

SHAYKH ,DOCTOR OMAR -AS-SOMALI HAFIDHULLLAH

the shaykh is a doctor of hadeeth from the islamic university of madinah ,and a student of shaykh rabee
the shaykh also studied under

1) shaykh muhammad amaan al-jaamee
2) shaykh umar fulata
3) shaykh hammad al-ansaree
4) shaykh saalih -as-suhaimi
5) shaykh abdul muhsin abaad

malaysia unlike the middle east is not filled with all of the red tape & politics which make it quite difficult to gain entry study and stay

the school is located in the state of johor in malaysia
its located on over 15 acres of land with facilities for men ,women
and married couples

for more info on malaysia i reccomend you pick up the lonely planet guide bookon malaysia you can ge it in any barnes and nobles or major book store -this book will fill you in on alot of questions about malaysia

the layout is kinda like a dammaj type setting in yemen
shaykh muqbils camp rahimahullah
but tropical
for any more info please contact me
the website will be up and runnig soon
it will be mastered by brother ron ali who was the director
or mahad madinah in yemen

jazakallah khayr

abu abdullah muhammad islam

and then a certain justabro then replied back with

Quote:

Originally posted by Abu_Bakr
assalaamu alaykum

you are all welcome to make your decisions. but just so you have full information to make a decision, i think you should know that ABANG and his malaysian crew are from the people who believe you have to make taqleed of shaykh rabee in "jarh and ta'deel" and if you dont youll be slapped with the "hizbi" label.

wallahul musta'an

So then, the member on that by the same of ABANG whose actual name was Muhammad Islam al-Malaysi said this. This is the prime example and expected behavioral pattern of a truely indoctrinated SPUBer
well before I post it, I will post one of the replies of the admin on Abu bakr's post

Quote:

Assalam 'Alaikum wa Rahmatullah wa Barakatuh.

Jazak Allah khair to brother Abu_Bakr for mentioning this. I, as a moderator on this forum, have to agree with what our noble brother Abu_Bakr has said here. Brother ABANG (a.k.a. al-malaysi, a.k.a. Muhammad Islam) has made numerous inflamitory posts to this message board attacking both the admins and some of its members - all because we refuse to make taqlid of a particular Shaykh (in this case it happens to be the noble Shaykh Rabi' bin Hadi, hafidhahullah).

The following was a post made by brother ABANG, which was deleted due to the inflamitory and insulting content found within it. It is being shown here only as proof to support what brother Abu_Bakr has mentioned above. Again, the main reason the below post by brother ABANG was made - and Allah knows best - is because we did not toe the line with the rest of the ghulat in making taqlid of Shaykh Rabi' and jumping on the Jarh wa Ta'dil bandwagon.

Quote:

Originally posted by al-malaysi
TO THE ADMIN AT SIRAAT

YOU ARE GUILTY OF DECEPTION AND HIZBIYYAH

DECEPTION IS THE SUNNAH OF THE YAHUD

THIS THREAD IS AN EXAMPLE
YOU TAKE STATMENTS OUT OF CONTEXT TO TRY TO STRENGHTEN
YOUR FALSE PRINCIPLES

AND TRY TO REMOVE THE THORNS FROM YOUR THROATS
AS YOU WITHER ON THE GROUND LIKE SLUGGS WITH SALT POURED ON THEM

IN YOUR TITANIC ORGS OF HIZBIYYAH

THIS SITE IS YOUR DYING DEATH BED

BRIXTON HAS FALLEN
LUTON HAS FALLEN
SSNA HAS FALLEN
QSS HAS FALLEN

ALMAARIBEE HAS FALLEN
QUOSEE HAS FALLEN
ABU USAMAH HAS FALLEN

THE JORDANIANS HAVE BEEN SILENCED

THE CORPSE HAS BEEN LOWERED
THE DIRT IS ON TOP OF YOU

WHEN ARE YOU GOING TO REALIZE
YOUR JANAAZA HAS BEEN PRAYED

THIS SITE IS LIKE AIDS

WHO EVER ENTERS IT GETS INFECTED

GO AHEAD BANN ME

I PRAY THAT ALLAH DESTROYS THIS SITE LIKE ISLAAM1.NET

OH ALLAH CUTT THE JUGULAR VEIN OF THIS DECEPTIVE SITE

AND DESTROY ITS CONTENTS AND FALSE PILLARS LIKE YOU DESTROYED FIRUN

YA RUB DISOLVE THIS SITE
WHICH IS THE SIRAT WHICH IF PEOPLE WALK ON WILL DEFINETELY FALL IN THE FIRE AS ITS A FALSE SIRAT

GUIDE THEM OR BREAK THERE BACKS ...

I WILL NO LONGER POST HERE

AS ITS OBVIOUS YOU ARE CLEAR HIZBEES WHO REJECT THE TRUTH

AND HAVE MADE THIS SITE AS YOUR LAST DYING EFFORT TO
SAVE YOUR FACES OF SHAME
SO YOU CONTROL THIS BOARD WITH YOUR LITTLE HIZBEE CULT

YET YOU ENTERTAIN

YAHYAH IBRAHEEM

AND USAMA QOUSEE WHO THE SAME ULAMA YOU CLAIM TO FOLLOW

REFUTED THESE MISKEEN ONES

ALONG WITH YOUR FAKE SHAYKH RASHEED GONZALES (NOT SPEEDY) IBN FULAN MISKEEN

SIRRAT AL-MUTADALEEN
HIZBEE.ORG

AND YOUR AFRAID TO STILL PROMOTE MAARIBEE AS YOU WANT TO STILL TRY TO
TO PULL IN YOUTH WHO ARE CONFUSED
INTO YOUR SHADOWY HIZB

IVE BEEN WATCHING YOUR BOARD FOR A WHILE

AN YOUR PATTERNS ARE EASY TO SMELL
YOU HAVE NO ULAMA WHO APPROVE OF YOU

NOR ANY TAAILB ILM
AKNOWLEDGE YOUR SITE

YOU JUST ENTERTAIN A BUNCH OF WEBBIE WANNA BE SHAYKHS

WHO MAKE TAWEEL OF THE ULAMAS WORDS
YOU PEOPLE ARE SICK

FEAR ALLAH
AND REALIZE IF YOU TRULY BELEIVE IN HIM

THAT YOU WILL BE HELD ACCOUNTABLE FOR ALL THE FITNAH YOUR CAUSING BY THIS REBELIOUS SITE [/B]

vitriolic behavior is a pimer within SP manhaj cult.

01-03-2010, 10:19 AM	#21
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Imaam Al-Albanee Confronts a person infected with SP manhaj Shaykhul-Islam Imaam Muhammad Naasiru-Deen al-Albanee "Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation - as it seems to us, and Allâh knows best - that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So It is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da'wah to the Book and the Sunnah - or as we say, ad-Da'watus-Salafiyyah the greatest cause of this splitting, and Allâh knows bests, is the following of whims and desires and the evil dictates of one's soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice." [Silsilatul Hudâ wan-Nûr (784/1), dated the 1st of Rabî' al Awwal 1414H (9-12-

01-03-2010, 10:22 AM	#22
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Alaamah Ahmad an-Njamee Blasts the heresy of SP manhaj This question is has Salafipublications and Troid written all over it. Alaamah Ahmad bin Yahya an-Najmee [35] Question: Some of the young students of knowledge busy themselves with (kalaam) speaking against the Hizbees (partisans), spending a large part of their time involved in that. As a result, they squander (their time for) seeking knowledge, which is that which will benefit them in front of their Lord – and which will clarify to them the filthy from the pure – in order to know the errors of the Hizbees. In fact, their yearning has not become anything but: “What is your opinion on this person” and “What is your opinion on that person?” Most of their gatherings have come to be this condition, such that they throw accusations on people at random. So what is your advice to these youth? Incite them to give importance to the religious knowledge, which will protect them from the innovations. Answer: The reality is that exaggerating in these matters, which take the student of knowledge from the realm of truth into argumentation, and wasting time in speech that does not produce a beneficial result, but rather, (which makes) the person moves around in empty gatherings, this is not proper Rather, it is an obligation on the student of knowledge to preoccupy his time in obeying Allaah, researching knowledge and attending the gatherings (of knowledge). But there is nothing wrong in one hearing them being warned about or in hearing their characteristics being exposed, so that he may beware of them. But as for us making all of our time for the speech (kalaam) against them, and not preoccupying ourselves with seeking knowledge, which will benefit us, then no doubt this is a big error and a great mistake. Shaikh Ahmad bin Yahyaa an-Najmee [Al-Fataawaa Al-Jaliyyah: 27-28]

