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  1. #1

    Al-Jarh Wa At-Tadeel: Clarifying The Public Errors Of Our Brother Muhammad Muneer Mufti

    In the name of Allah, Ar-Rahman, Ar-Raheem.

    Muhammad Muneer said:

    When was it from the way of the Ulamaa and the way of the Salaf to sit in front of the layman and talk about Jarh Wa Ta'deel. Bring me one example...

    When does Al-Jarh Wa-Ta'deel apply to the layman Muslim, the nine to five Muslim. The man who walks out of the Masjid; he is going to go to work and he listens to the radio at work and there is Kuffaar women around him at work. Is that going to benefit his heart as a Muslim? Is that going to allow him to go the rest of the day making Dhikr of Allah, seeking Rizq for his family? Is that going to help him? I am asking you will that help him?

    [The audience says, "Laa (No)".

    Is that something that he can take home to his wife and his children; I learned from the lecture at the Masjid. Billahi Alayka, will that help him? No! Rather as we see in our communities that we busy ourselves with Qeel Wa Qaala, this person and this Shaykh and this student, back and forth. Ask them about Wudoo, ask them Salaat, ask them Zakaah, ask them about seerah. I don't know what year the battle of Uhud was in. I don't know. I don't know what year the battle of Badr was in but he can tell you about every issue of detailed criticism and Ikhtilaaf amongst the Ulamaa.
    It is a shame that this brother has chosen to walk upon this path, so early on in his life, of those who discredit the Salafi communities. Here he is delivering a whole lecture on Al-Jarh Wa At-Ta'deel and then turns around and criticizes others for exactly the same thing.

    "Do you command others with piety and forget about your own selves..."

    Now look at the words of the Imam of Al-Jarh Wa At-Ta'deel in this era, Shaykh Rabee' Ibn Haadee Al-Madkhalee and compare it to the words of our brother. It is amazing how the position of the person being described in the question resembles that of Muhammad Muneer

    What do you say concerning an individual who advises others to abstain from listening to refutations, and when he was asked about the reason for him adopting this stance he said, "The person who asked me about this was a common person and he is unable to recite the Quran properly". What is your comments upon this, may Allah bless you?
    If he is a layman then he is to be taught the Islamic creed and to be warned from the people of innovations. The majority of the common people these days have become supporters of the people of innovation. So it is necessary to warn them against them (i.e. the people of innovation)

    Say to him, "So and so is upon such and such innovations and you listening to him will harm you”. This is so that they will not read (his works), listen to his tapes and that he is cautious about his speech. Meaning that this layman needs someone to warn him and he is to be reminded of the principle:

    “This knowledge is religion so look at whom you take your religion from.”

    During these times the common people are targeted by the people of innovation and will say to you, “do not let them read the books of refutations. No. No.”

    This (approach) will expose them to ruin.

    Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)
    Alhamdu lillah in the Salafi communities all over the world we find lessons on 'Aqeedah, Fiqh, Tafseer, Akhlaaq and more. So we call on Muhammad Muneer to provide the names of those who speak about Jarh Wa Ta'deel in every lecture and evidence to support his claim. Otherwise this is a lie that you have invented and hurled at your brothers, may Allah pardon you and allow you to retract it.

    It is clear from the words of Shaykh Rabee' that the common people need to be warned against the people of innovation sometimes by their description and sometimes by their names. So is this not Al-Jarh Wa At-Ta'deel Ya Muhammad!

    Shaykh Rabee' (May Allah preserve him) was asked:

    Is it permissible for us as students of knowledge to be silent about the innovators, and to cultivate the youth and the students upon the way of the Salaf without mentioning the names of the innovators?
    By Allah, the innovators are to be mentioned by their traits and by their names if there is a need for this. If so and so has put himself forward for leadership and leading this nation and the youth and he is leading them towards falsehood, then he is to be mentioned by his name. If there is a need then he is to be mentioned by his name and it is necessary to mention him by his name.

    As it relates to this, one of the Salafis in Egypt used to teach and he would just mention general (descriptions without specifying names) and the people did not comprehend these generalities.

    After this he began to explicitly mention the names of the groups and individuals and they said (i.e. those who attended the lessons), “O Shaykh, why did you not teach us like this in the beginning?” He responded by saying, “I delivered to you many lessons and I would say this and I would say that (i.e. general descriptions without names).”

    They said, “By Allah, we did not understand.”

    Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)
    Alhamdu lillah the brother Rasheed Barbee has also translated some of the words of the scholars that annihilates this shubhah:

    Do not address the issues of Al-Jarh Wa At-Ta'deel in front of the layman. Here is a refutation of this statement in Arabic:

    Is the science of Al-