01-03-2010, 10:25 AM	#23
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Shaykh Ubayd Actually Warns SPUBS specifically against their Ghuloo Now Shaykh Ubayd Advises Spubs at Birhimgham against ghuloo الحمد لله والصلاة والسلام على رسول الله ... من مكالمة هاتفية مسجلة فى شريط " أسئلة شباب مدينة برمنجهام - بريطانيا " قال الشيخ : عبيد الجابرى حفظه الله .. { يجب على السلفيين أن يرفقوا ببعضهم ، وأن يتأنوا ، وأن لايتسرعوا فى الهجر ، فإن هذا خطأ .. والمخالفة تُرد ، المخالفة تُرد ولاتقبل ، ويبين الخطأ أنه خطأ ، وأن الحق خلافه بالدليل . والهجر إنما يهجر المبتدع الذى قامت عليه الحجة، وظهرت بدعته ، فإنه يهجر ولا كرامة عنده ، إلا إذا ترتب علىالهجر مفسدة أكبر من ذلك ، فإنه يكتفى بالحذر منه ، والحذر من مجالسته ، ولا يهجر هجراً تاماً ، بحيث أنه لايسلم عليه ، وغير ذلك من الأمور . والحقيقة أن كثيراً من السلفيين اشتدوا على إخوانهم فى هذا الباب حسب ما بلغنا ، أنه بمجرد ما يرى سلفى اخاه يُكلم آخر غير مرضىٌ عنه ، يهجره .. وهذا فى الحقيقة لاينبغى ، وهذا خطأ } . More from him ومن نفس المصدر السابق سئل الشيخ نفعنا الله بعلمه : لاحظنا إذا حدث خلاف بين الأخوة السلفيين هنا ، نلاحظ الهجر ، يكون اجماع على هجر هذا المخالف ، حتى يرجع ، أو أن يهجر إلى الأبد ، فإذا صار عنده خلاف ، لو سلم على بعض الإخوان لايسلمون عليه ، لأن عنده مشكلة مع بعض الإخوة .. هل هذا من منهج السلف ؟ أجاب الشيخ حفظه الله [ وياليته يجد أذاناً صاغية ] : الهجر ، لايُهجر إلا المبتدعة ، إذا قامت الحجة على إنسان بأنه مبتدع ، داعية لبدعته ، فليحذر منه ومن بدعته ويُهجر ، وهذا - أو الهجر - من أهل العلم ، هم الذين يحكمون عليه بهذا ، ويحكمون بالتحذير منه . والثانى : النظر فى المصلحة ، هل يحقق هجره مصلحة أو يجلب مفسدة ؟ لابد من هذا ، فأحياناً لاتستطيع أن تهجر مبتدعاً هجراً كلياً ، بحيث أنك لاتسلم عليه ، لاتصافحه ، لاتجالسه ، أحياناً لاتتمكن ، لأن المبتدعة أقوياء . فلابد أولاً : أنه لايُهجر إلا المبتدع ، الذى قامت الحجة علىبدعته ، على انه مبتدع فى نفسه عاند .. عرف الحق وكابر . والثانى : أهل العلم هم الذين يفصلون فيه ، ويحكمون بهجره ! والثالث : أن تتحقق مصلحة ، أن تكون المصلحة راجحة ، وذلك بان أهل السنة أقوياء لهم قوة . More ... ومن نفس المصدر السابق كان السؤال التالى : ياشيخ : سؤال يتردد هنا فى بريطانيا كثيراً عن الجرح والتعديل ، وبعض طلبة العلم أو بعض المنتسبين إلى العلم يظن أن له الحق أن يجرح حتى لو كان عنده جرح مفسر يا شيخ . أجاب الشيخ حفظه الله : هو فى الحقيقة يفرق ، بارك الله فيكم بين رد المقالة وجرح القائل ، فرد المقالة هذا الأمر فيها واسع ، ما يخالف الكتاب والسنة يُرد على صاحبه ، ولايقبل منه كائناً من كان . لكن جرح القائل الذى أظهر مقالة مخالفة ، هذا لاتستعجلوا فيه ، بارك الله فيكم ، بل أؤكد عليكم - وأنتم إن شاء الله ، والل ه إنا لكم ناصحون ، وإنا نحب لكم من الخير ما نحبه لنفسنا وأبنائنا الذين هم من أصلابنا ، فنحرص على احتماع كلمتكم ، ونخشى من التفرق - ردوا إلى أهل العلم ، ردوا الأمر إلى أهل العلم ، من تثقون فى دينه وأمانته . فالسلفى بشر .. ينسى أحياناً .. ويخطىء أحياناً .. ويجهل أحياناً .. ينسى ، يحصل عنده أمور ، قد يغضب . فأنت لاتنسى جرح المقال ، هذه مقالة مخالفة للسنة ، هذا الفعل مخالف للسنة ، هذا القول قول المبتدعة ، هذا لامانع منه ، إذا كنت تحسن ، وعندك ولله الحمد سنة ، رأيت أن هذا القول مخالف للسنة . فعلى سبيل المثال ، لوأن خطيباً فسر على المنبر (( استوى )) : استولى ، قال (( استوى )) أى أحكم القبضة ، فإنك تستطيع أن ترد عليه ، وتقول هذا كلام المعطلة ، وهذا الأشاعرة ، وهذا بدعة ، وهذا تأويل للإستواء ، والإستواء صفة من صفات الله ، وهذا تأويل له . لكن الحكم على ( القائل ) هذا الشخص بأنه مبتدع ضال ، فهذا لاتتعجلوا فيه ، يناصح ، ويبين له ، وتستشيرون بارك الله فيكم أهل العلم الذين تثقون بهم ، فربما أن هذا الرجل رجع ، فكم من انسان تُعُجِل فى جرحه ورجع ، قال : والله أنا أخطأت ، مادام هذا الكلام مخالفاً لعقيدة السلف ، فأنا راجعٌ عنه ، فلا تتعجلوا بارك الله فيكم فى جرح الأشخاص . قال الشيخ فأجاد ونصح فأفاد .. حفظه الله بما يحفظ به عباده الصالحين ... فاعتبروا يا أولوا الأبصار !!! A translation: part 1: "all praise is for allah(the most high), and peace and greetings upon the prophet of allah(the most high). In a tape from a recorded tele-link with brothers from the city of Birmingham, England. shaikh ubayd al jaabiri, may allah (the most high) preserve him, said: It's obligatory upon the salafees to be friendly with each other...and to slow down and not rush to abadoning. For this is a mistake. And errors are rejected. And errors are rejected and not accepted. And the error is made apparent that it is an error. And that the truth is its opposite, with proof. As for abandonement, certainly abandoment is for the deviant whom the proofs have been established upon. And his deviance is clear. For certainly, he is abandoned and there is no dignity for him. Unless abandoning him will bring about a greater evil. For certainly warning against him will suffice. And warnings from his gatherings. And he's not abandoned completely, until he is not given salams and other than that from what has arisen. And the truth is that many of the salafees have become extreme with their brothers/sisters on this issue, from what has reached us. And you see one brother abandoning another because the other has spoken to someone whom his brother does not approve of. And in reality, this is not acceptable. And this is an error. And from the same previous source we have the following the question: O shaikh: There’s a repetitious question here in Brittain, concentrated on Criticism and Praise ( jarh wa ta’deel ). And some of the students, or some who’ve attributed knowledge to themselves, feel that they have the right to criticize ( jarh ), even if with a detailed criticism O shaikh. The shaikh, may allah ( the most high ) preserve him responded by saying : It, in reality is distinguished, may allah ( the most high ) bless you, between criticism of a statement, and the individual who makes that particular statement. So criticism of a statement is a vast issue. Whatever contradicts the book and the sunnah is rejected of the one who comes with it. And it’s not accepted of him regardless of whom the person is.( ie. Status, rank..etc) So the salafi is a human, he/she forgets at times, he/she makes an error at times, and he/she is ignorant at times….he/she forgets. He might be faced with an issue that might cause him(or her) to become upset. So you don’t forget criticism of the statement…(ie)”this statement contradicts the sunnah.. this action contradicts the sunnah…this statement is the statement of the deviants.. this, there’s no harm in it…”.. if you’re grounded ( in knowledge), and you have sunnah, and praise is for allah ( the most high ). You’ve seen that this statement contradicts the sunnah. So as an example, if a speaker explains upon the minbar =>( stand used by speaker during a Friday lecture), “rose” (above the throne).. to mean “reigns”. He said ..”rose” to mean “he reigned with his might”…so you can criticize him, and say this disfigured speech, and this is from the Ash’arees, and this an innovation. And this is an attempt to interpret allah( the most high’s) rising above the throne, and the rising of allah( the most high) , above his throne, is an attribute from the attributes of allah( the most high). And this is an interpretation of him ( allah, the most high). But the ruling upon the individual who makes the statement, that he’s a misguided innovator, so this, do not rush into it. He’s advised, and the issue is explained to him and you seek guidance, may allah ( the most high ) bless you, from the people of knowledge, those whose knowledge you find contentment in. So it’s possible that this man changed his stance ( recanted his statements). So for how many people has there been a quick refutation of them, then you find that they later recanted what they said. He ( the man ) said..”by allah ( the most high ), I made a mistake. So long as this statement is in contradiction to the belief of the predecessors, so I recant it”. So don’t rush, may allah ( the most high) reward you, in criticizing people. The shaikh said he, ( the one who made the error in his statement), became better, and he was advised and he benefited, may allah preserve him with that which he preserves his righteous servants…so take heed, o you who see. part two. ومن نفس المصدر السابق سئل الشيخ نفعنا الله بعلمه : May Allah benefit us from his knowledge, from the same source as previous the sheikh was asked: لاحظنا إذا حدث خلاف بين الأخوة السلفيين هنا ، نلاحظ الهجر ، يكون اجماع على هجر هذا المخالف ، حتى يرجع ، أو أن يهجر إلى الأبد ، فإذا صار عنده خلاف ، لو سلم على بعض الإخوان لايسلمون عليه ، لأن عنده مشكلة مع بعض الإخوة .. هل هذا من منهج السلف ؟ We notice that if differing occurred amongst the salafi brothers here, we notice a boycotting. There becomes a consensus to boycott this one that differs until he returns, or he is boycotted for ever. So if he has some differing (with them), if he was to give salam to some of the brothers they would not reply, because he has a problem with some of the brothers. Is this from the manhaj of the salaf? أجاب الشيخ حفظه الله [ وياليته يجد أذاناً صاغية ] : So the sheikh may Allah protect him replied, if only there is an attentive ear.. الهجر ، لايُهجر إلا المبتدعة ، إذا قامت الحجة على إنسان بأنه مبتدع ، داعية لبدعته ، فليحذر منه ومن بدعته ويُهجر ، وهذا - أو الهجر - من أهل العلم ، هم الذين يحكمون عليه بهذا ، ويحكمون بالتحذير منه . Boycotting, no one is to be boycottted except an innovater. If the evidence has been established upon a person that he is an innovater, a caller to his innovation. Then warn warn against him, and from his innovation, and he is to be boycotted. And this, or the Hajar is by the people of knowledge, they are the ones who make judgements like this on him. And they are the ones who rule that he should be warned against. والثانى : النظر فى المصلحة ، هل يحقق هجره مصلحة أو يجلب مفسدة ؟ لابد من هذا ، فأحياناً لاتستطيع أن تهجر مبتدعاً هجراً كلياً ، بحيث أنك لاتسلم عليه ، لاتصافحه ، لاتجالسه ، أحياناً لاتتمكن ، لأن المبتدعة أقوياء . Secondly, looking into the benefits, will this boycotting of him achieve benefit or attract harm, this is a must. Sometimes it is not possible for you to boycott an innovater completley, by that (I mean) you do not give him salam, you don’t shake his hand, you don’t sit with him, because sometimes you don’t have the ability, because sometimes they are strong. فلابد أولاً : أنه لايُهجر إلا المبتدع ، الذى قامت الحجة علىبدعته ، على انه مبتدع فى نفسه عاند .. عرف الحق وكابر . So it is imperetive firstly, that no one is boycotted except an innovater were the evidence has been established against his innovation. That he is an innovater in himself, opposer….knows the truth and is stubborn. Secondly, the people of knowledge they are the ones who segregate him, and make the judgement of boycotting him, Thirdly is that benefit should be attained, that benefit ( by this action) should come about (most likely outcome). That is because ahlu sunnah are strong, they have power…. والثانى : أهل العلم هم الذين يفصلون فيه ، ويحكمون بهجره ! والثالث : أن تتحقق مصلحة ، أن تكون المصلحة راجحة ، وذلك بان أهل السنة أقوياء لهم قوة . __________________

01-03-2010, 10:28 AM	#24
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Alaamah Abdul-Muhsin al-Abbadd Blasts Faalih, Rabee, Ubayd,Najmee For their Fostering of this Mnahaj The muhadith of Madeena exposes the heretical practices of the haddad Alamah Abdul-Muhsin al-Abbadd Taken from Shaikh Abdul-Mushin's new book al-Hathu 'alaa Ittibaa' is-Sunnati wat-Tahdheeri min al-Bida'i wa Bayaani Khatarihaa And close to the bid’ah of testing the people by personalities is what arose during this time of a small band (fi’atun qaleelah) from Ahl is-Sunnah’s infatuation with the tajreeh of some of their brothers from Ahl is-Sunnah, and the tabdee’ of them, as well as what resulted from that of abandonment (hajr), severance of mutual relations (taqaatu’) between them and cutting off the path of benefit from them. And that tajreeh and tabdee’, from it is what is built on thinking what is not an innovation (bid’ah) is a innovation. From the examples of that is that the two honourable shaikhs, ‘Abdul-‘Azeez bin Baaz and Ibn ‘Uthaimeen, may Allah have mercy on them both, had delivered a verdict to a group (jamaa’ah) in favour of its entry into a matter, seeing the benefit in that entry. From those whom those two muftis did not please with it (i.e., the verdict) is that small band, for that group took exception of that. And the matter does not stop at this extent, rather the blame transfers to whoever cooperates with it in delivering lectures and he is described as one who liquefies the Salafee methodology (manhaj) although these two honourable sheikhs used to deliver lectures to this group by way of telephone. From that also is the occurrence of warning from attending the lessons of an individual because he does not speak about so-and-so (fulaan al-fulaanee) or such-and-such group (al-jamaa’at al-fulaaniyyah). Arrogance may have taken possession of that individual [1] from my students in the Faculty of Sharee’ah at the Islamic University who graduated from it in the year 1395-1396H, and his ranking was 104th from his group, their number reaching 119 graduates. He is not known for being occupied with knowledge, nor do I know of him having registered knowledge-based lessons, nor writings with respect to knowledge – big or small. The bulk of his merchandise is tajreeh, tabdee’ and tahdheer against many from Ahl is-Sunnah. This jaarih does not reach the ankle of some of those who he disparages due to many of their benefits in their lessons, their lectures and their writings. And the amazement does not end when an intelligent person hears a tape containing a recording of a long telephone conversation between Madeenah and Algeria by him. In it, the one asked eats the flesh of many from Ahl is-Sunnah and in it, the one asking squanders his wealth without right. And the one asked about them may increase the number in this tape to thirty individuals, among them the minister (wazeer), the senior (kabeer) and the minor (sagheer), and among them a small band not mourned. Indeed, saved from this tape is whoever was not asked about in it but some of those who were saved from it were not saved from other tapes by him. Its whale is the network of Internet Information. What is obligatory upon him is to cease from eating the flesh of the scholars and students of knowledge. And what is obligatory upon the youth and the students of knowledge is that they not incline towards those tajreehaat and tabdee’aat that harm and do not benefit, and that they become occupied with beneficial knowledge that returns to them with good and praiseworthy outcome in this world and the hereafter. al-Haafidh Ibn ‘Asaakir, may Allah have mercy on him, has said in his book, Tabyeenu Kadhib il-Muftaree (pg. 29), “And know – O my brother! May Allah guide us and you to His pleasure (mardaah) and may He make us from those who dread Him and fear Him as He should be feared – that the flesh of the scholars, may Allah’s mercy be upon them, is poisonous and Allah’s custom with regards to tearing the curtains from their shortcomings is known.” And I have mentioned in my treatise, Rifqan Ahl as-Sunnati bi Ahl is-Sunnah, a large sum of verses, ahaadeeth and narrations regarding guarding the tongue from the backbiting of Ahl is-Sunnah, especially the people of knowledge from them. And in spite of that, it did not please this jaarih and he described it as not being fit for distribution. He warned against it and whoever distributed it. There is no doubt that whoever becomes acquainted with this jaarih and studies the treatise will find that this ruling is in one valley and the treatise is in another valley, and that the matter is just as the poet said: The eye may deny the sun’s light due to an inflammation (conjunctivitis) And the mouth deny the taste of water due to an illness As for the jaarih student’s statement for the treatise, Rifqan Ahl as-Sunnati bi Ahl is-Sunnah: “So for example, regarding speech that the methodology of Shaikh ‘Abdil-‘Azeez bin Baaz and the methodology of Shaikh Ibn ‘Uthaimeen are contrary to the methodology of others from Ahl is-Sunnah, this is a mistake, no doubt. He means they did not increase in the number of refutations but they would refute the transgressor, this, if correct, differs from the methodology of Ahl is-Sunnati wal-Jamaa’ah, and it is an attack (ta’n) on the two shaikhs in reality and on others of whom it is possible that this speech can be said about.” So the answer to it is from (a number of) angles: The first angle: is that it is not in the treatise that Shaikh ‘Abdul-‘Azeez bin Baaz, rahimahullah, did not increase in the number of refutations, rather his refutations are many. It has been mentioned in the treatise (pg. 51), “That the refutation should be with kindness (rifq), gentleness (leen) and a strong desire (raghbatun shadeedah) for the welfare of the mistaken person, where the mistake is clear and evident. One should refer back to the refutations of Shaikh ‘Abdil-‘Azeez bin Baaz, may Allah have mercy on him, in order to benefit from them with respect to the way (tareeqah) that the refutation of them should be done.” The second angle: is that I did not consider mentioning the methodology of Shaikh Ibn ‘Uthaimeen, may Allah have mercy on him, with respect to refutations, for indeed, I do not know of writings – small or big – by him with respect to refutations. I asked one of his students who were closely connected to him about that. So he informed me that he does not know of anything by him of refutations. And that does not diminish him, for indeed, he was occupied with the establishment of knowledge, its distribution and writing. The third angle: is that the methodology of Shaikh ‘Abdil-‘Azeez bin Baaz, may Allah have mercy on him, differs from the methodology of the jaarih student and those who resemble him because the methodology of the shaikh is characterised by kindness, gentleness and the desire for the benefit of the one being advised (mansooh) and the helping him to the path of security (tareeq is-salaamah). As for the jaarih and whoever resembles him, then they are characterised by harshness (shiddah), alienation (tanfeer) and warning (tahdheer). Many of those who they disparage in their tapes Shaikh ‘Abdul-‘Azeez would praise them, call them and urge them upon calling (da’wah) and teaching the people. And he would urge upon benefitting from them and taking from them. In short, I did not attribute the lack of refutation of others to Shaikh ‘Abdil-‘Azeez bin Baaz, may Allah have mercy on him. As for Ibn ‘Uthaimeen, then I did not consider him with mention with respect to the affair of refutations and that what the jaarih mentioned corresponding to what is in the treatise. And it is the clearest of indications of his stumbles and his lack of certainty. And if this was from him with respect to written speech, then how is the situation regarding what there is no writing for it?! As for the statement of the treatise’s jaarih, “I, in fact, have read the treatise and I know the position of Ahl is-Sunnah regarding it and hope that you saw the refutations by some of the scholars and shaikhs. And I do not think the refutations stop at that. Certainly, there are those who will refute also, because it is just as the poet says: A presenting brother came, his spear (jaa’a shaqeequn ‘aaridun rumhuhu) Indeed, your uncle’s children, they have spears (inna baniyya ‘ammika feehim rimaah)”[2] So: ‘aaridun (presenting), what is correct is ‘aaridan (which changes the first line to: “A brother came presenting his spear”). So the answer: is that Ahl as-Sunnah, those who he meant, they are the ones whose methodology differs from the methodology of Shaikh ‘Abdil-‘Azeez, may Allah have mercy on him, which I will point out shortly. He, with this speech, incites the determinations of whoever does not know them to discredit the treatise after he incited whoever he knows. And I, in fact, did not present a spear. On the contrary, I presented an advice that the jaarih and whoever resembles him did not accept, because the advice for the one being advised resembles the remedy for the disease. And from the ailing are those who use the remedy, even if it was bitter, because of what he hopes of benefit. And from those who are advised are those whose desire turns them away from the advice, not accepting it. Rather, they warned from it. And I ask Allah to grant the people success (tawfeeq), guidance (hidaayah) and security (salaamah) from the devil’s deception (kaid) and his deciet. Three have joined the disparaging student: two in Makkah and Madeenah,[3] they are both from my students in the Islamic University of Madeenah. The first of them graduated in the year 1384-1385H and the second in the year 1391-1392H. As for the third,[4] then (he is) in the extreme south of the country. The second and the third have described whoever distributes the treatise as being a mubtadi’[5] and this is tabdee’ by wholesale and the public at large. And I do not know if they know or if they do not know that the scholars and students who they do not attribute to innovation. And I hope for my supply of observations from them that they built this general heretication upon, if they exist, for further examination. Shaikh ‘Abdir-Rahmaan as-Sudais, the imaam and khateeb of al-Masjid il-Haraam, has a sermon (khutbah) delivered from al-Masjid il-Haraam’s minbar. In it, he warned from Ahl is-Sunnah’s backbiting of one another. We should turn the glances to it, for indeed, it is important and beneficial. And I ask Allah, the Mighty and Majestic, that He guides the people to that which He is pleased with, to comprehension of the religion, establishment upon the truth and being occupied with that which concerns, away from that which does not concern. Indeed He is the Guardian of that and the Master over it. And may Allah send prayers, peace and blessings upon our Prophet, Muhammad, and upon his family and companions. ________________________________________ [1] Translator’s note: Here the shaikh, may Allah preserve him, is referring to none other than Faalih bin Naafi’ al-Harbee. Throughout this portion of his reply, he refers to Shaikh Faalih as the disparager, al-Jaarih. See footnote #2. [2] Translator’s note: This quote taken from Faalih can be found on one of the Ghulaat Boards. This post was put up by SP entitled, “Speech of Shaykh Faalih on ‘Rifqan Ahl us-Sunnah...’”. [3] Translator’s note: The two referred to here are Shaikh Rabee al-Madkhalee and Shaikh ‘Ubaid al-Jaabiree, respectively. [4] Translator’s note: This third person being referred to is Shaikh Ahmad bin Yahyaa an-Najmee. [5] Refer to footnote #2 to find these statements by Shaikh ‘Ubaid and Shaikh Ahmad.

01-03-2010, 10:33 AM	#25
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	The SP Cult and Mahmud al-Haddad The Necessary and Valid Connection Between the Haddadees of Old and the SPUBS/Troid and Company brief overview of what happaned After the fitnah of these haddadees (the first haddadee from Mahmood al-Haddad) is when they as a group were laid to rest for the most part. As for the methodology of these people then they still remained only dormant for a time. It was not until the criticisms by a number of scholars against a scholar named Abu Hasan al-M’arabi al-Misri who resides in Yemen, in which the new haddadee methodology and it’s people came about only this time they were more deeply intuned with the principles of the religion and so now they had a base to last themselves, and that was using the realm of jarh wa t'adeel, but little did they know that falsehood does not last forever. The next individual that took on board the madhaab of Shaykh Rabee in the matter of usool in the jarh and t’adeel in warning against the innovator was a person named Faalih ibn Nafi al-Harbi who was the exact prototype of Mahmood al-Haddad. This individual, like his predecessor Mahmood, also radicalized so to speak the dawah of Shaykh Rabee in this very matter to the point that his understanding of jarh and t’adeel was grounded on baatil usool and completely defies the shari’ah. The Shaykh Rabee Bin Hadee al-Madkhalee had certain mistakes in certain understandings in this matter which of course all humans fall into mistakes and that was actualizing complete unerrornous manhaj and aqeedah for the people of the sunnah and that there is to be a crystal clean methodology in the sense that if anyone falls outside of this pristine area of unerrornous beliefs then it was perceived by him to be a great matter and fault by which would warrant tajreeh. Of course he is a Shaykh, a Sholar from amongst the scholars and we, ahlu-sunnah do not blindly follow (meaning accepting everything an individual has to say) anyone accept the messenger nor do we fall into both extremes we have today, where one group makes absute taqleed of him (known as the madkhalis or spub people) and the other group falling to the next deviance by com-pletely having a total disregard and speak in vile manner of him, as none of the major scholars have any disdain for him and only spoke highly of him. So we take from him in matters and we leave him in maters just as we take from the great Imaams of the past like Abdur-Rahman bin Mahdi and Imaam Ahmad and we leave them in matters and no one is free from people not applying this haq upon them except for the messenger. Other mashaykh have also come into the fold of the school or madhaab of Madkhaliyyah and from amongst them were the Shaykh, the mufti of Junoob, Ahmad ibn Yahya an-Najmee, Shaykh Ubayd ibn Abdillah a-Jabiree, Shaykh Muhammad ibn Hadee, Shaykh Khalid ar-Raddadee, Shaykh Fawzee al-Bahrainee commonly known as al-Athaaree. One of the schemes laid down by the du’aat and small students was that there plan was to make these mashaykh as The mashaykh and the kibaar of our time and at the head of them was non other than Shaykh Rabee bin Hadee hafidhahumullah and Falih al-Harbi. So by this they have left and disparaiged the major scholars of our time and they have not referenced them in any matters pertaining to this vital part of the religion (of judging a person’s Islam). The haddad is used both for those under the dawah of Mahmud al-Haddad and Falih al-Harbi. It is this particular group in question that has raised much havoc and destruction not only upon the salafee dawah but to the general muslims as well and now has actually destroyed the way Salafiyyah is looked at by all those who oppose Salafiyyah. So it is this group that is mainly focused on because much of the ghuloo fell with this group of people. From amongst the senior and top officials of this dawah that was taken by his students and twisted and made more extreme were first and foremost Faalih al-Harbi (which he did not actually show up in the scene of the fitnah until the middle of the whole controversy) and other prominent individuals like Abdur-Razzaq as-San’aanee, Musa Richardson, Abdulillah al-Lahmami, and others in the Mamlika. In Britain there is the infamous Abu Khadeejah Abdul-Waheed, Abu Iyaad Amjad Rafiq, Murad Elbouchikhi and other stauch laymen in Britian. In America and Canada they are Omar (South Carolina), Dawood Adeeb al-Haddad, Abu Hasan Malik, Hasan as-Somalee, Abu Uwais Abullah Ahmad (rahimahullah), Abu Zaynab Tawfeeq, Maaz Qureishi and many others. As for organizations that promoted this methodology which included many of these individuals or support were salafipublications, troid, and salafitalk and also Daarul-Hadeeth in Philadelphia and Birmingham, Britain. Also a da’ee in Malaysia known as Abu Muhammad al-Islam with the nisba of “al-Malaysee” who is known to have authored the work “Why the Word Salafi and Who are the Salaf” which is a good work for the topic itself. [Note: some of these individuals were milder and soem were more extreme and as of now, some of them totally left this deviated manhaj, among them dawood adeeb.] It was because of this reason (that they were grounded in certain principles) that led so many people mainly here in the west, America and Britain, to follow these individuals. They were deeply clothed in the gown of Salafiyyah so it was very hard to detect and much fitnah and division arose and it was not for a number of years that the scholars would become aware of these people and this evil methodology. The haddad have now been brought to light by the kalaam of a number of ulema who have identified this terrible methodology. These people harbored this methodology before the fitnah (tribulation) of Abu Hasan al-M’arabi broke out. It was this fitnah that made them well and able to emerge with their heretical ideas clothed in the gown of Salafiyyah. This was a perfect opportunity for these people because the great three Imaams Albanee, Bin Baz, and Muhammad Bin Salih al-Uthaymeen rahimahumullahu ta’ala had recently passed away and there would be no one to refute them or see their activities at least for a while. A point to show this fact was stated below between one of those warned against by the haddad. I (Mr. Nobody) say: That people should not attempt to use this fitnah (regarding the situation of al-Ma'rebi) as a catalyst to promote their own personal grudges that they have with other salafi brothers and organizations. This is not correct and only confuses the people more. It is truly appalling that brothers have entered their personal issues that they harbor for others into this matter, knowing that they had issues previously. Now we see them trying to make this a dividing matter when in fact if it wasn't the Abul-Hassan issue then they would be sitting in the shadows waiting for the next fitnah that they can use to project their personal issues amongst the people. So it is clear to many from those of ahlu-sunnah that these people of fitnah have raided the issue revolving around Abu Hasan al-M’arabi as a matter of alliance and disassociation between specific individuals and organizations. As for Troid then there difference is when Q.S.S. did not allow these foolish youth to be among it’s members. Much of the difference that resulted in the haddad refuting and warning from Q.S.S. was only from a personally difference of which hawaa was played into the affair which caused these haddad to have a grudge and disdain for Q.S.S. A pivotal reason for the denial of these shabaab along with Q.S.S. was do to the adhaab of these shabaab. This evil character played a great role in the emerging of the present day haddadee manhaj prevelant nowadays. As a result from this scenario, then they have adopted the “with me or against me” policy. This policy was enacted to all who they tested with as they were or beame the mihna of the salafiyeen of our times. There were two different peoples who were tested. The first group were those who the haddad found a way to find mistakes regarding manhaj (by this meaning what could be cleverly made into a manhaj issue). So from this group Q.S.S and people who at one time helped Q.S.S. and other callers like Abu Usaamah, Bilaal Philips, Muhammad Jibaaly, and Saleh as-Saleh. The second group of individuals were those who the haddad were unsuccessful in finding fault with them which is the real reason why the haddad cannot refute them even though these individuals did not follow the hizbiyyah and the path that they have taken in their infatuation of refuting and warning. And this individual was Zaahid Rasheed who Shaykh Rabee has defended specifically from the vile and slanderous talk of Moosa Richardson. He did not buckle down to the khalafee manhaj of the haddad in the issues of jarh, which is the reason for the haddad starting a fitnah with him in the first place. The atmosphere that resulted in much of the propaganda of these callers for the last 5 years resulted in people speaking blindly about a scholar and eating his flesh (which is poisonoius) and they would believe it so much that if anyone disagreed with them in their already corrupted judgement of a scholar, then they were also graded the same (as being deviant). Basically in the issues regarding al-jarh fee radd almukhalifeen wa tadheeri minal-bida (criticisms of the mukhalifeen and warning against bida) then these individuals have adopted the exact same characteristics that coincide with the original haddadees in this issue. In a way they have adopted the attribute of the khawaarij, but instead of ejecting the people from the religion who were not deserving to be ejected then these haddad have ejected people from the realm of the sunnah who were not derserving of being ejected. Basically in the issues regarding al-jarh fee radd almukhalifeen wa tadheeri minal-bida (criticisms of the mukhalifeen and warning against bida) then these individuals have adopted the exact same characteristics that coincide with the original haddadees in this issue. In a way they have adopted the attribute of the khawaarij, but instead of ejecting the people from the religion who were not deserving to be ejected then these haddad have ejected people from the realm of the sunnah who were not derserving of being ejected. It was not until the full scope of this evil manhaj that escalated into a very tragic fitnah, that one of our noble brothers known for taqwaa and for having studied ilm have compiled a summary of the fitnah to be presented to the noble mashaykh, the ulema of adawatu-salafiyyah amongst them was Alaamah Abdul-Muhsin al-Abbadd, who after the hearing of these matters and confirming, has began the cure to the disease of the fitnah. The first injection or dosage of the cure to the hearts of the people was warned against by a minority of scholars who were of the madkhalee brand, Ubayd, Faalih, Najmee, Muhamamd bin Hadee.. The problem was the way the haddad have promoted this and how they rendered the cure to be nullified of it’s true and powerful effect. This cure was “Rifqaan ahlu-Sunnah bi Ahli-Sunnah” (Ahlu-Sunnah be kind to one another). This fitnah that has now been focused on by the scholars has long been identified by the two noble and knowledgeable mashaykh, those who took and drank abundantly from the mujaddid of the era ash-Shaykh Ali Hasan Abdul-Hameed al-Halabee and ash-Shaykh Saleem al-Eid al-Hilalee who for a time saw the ghuloo that these very same people have or were falling into and warned them. It is because of this warning by the two noble shaykhs that infuriated these youth who developed an infatuation with tajreeh and tadheer of the people. This, I cannot say may be the sole cause for these haddad for defaming these two noble mashaykh and making the people that they propagated to, to not take knowledge from them, But one thing is certain that this was a pivotal reason for these haddad warning from these two mashaykh and finding fault with them and presenting these faults to the ulema who, by doing this, actually has demonstrated to the people of the sunnah that they have tried to sow dissension amongst the scholars of ahlu-sunnah wal-jama’ah. And this was the backfire that had resulted of them promoting the shaykh in the first place. So because of this deprivation of knowledge that these haddad have made the people to adopt, is how their fitnah of this opposing manhaj from the jama’ah of ahlu-sunnah came to last for a while longer. So they believed that they have gained victory over the people of the sunnah and they believed that their actions would go uncensored and unanswered to the people. So after the cure was dispenced by our father, hafidhahullah, the haddad at salafitalk by spubs members have warned against it and belittled it, and said that it only applies to them and not the rest of the people who they refuted, even though those refuted were salafee. So then another bayaan from the same shaykh was released that served as part of an explanation to the first risalah and it served to clear up some situations which have been happening all along. It seems that one of the propagators of this manhaj was non other than Shaykh Faalih ibn Naafi al-Harbi whom the Imaam and Muhadith has described him as “one who does not busy himself with knowledge” and “he does not reach the ankle of those whom he dispairages” may Allah guide him and forgive him. Indeed there were many from the callers of the west who fell into ghuloo in the praise of Faalih and taking his manhaj. However, we as ahlu-sunnah do not fault with them as they followed the dileel of Shaykh Rabee bin Hadee, Shaykh Muhammad bin Hadee and others in praise of shaykh faalih. What there is fault in is when the truth was established and the hujjah was against shaykh faalih, that these haddad refused to accept and threw people who held this view towards Faalih as being deviant. It was not until Shaykh Rabee had warned against the false manhaj of Shaykh Faalih (in the issue at hand) that the haddad adopted, which only showed their true taqleed of the Shaykh Rabee, because when his reality was established by other than the Shaykh then it was not accepted. It was also accepted through Shaykh Ubayd vehemently, since they were infuriated that this news by Shaykh Ubayd was released. In recent times they have slowly backed into their well remaining silent and dormant hoping that their vile and errornous manhaj would not be noticed and they could erase what happened. No, by Allah, this will not go unnoticed and they will eventually have to answer for the people they unjustly threw off the dawah of Salafiyyah and the scholars they’ve slandered and still think negatively about either in this life or else definitely in the next and we hope they come out to rectify the affairs in this life so that they do not pay in the next inshallah. The Attributes of the Original Haddadees 1. Mahmood and his cohorts could not accept mistakes at all in manhaj (aqeedah, fiqh, whatever).salafiyyah had to be pruged of any defects which meant excluding great scholars of the part out the fold of the sunnah 2. Practicising harshness and extremism as a general norm and not as an exception 3. Maligning scholars who they deemed are not upon the sunnah (salafi) in spite of major shcolars attesting to their salafiyyah 4. Whoever does not agree with them, they are taken out of salafiyyah these are the main four attributes of the original HADDADEES The Characteristics of the Hadadiyyah jadeeda among Spubs, troid, and their loyalists they have many, many more deviations than the first one, which is why they are more dangerous than the original haddadees. The only attribute they lack form the orignal haddadees was that they do not castigate the Imaams of old (like an-Nawawee and Ibn Hajr) out of the dawah of ahl-sunnah. however, the rest of their characteristics are found in them which still makes them a haddadee heretical follower and as well they have taken on board numerous other attributes, mostly due to the reason of their being ignorant in the arabic language. these are their following attributes and a brief description 1. Misconstruing events and situations here are the words of one of the most staunch followers of the haddadee manhaj when he stated in a recantation. It was stated Quote: Due to our haste and ignorance, some of the brothers like myself warned the people from the imaam, Abu Dawood and the masjid when we felt that he was not doing a sufficient amount to remove the influence of the mukhaalifeen from the masjid. In fact, we contacted the people of knowledge regarding affairs at the masjid and spoke to some of the tullaab and du'aat in this country, without us even realizing that changes were being made at the masjid all along during our absence from the masjid. there are a myriad of other examples we can mention, but for the sake of brevity, this shuffices 2. Taking Misleading Information to the Scholars. This has happened a few times with certain people and I will quote one incident with a particular da’ee named Abu Usaamah ath-Thahabi. This particular individual was criticized by other individuals for what they believed to be deviance. So in one scenario they took his (Abu Usaamah’s) case to Shaykh Ubayd a-Jabaree hafidhahullah who said by name that Abu Usaamah was a sh’ee suroori. The ruling was issued because these people took some of Abu Usaamah’s statements and formed them in a way that would leave the person who is to judge a person by his own words to be a person of total and utter deviance. This tactic can be done by anyone even from the most lay of people. I’am reminded by the saying of the prophet salallahu alaihi wa salam “I can only rule by what the questioner has brought to me” meaning the mujtahid (one who is able in the religion to derive rulings) is only able to rule a person based off of what the questioner brings of information. This is like false witnessing since anyone can twist the words of someone to fit another meaning than what was actually intended. Another case with them (haddadees) is when they take a statement that is wrong and bring it to a scholar even after the person who made it had already recanted from such beliefs. This has been done a few times with Abu Usaamah and Bilal Philips. Also the statement of Shaykh Saleem should suffice for this. He said Quote: "Another issue that they do is take these… these matters after they have collected these faults and relay situations outside of their circumstances [i.e. changing the intent of people’s statements. Getting a fatwaa from a shaykh because the shaykh will only answer according to what he understood. And so he will answer them in a manner that they intend it to be answered. For, they are looking for a particular fatwaa that they are trying to find. They are looking for a particular fatwaa that they are trying to find. There are some issues," he said, "there are many issues, you cannot give a proper fatwaa unless you understand the detailed circumstances surrounding the issue and this is something that they don't convey. This is something that they don't convey." Also Shaykh Saleem said Quote: and we are right here in New York, which we know is next door to New Jersey - he says, "All of you know - is there any of you who are ignorant of the position of the mashaa'ikh regarding Aboo Muslimah?" He said he "believes everyone in this room knows the position of Shaikh Usaamah al-Qoosee, Shaikh Muhammad Moosaa Nasr and himself and the mashaa'ikh regarding Aboo Muslimah - and that is the warn against him, and that they declare him to be a hizbee, and that they tell the people to stay away from him, and that they knocked down this thing that he was trying to build," that the Shaikh called, "this khabeeth organisation, this nasty and evil organisation which he was trying to build of having an ameer over a particular group of Salafees and so on and so forth." He said, "Everyone knows their position that they warn against him and their mawqif, their position and stance is clear regarding him. Yet some people have went overseas and lied and have went to Shaikh Rabee' and said that they help Aboo Muslimah, that they support Aboo Muslimah, that they try to cover up for Aboo Muslimah, and that they consider him a Salafee. And this same individual says about QSS - the Qur'an and Sunnah Society - which is," he says, "the first Salafee organisation," he said, "the only and first Salafee organisation in North America, he says about them - this individual told Shaikh Rabee', that QSS is Surooree - ran by Suroorees. And he says this about QSS and QSS was Salafee before this man even became Muslim." He said, "But all they need is to wait and Allaah, tabaaraka wa ta'aalaa, will expose them - that Allaah will expose them." So you see that they (the haddad) believe in lying about their salafee brother to the ulema in order to get a fatwa that they wish against him Another proof for this claim is the same as the first in the issue where one of them have retracted. This happaned in CHicago, and due to his hastiness in the SPUBish manhaj, he realized the error of his way. In it he wrote Quote: We also were given advices by the people of knowledge and brothers in America to abandon the masjid due to information we gave them that was either based on misunderstandings, unverified narrations, and affairs that did not apply to the masjid anymore. 3. Referring to the small ones (minor) scholars rather than the major scholars. This has been a plague for years and that is that the average laymen will take their leaders, those who are du’aat, as people who can be relied upon and that they have major tazkiyyah (praise) from the scholars for them to teach the religion. The question is where is their tazkiyyah? When each of their leaders tells the people that another person (who is to be a leader as well) has ijaazah (permission to teach) from the ulema then it is accepted by the people with no daleel. Daleel in of itself is not when someone says “yeah Shaykh so and so said that he’s good” or “he was Shaykh so and so’s top student” rather daleel (proof) is not only the name who said it, but where the reference is at. On top of this these people who were infected with haddadiyyah also made the people to refer to the small ones from amongst the scholars as well instead of the major scholars. So these minor scholars (in no way of defaming their status) were amongst the major ones for them and they made the people to believe that their statement is to be accepted with no question or say in the matter. here arethe words of the Alamaah Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee in his book "Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah" (pg. 34-39) which was produced by al-Ibaanah.com he says Quote: The scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever). 4. Applying general rulings specifically upon individuals This topic is part of the core of the fitnah of the haddad among the SPUBers. I will bring a case where this has happened by reference. These people have taken general rulings of scholars and specifically applied them on the people they criticize. Here is one example. Abu Usaamah wrote to Dawood Adeeb Quote: Daud, for some time now, ppl have been contacting me with some of the 'wild' and 'off the wall' statements that have been recorded in your lectures over the years. Statements that if studied closely and contemplated upon, are clearly GREATER IN SEVERITY than what you have accused others of making and as such, you've unjustly I wonder what the outcome would have been had someone asked Sheikh Faalih Al-Harbi (gal) about some of your statements before giving you the chance to make your recantation? What would he have said if he was asked the GENERAL question, "Sheikh, what's your opinion about the DAA'EE who said, "I wish I could die upon what Sayyid Qutb died upon"? Or the DEE'EE who said, "SHEIKH-UL-ISLAM, Muhammad ibn Abdul-Wahhab (ra) was Salifi in his Aqeeda AND NOT SALIFI IN HIS MINHAJ"? (Allah-ul-Musta'aan) 5. taking statements of people and scholars out of context for example. When it is said 'well I disagree with the shaykh on that matter" it is replied by them "you a hizbi, you a hizbi, you revile the scholarS" 6. Their bida concept of “whoever does not say he’s an innovator then he is an innovator” A statement by our father Alaamah Abdul-Muhsin al-Abbad in which he has stated the following may allah preserve him Quote: It is not permissible to test another student of knowledge that he must have a stance against the refuter or refuted such that if he conforms he is safe but if he does not, he is declared an innovator and boycotted. It is not for anyone to attribute to Ahlus-Sunnah the likes of this anarchic behaviour in passing verdicts of innovation and boycotting. Neither is for anyone to describe whoever does not traverse this anarchic path that he is someone who is watering down (mumayyi') the methodology of the Salaf. How truthfully this Imaam has spoken and you will notice that those who have integrated this behavior into their manhaj in dealing with the people then he says or describes it as “an anarchic behavior”. Subhanallah, indeed it is truly as he described it. Again this Imaam has stated the following. Quote: “And close to the bid’ah of testing the people by personalities and his statement Quote: “From that also is the occurrence of warning from attending the lessons of an individual because he does not speak about so-and-so (fulaan al-fulaanee) or such-and-such group (al-jamaa’at al-fulaaniyyah).” 7. Forcing people to take positions that they have a right to not take Here is a quote from Shaykhul-Islaam Ibnu-Taymiyyah where he said in Majmua al-Fatwa “It is necessary to know that the various groups that are attributed to those who are followed with regards the foundations of the religion and Kalam are of varying levels: some of them have opposed the Sunnah in great foundations and others who have opposed the Sunnah in some of the more finer issues. Those, amongst these groups, who refuted other members of these groups who were farther from the Sunnah than he is to be praised for the falsehood he refuted and the truth he spoke. However it is also possible that he left the balanced path in his refutation in that he rejected some truth and spoke some falsehood: he could have refuted a major innovation with an innovation that is lesser than it, or refuted falsehood with falsehood lesser than it - and this is the case with the majority of Ahlu-l-Kalam who are attributed to the Sunnah and the Jama'ah. The likes of these people, if they do not make what they have innovated to be something that splits the Jama'ah of the Muslims such that they based their allegiance and enmity upon it, then it is to be considered an error. Allah, Glorious is He, will forgive the errors of the believers in such cases. (note: now check this out) Many of the Salaf of this nation and its Imams fell into the likes of this through taking to stances, through ijtihad, that opposed what is established in the Book and Sunnah. But their stances in these issues were different from those (haddad fit this description) who based allegiance and enmity on these issues and split the Jama'ah of the Muslims: declaring disbelievers and sinners all those who differed with them, and allowing the spilling of their blood in issues that were just opinion and ijtihad! Such people are the people of splitting.' 8. making the statements of their scholars as hujjah. What I mean by their scholars is Shaykh Rabee, Shaykh Ubayd, and Shaykh Ahmad. Although they take other scholars they really perform a type of taqleed in regards to these particular scholars hafidhahumullah in these matters of jarh. Their proof is that Shaykh Rabee is one who specializes in this field. What they fail to realize is that many including Abdul-Muhsin al-Abbadd have also specialized in this field of science. So when these particular mashaykh have a statement in regards to this issue then that statement is proof like the texts of the quraan and the sunnah as if it was a hujjah. Again this is known by many as I myself have experienced this mentality first hand with these individuals. This also includes the statements of their scholars that they make taqleed of in matters of ijtihaad. Example of this is when a scholar performs a jarh that may be detailed or not, and this is the matter of the scholar performing ijtihaad based off his knowledge and understanding of the Naql (texts). So they are decieved by the shaytaan with the saying “look at the proofs that the shaykh brings” and making the proofs that the shaykh has as the hujjah not realizing that the jarh itself is an ijtihaad. Truly the salaf of this nation were careful in this matter and did not sway from one statement of a scholar to the next on this issue, rather they would look into it and if indeed the person in question errorred then the hukm of this person would be established as in the case of those who deviated like Jahm bin Safwaan and others. For further elaboration on this, then the irony of this scenario is that the actual proofs, in reality, is never looked into, never looked into, at all. This is because the mindset of these people is “oh Shaykh Rabee said it, then it is the haq” and this is what they use to justify the positions they take in these vital issues. The proof is that if any one of them were to be asked why is Abu Hasan al-M’arabi criticized or why is Usaamah al-Qoosee criticized, then exactly the way the shaytaan leaves their allies when the haq is brought with no way to combat it, then in the same way they are left muflis and with no way to answer, and they make up the excuse that “we shouldn’t look into the deviance of an individual” 9. Making friends and boycotting based off the statements of scholars instead of the texts. Shaykhul-Islaam Ibn Taymiyyah has stated “It is not for anyone of this nation to appoint a person to whose way one is called to, and upon which allegiance and enmity is based - except for the Prophet, peace and blessings be upon him - neither is it permissible to assign their speech and words as something that one bases allegiance and enmity upon - except for the words of Allah and His Messenger and what this nation has unanimously agreed upon - indeed such practice is from the actions of the People of Innovation who set up a particular person or speech through which they divide the nation; basing their allegiance and enmity upon that speech or attribution.' When the scholars speak then this is not a light matter and therefore we take it into consideration and if we see it best then we take their statements. The problem of the matter lies in the manner they go about it. The manner they go about it is “If you don’t take the shaykh’s statement then you are hizbi” especially if there is ikhtilaaf in that very same issue. Ibnul-Qayyim al-Jawziyyah rahimahullah said 'Knowing the excellence of the Imams of Islam, their rights, and rankings; and knowing that their excellence, knowledge, and sincerity to Allah and His Messenger does not necessitate that everything they say be accepted. What judgments they passed, the truth of which was hidden to them, such that they spoke based upon their knowledge but said that which opposed the truth, does not necessitate that all of their opinions be discarded, or that they be demeaned or abused. These are two extremes that are far from the balanced path, for that lies between the two: we do not declare him to be a sinner and neither do we declare him to be free from error.. Whoever has knowledge of the Shari'ah and reality will know with certainty that a great man, who has a righteous place and effect in Islam, could slip and err, but he be excused for this, even rewarded for his ijtihad. In this case it is not permissible to follow the error nor to invalidate his ranking, being an Imam, and the status he holds in the hearts of the Muslims.' Unfortunately, the haddad have slipped into both extremes knowingly, and that is that they disparaige the scholar for attending or giving lessons to the conferences of ahlul-bid’a or those who they claim as that, and also do not consider the ones they agree with in error in the issues of jarh. So they did not fall into one of the two extremes as Ibnul-Qayyim rahimahullah well put it, they fell into both of which this Imaam has described. 10. Sowing dissension between scholars and students of knowledge 11. they revolve their religion on jarh and t’adeel instead of tawheed and aqeeda it is no wonder Musa Richardson posted on his salafitalk forum after commenting ad replying to someone the importance of knowing thedeviance of people as he was hoodwinked to warith deenism as saying "knowldge of knowing who people are is more important than tawheed" here is what Alamaah Ahmad bin Yahya an-Najmee says about people like him Question: Some of the young students of knowledge busy themselves with (kalaam) speaking against the Hizbees (partisans), spending a large part of their time involved in that. As a result, they squander (their time for) seeking knowledge, which is that which will benefit them in front of their Lord – and which will clarify to them the filthy from the pure – in order to know the errors of the Hizbees. In fact, their yearning has not become anything but: “What is your opinion on this person” and “What is your opinion on that person?” Most of their gatherings have come to be this condition, such that they throw accusations on people at random. So what is your advice to these youth? Incite them to give importance to the religious knowledge, which will protect them from the innovations. Answer: The reality is that exaggerating in these matters, which take the student of knowledge from the realm of truth into argumentation, and wasting time in speech that does not produce a beneficial result, but rather, (which makes) the person moves around in empty gatherings, this is not proper Rather, it is an obligation on the student of knowledge to preoccupy his time in obeying Allaah, researching knowledge and attending the gatherings (of knowledge). But there is nothing wrong in one hearing them being warned about or in hearing their characteristics being exposed, so that he may beware of them. But as for us making all of our time for the speech (kalaam) against them, and not preoccupying ourselves with seeking knowledge, which will benefit us, then no doubt this is a big error and a great mistake. [Al-Fataawaa Al-Jaliyyah: 27-28] 12. Believing in lying about those who are charged with being out of Salafiyyah. This proof comes from one who has witnessed and experienced the haddadeness of the haddad Abu Usaamah. He said Quote: “We also find that people may recant what they have said from statements that were incorrect, only to have those same statements brought back again and used as proofs of his faulty minhaj! This has happened to me recently. A statement I made over three years ago, about the Saudi Arabian government, which was incorrect. That statement was publicly recanted, and now the same people who posted the recantation, have re-posted the original faulty statement, to prove I have Khawaarij/Takfeeri tendencies!” Also the statement of Shaykh Saleem shall suffice for dileel for this claim. It was stated by him the following in partial narration of a longer lecture “Yet some people have went overseas and lied and have went to Shaikh Rabee' and said that they help Aboo Muslimah, that they support Aboo Muslimah, that they try to cover up for Aboo Muslimah, and that they consider him a Salafee. And this same individual says about QSS - the Qur'an and Sunnah Society - which is," he says, "the first Salafee organisation," he said, "the only and first Salafee organisation in North America, he says about them - this individual told Shaikh Rabee', that QSS is Surooree - ran by Suroorees. And he says this about QSS and QSS was Salafee before this man even became Muslim." He said, "But all they need is to wait and Allaah, tabaaraka wa ta'aalaa, will expose them - that Allaah will expose them." 13. believing that being gentle and having rifq with the people of the sunnah means tamyee and those people are muymay’ee here is merely one example of the multitude of facts that have occured here in the west There was a particular masjid in which a student of Shaykh Uthaymeen has come to. This individual’s name was Abdu-Nur. So another masjid on the minbar refuted this particular individual and blasted him to another galaxy. The reason for this is because Shaykh Muqbil refuted an individual by the name of Abdu-Nur before he passed away raheemahullah so they believed that this was the same man. So one of the salafee brothers investigated the issue at hand and spoke with a former student of the Shaykh Muqbil raheemahullah who was the scribe for that particular refutation of Shaykh Muqbil on the individual Abdu-Nur. So it turned out that this individual was the wrong person since the one that the Shaykh had refuted was 80 years old and the one at this masjid was in his late twenties. So naturally when any person who is upon the sunnah would realize that the other masjid made a mistake then they would advise them. So this salafee brother sent an e-mail to the masjid which was suppose to be private. This brother did not know that other people subscribed to the e group could see this. So an individual who was not only infected with haddadiyyah, but drowned in it, replied to this brother that he was khaawarij and that he was mumay’ee ( person with tamyee) just because this brother saw the wrong that took place and wished to rectify the situation. The other haddadee’s reason was because he was defending ahlu-bida and therefore a mumay’ee. 14. misunderstanding the meaning of “the man is on the religion of his friends. I use Shaykh Rabee himself who is advising his own students (spubers) The general, common-folk are not to be boycotted in totality, but they are to be mixed with and advised and taught (for those who are capable, since amongst the conditions of da'wah is knowledge and understanding), using hikmah and ilm, for if it were not for this Salafiyyah would not spread. The general, common folk who are upon some of the innovations and who are the followers of an Innovator, like some of the Soofees, or the ignorant Raafidah, or some of those who might be affiliated with the Jamaa'aat upon ignorance, then many of them desire nothing but goodness and they seek Paradise, so they should not be boycotted and left completely, they have been deceived by those whom they follow, but they themselves do not know any better. So boycotting should not be made general and absolute in this way amongst all the people in general, a form of cutting onseself off completely, this is a mistake, otherwise many people will miss out in arriving at the truth and entering into Salafiyyah. Thus da'wah efforts should be made and increased to invite and call these people with knowledge and wisdom and patience again he says Quote: al-Qawl ul-Badee’ lil-‘Allaamati Rabee’ fee Mas’alat il-Hajri wat-Tabdee’ The Marvelous Statement by the ‘Allaamah Rabee’ regarding the Issue of Hajr and Tabdee’ From a tape recorded during Ramadaan of the year 1423 of the Hijrah with the Shaikh: Rabee’ al-Madkhalee... Question: Do the followers of the mubtadi’... do they join him with regards to hajr? So the Shaikh, may Allah preserve and protect him, replied: The one who is misled from them, he is taught, O brothers. Do not be hasty. Teach them and make clear to them, because many of them desire the good – even the Soofiyyah. By Allaah, if there were a (strong) Salafee drive, you would see them entering into Salafiyyah in groups and individually. So the principle with you should not only be hajr... hajr... hajr... hajr... the basis is hajr! The basis should be the guidance of the people, entering the people into the good. The matter of hajr might be understood mistakenly. If you make hajr of the people, all of them, who will enter into the Sunnah? This hajr, O its brothers, it was during the days of Imaam Ahmad... the dunyaa was filled with Salafiyyah. And if Imaam Ahmad said, “Fulaan is a mubtadi’,” he fell. As for now, you have Salafiyyah... it is like the white hair on a black bull. The basis with you should be the guidance of the people, saving them from the falsehood. Be gentle with the people, call them and bring them close... the masses of the Salafiyyeen will grow inshaa’allaah, and you will gather many of the people. On the other hand, you are muntafikh (blown up, puffed up, inflated) and in this manner. And all the people are misguided. You do not advise, and there is nothing, no explanation... (This is) a mistake. This, its meaning is closing the doors of good in the faces of people. So with you, it should not be only rebuke... rebuke... Hajr, when he said, “make hajr,” it is possible that a innovating person will return, he is forced to return. He sees the dunyaa – all of it – in front of him are Salafiyyeen, so he is forced to return... As for now, he turns like that, he does not see salafiyyeen... he goes with the people. So then take heed of these things. The principle with you should be – the basis – it is the guidance of people, entering them into the Sunnah and saving them from misguidance. This should be the principle with you. And be patient, be tolerant and like this and like that. A note should be made here. And that is that this paragraph above, when it was implemented by those of ahlu-sunnah, then these haddad among the SPUBers have accused them of tamyee, of being lax and soft, and so they warned from them, practiced hajr from them, fought them, refuted them, and this definitely is the pinnacle attribute of the haddadee methodology. .. Afterwards, the last of the remedies is cauterization. As for it being from the first time, this is a mistake, baarakallaahu feekum! So let the principle with you, it should be saving the people. And by Allaah, many of the people have good in them, they desire good. They go to the masaajid, what do they seek? They desire Jannah O brothers, they desire good... However, the methods... your methods need to be wise, by Allaah, the wise, merciful ways. The one who feels that you are being haughty towards him, when he feels that you are haughty towards him, he will not enter with you. He will not want the truth from you. However, if you humble yourself to him, lower your wing, be gentle with him, invite him with wisdom, inshaa’allaah, many of the people will enter. India, all of it, used to be (filled with) people of superstition, grave worshippers, and Ahl ul-Hadeeth came with knowledge and wisdom. They gathered millions with their wisdom and their knowledge. Three... (or) four of the major students of Shaikh Nadheer Hasan, they turned India upside-down, with their wisdom and their knowledge. One of them, Allaah tested him. A mubtadi’ came and beat him with a pickax until he was finished and dead in his eyes. They came and took this criminal and threw him in prison. The moment when he woke up from his unconsciousness he said, “This is the one who beat me… where did he go?” They said, “They threw him in prison.” He said, “No, he should not be imprisoned. He is free, I forgive him.” They said, “It is done, they imprisoned him.” They refused to release him… He (the one who was beat) would spend on the children of the criminal… when he (the criminal) came out of the prison, he entered into Salafiyyah, (he was) from the major criminals! There was a person whose name was Abul-Mahjoob in Sudan. He was the first to spread Salafiyyah in Sudan. They used to beat him and constrain him by his feet and throw him outside of the masjid. The moment he got up, he would grin and he would not harbour any feelings of hatred for anyone, nor would he take revenge... not anything. he would grin and smile. And many people from his mashaa’ikh entered into the Da’wat us-Salafiyyah! The attestation is I do not seek for you to reach this level. However, I seek for you to have something, O brothers, of wisdom, gentleness, patience and good intent. And if the intent is the guidance of the people, may Allaah bless you, by Allaah with wise character and gentleness, the people will accepted your da’wah... and if you did not have but roughness and harshness, “and if you had been severe and harsh-hearted, they would have broken away from about you” [Aali ‘Imraan (3):159]... This is the Messenger of Allaah, ‘alaihis-Salaatu was-Salaam. Allaah said this to him! O brothers, may Allaah bless you, some of our brothers have this excessive harshness that expels (people) from Salafiyyah, it does not enter (them into it). It expels (people), it chases (them) away from Salafiyyah, it does not enter anyone (into it). This is found now... So these people who chase others away... it is upon them to repent to Allaah, ‘azza wa jall, to improve their character and to be guides to Allaah, ‘azza wa jall, may Allaah bless you, and these manners are obligatory upon you. The principle with you should not be hajr... hajr... hajr... hajr and that’s it. Hajr is legislated however, (only) when it benefits. (If) you were in the lifetime of (Imaam) Ahmad, make hajr. However, whose lifetime are you in? So gentleness and patience is necessary... may Allaah bless you, and bring the people close to good and entering them into it!!! 15. Their focusing against the people of the sunnah and fighting them rather than the true people of hizbiyyah and dhalalah Abu Hatim bin Hibban al-Busti, Rawdatu-l-'Uqala said, Quote: 'It is obligatory upon the intelligent to adhere firmly to safety by leaving spying and hunting for the faults of people, and busying himself with correcting his own faults. Whoever is busied by his own faults away from hunting for the faults of others will bring relief to his body and will not exhaust and trouble his heart. This is because each time a person finds a fault in himself, it will be easier for him to bear the same fault he sees in his Muslim brother. However the one who busies himself with hunting for the faults of people rather than his own will find his heart becoming blind, and his body becoming weary, for he will find the excuse to ignore his own defects. Spying is one of the branches of hypocrisy just as having good opinion is one of the branches of faith. The intelligent person makes good his opinion of his brothers and reminds himself of his own problems and afflictions. The ignoramus thinks ill of his brothers and does not think of his own crimes and problems.' Shaykh Saleem al-Hilaalee says , "The hizbees know now that they have been exposed. The hizbees know now that they are being shown. So now they enter amongst us and want us to busy ourselves with one another - want us to busy ourselves with one another. Ahl us-Sunnah wal-Jamaa'ah, those upon the Salafee way must put their hands together - must put their hands together." And he said, "Rather than be busy with one another we should be calling and responding to the Hizbees, responding to the Soofees, responding to the Ashaa'irah, responding to all of these people of Ahl ul-Bid'ah. But rather instead we have a tendancy to find fault with one another - to find fault with one another And also He said, "You'd find some of them talking about Salafees and then being silent about the worst of Ahl ul-Bid'ah, the worst of those who are upon falsehood, the worst of those upon the wrong way." 16. focusing on the faults of ahlu-sunnah and making a mountain out of it. Here is the manhaj of the salaf in their great emaan in the issue at hand “Sufyan bin Husayn said, 'I mentioned a person in a bad way in the presence of Iyas bin Mu'awiyah and he looked at my face and said, "Have you fought the people of Sind, the people of Hind, or the Turks?" I replied, "No." He said, "[The kuffar] of Sind, Hind and the Turks are safe from you but your own Muslim brother is not!" So I never repeated what I said again.' Recorded in ibn Kathir, al-Bidayah wa-n-Nihayah” here is what Alamaah Imaam Muhammad bin Ibrahim Al-hamdhas to say Quote: And also contrary to those who acknowledge the rights of scholars, however, they haven't treated them as human beings with the ability of making mistakes, or that they are subject to forgetfulness. So, they treat the scholars as people who are not supposed to commit an error. Therefore, when they see any scholar falling into a mistake, they make a huge issue out of it, advertise it; they do not hesitate to degrade him and make people hate him. This group has formulated two opposing things and their excessiveness has led them to extremism (in the opposite direstion). First, they give them honor, and give the impression that they never commit a mistake. Then when they do make a mistake it is used as a tool to defame them and they start advertising it. They should not put this blame on the heads of scholars, as they were the ones who incorrectly raised the scholars to that position of infallibility in the first place. 18. When a person makes tawbah then they are still refuted by the claim “he is not sincere” which means they know his own intentions Abu Uwais on Abu Usaamah is a classic example of such a pristine SPUBS primer on manhaj 19. Revilement of the Scholars (the classical old haddadee way) here is a list of the ulema who's flesh was not sparred by the flesh eating haddadees at SPUBS and Troid Alamaah Bakr ibn Abdullah Abu Zayd (calling him a qutubi) Alamaah aAbdullah al-Ghudayaan (saying he is a takfeeri) Alaamah Abdullah Ibn Jibreen (saying he's a qutubi, also one of their laymen called him a mubtadi) Alaamah Abdul-Muhsin al-Abbadd (saying he does not know the affairs like his student Rabee does. Shaykh Abdul-Maalik ar-Ramadanee Shaykh Ali Hasan al-Halabee Shaykh Saleem al-Hilaalee Shaykh Abul-Hasan al-M'arabi Shaykh Maghrawee Alamaah Ihsan Ilaahi Dhaheer Shaykh Muhamamd Musa Nasr Shaykh Mashoor Hasan Salman Shaykh Usaamah al-Qoosee Shaykh Abu Ishaaq al-Huwainee Shaykh Khaalid al-Anbaree nearly the entirety of Ahlul-Hadeeth of India most of which are among the muhaditheen who taught the likes of Shaykh Rabee, Ahmad an-Najmee, Muhamamd al-Amaan al-Jamee, Muqbil, al-Albanee, Ubayd, Faalih, and a bucnh of other saudi scholars. this does not include the salafi du'aat they unjustly gave a ruling on either by themselves or by misrepresentation oand or lies to the scholars who they wished to get a fatwa like abu usamah, jibali, abu muslima, yahya ibraheem, bill philips, and they almost tried to get Zaahid Rasheed (whoruns the baseerah) off the dawah as well as Fareed Abdullah of California whom Muqbil called an alim. 20. Lack of Aql in Deen this is an ultimate primer of what keeps the SPUBer Hadadee manhaj ongoing. jahala 21. Falsely Deciphering and making a unified Usool of Jarh wa t'adeel and their complete incompetence and ignroance regarding the feild most of the scholars keep away from commoner laymen and half way students like them 22. Their methodology of Double standards everyone here who knows their baatil manhaj knows what happaned when they were exposed on ahya to the world at large regarding a particular post where they were leaked before the public regarding their hizbiyyah. there is no need to mention that here, but it include the emails of all those people 23. Taqleed a SPUBER primer in manhaj So you see, they are quite united in their usool with that of Mahmood al-Haddad and infact they expounded on their deviations to many other areas explaiend above, places where the original haddadees did not go. Thus it is necessary by default of knowledge of the deen that when one refers to the original haddadees and the fatawaa that were applied tot hem, it as well must apply to the salafipublications crrew, salafitalk, troid, and muqalid loyalist, for they all are united upon ghuloo in jarh wa t'aeel, they ll are united on making salafiyyah or purgin it from people who have even one fault in manhaj, they are all united on the asl that of revilement aof the present day scholars. The only difference between the old haddadees and the neo-haddadees is that the neo-haddadees do not revile the past scholars like an-nawawee and Ibn hajr. other than that, they still employ the same destructive exclusivists khariji manhaj of tabd'ee and viewing the sunni/salafi manhaj as that of tamy'ee. subhanakallah wa bi hamdik, ash-hadu anla ilaha ila anta, astaghfirooka wa 'atubu elaika asalamu alaikum

01-03-2010, 10:40 AM	#26
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Shaykh Khalid ar-Raddadee on the Ghuloo of SPUBS marketed by Dawud Adib This is in now way attaking our brother Dawud Adib because I know personally his whole manner changed for the correct fahm of salafiyyah and turned towards beneficial knowledge. However this post is to highlight the deviation of ghuloo that was inherent in the SP dawah that you are in denial of *Shaykh: Khaalid Ar Radaadee* Question: O Noble Shaykh, we co-operate with a Da’eeyah (caller [to Islaam]) by the name of Dawood Adeeb, However it has reached us that some of the Mashaayikh have had gatherings warning against him, and we understand that you may be from amongst those who are warning against him. Therefore we desire to ascertain the truth of this matter and to know what our relationship should be with this Da’eeyah; Dawood Adeeb. Answer: What we know about the brother Dawood, is that he is involved in giving Da’wah to Salafeeyah and to the Manhaj of the Salaf as well as being intent on being upon it. We never gathered to warn against him specifically; rather the issue had something to do with Salafi Publications in Britain.Salafi Publications fell into some issues that were brought up against them. There were some Manhaj points brought up against them that included Ghuloo (extremism), putting themselves forward to teaching as well as being hasty in some issues in which they were given advice in regards. Included in this advice, is [a narration] that reached us in which Dawood Adeeb showed Ghuloo towards Salafi Publications; that they have with them a stamp of approval upon everybody whom they issue a ruling upon, whether it be a recommendation or dispraise. This is blameworthy Ghuloo, so [we spoke about him] from this perspective, as it relates to the brother Dawood. And he has come to us now and we found that he was very accommodating and receiving to advice as well as being co-operative, and he promised that he is going to make a Bayaan (clarification) that he was mistaken in this issue and that he is going to make Taubah from it and proclaim all of this publicly. This is what we hope for, and [we see] that he is intent on accomplishing this with the permission of Allaah Ta’aalah. This is what should be done by every Salaafee; that if a mistake/fault is made clear to him, he retracts from it. So what happened is just as I have said; Dawood was not spoken about specifically, rather it was an advice directed to Salafi Publications and those who are in charge of it, which consisted of some of the issues that they fell into from Ghuloo, being hasty in some issues, and also what relates to putting oneself forward to teaching and giving Fatwaa by those who are neither qualified to do so nor have the ability to engage in this affair (giving Fataawa and teaching). And so we had given them advice, and they promised us that they would write something to show that they have retracted from a lot of these issues, and we are still waiting for them to proclaim publicly their retraction as well as their Taubah from some issues and errors that they fell into. . Audio Tape: 10/4/2005 Originally Translated by: Abu Muhammad al Maghribee Revised by: Abu ‘AbdulWaahid, Nadir Ahmad - (the initial translation was done live and has now been revised for further accuracy)

01-03-2010, 10:47 AM	#27
Ibn Ilyas Miserable Slave Join Date: Sep 2009 Posts: 104 Gender: Way of life: Muslim Thanks: 31 Thanked 17 Times in 15 Posts	Re: The Reality of Madkhalism: From Those who Invented an Imaginary Madhaab to Those who Made Taqlee Jazakallahu khayran akhee al-boriqee I was hoping for your post as I myself have to deal with a lot of this, as soon as I mention Green Lane masjid, people start giving me all sorts of "advices". Insha'allah I am going to have to show this to my cousin. Wallahi al-boriqee I love you for the sake of Allah May Allah reward you

01-03-2010, 11:09 AM	#29
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Shaykh Rabee Blast SPUBS Manhaj (The Shaykh mentioned the Hadeeth of the Prophet (صلىاللهعليهوسلم)) : “Indeed Allaah is Gentle and loves gentleness in all affairs.” (Then continued by saying): “As for the Mutashaddidoon, (those who are harsh and severe), then it is possible that they are deprived of these qualities ,or some of them, and because of this we find problems arising and resulting from Shiddah (harshness and severity) such as the problems of: -Ghuloo (extremism), -Al Khurooj (revolting against the Muslim rulers). -At Takfeer (declaring Muslims to be disbelievers). -At Tabdee’ (declaring Muslims to be innovators in the religion) without any evidences. ِ Also, manifesting opposition to the ‘Ulemaa, no! Rather, making attacks and vile remarks against them thereby striving to ‘bring them down’, as has happened before and is happening right now in the lands of the Muslims, and this is an affair as clear as daylight! 4) Fourthly, yes Ahlul Bid’ah describe Ahlus Sunnah with Shiddah in order to scare and chase away the people from the truth. Nevertheless, even with this being the case, there have been from amongst the ‘Ulemaa, those who have been described with Shiddah, and the ones who described them as such were from Ahlus Sunnah and not from Ahlul Bid’ah. However, they were small in number in comparision to the thousands of scholars from the Imaams of Hadeeth and Fiqh, those who have been described with equity, moderation, being well-balanced, and having gentleness, thereby following the way of the following the way of the Prophet (صلىاللهعليهوسلم) as he was full of mercy and gentleness, the one (صلىاللهعليهوسلم) who said: “Indeed Allaah is Gentle and loves gentleness, and gives for gentleness that which He does not give for harshness nor anything else.” And also the saying of the Prophet (صلىاللهعليهوسلم) in the hadeeth of Aa‘ishah (رضياللهعنها) : “Indeed, gentleness is not used in anything except that it beautifies it, and is never removed from anything except that it spoils it.” Except that the Shiddah of the likes of those scholars was not the type of Shiddah that the ‘foolish ignorant ones’ imagine it to be, as those scholars were considered to be ‘Ulemaa who possessed intelligence, those who were adorned with a high and an impeccable standard of character and moral conduct who used the Shiddah in it’s correct and appropriate place! Also, that the Shiddah that they used was not used as a foundation nor a fundamental basis upon which their lives and Da’wah were built upon, nor was their Shiddah directed towards nor used upon Ahlus Sunnah, unlike what some of the ‘suspicious immature ones’ are doing today!…” (Then Shaykh Rabee’ proceeded by mentioning some of the recent ‘Ulemaa who possessed those fine qualities that have previously been mentioned, such as Shaykh Ibn Baaz, Shaykh ‘Abdullaah Al Qar‘aawee, and Shaykh Haafidh Al Hakamee, -may Allaah have mercy upon them all. Then the Shaykh concluded this article by saying): “…Indeed the Shiddah that has arisen nowadays is not at all from As Salafiyyah in any shape, form nor fashion whatsoever! And the proof for this is that it has now become an arrow aimed towards the throats of those who call to the Sunnah with truth. And those who have this Shiddah exhert their efforts in bringing ‘the downfall’ of those callers and in preventing them from the ‘Field of Da’wah’ by claiming that they are ‘Mumayyi‘oon,’ (those who take a lenient stance in implementing some of the fundamental Usool of the Salaf), and it is a ‘False, Oppressive and a Satanic proof!’ Whereby they have become the greatest helpers and assistants to the ‘Enemies of the Sunnah’, it’s people, and As Salafiyyah and it’s people! So be careful and beware of the ‘tricks, plots and schemes’ that the ‘Enemies of the Sunnah’ use, especially in these times!” Taken from www.rabee.net Translated by: Abul Qayyim Ismaa‘eel ibn Yusuf.

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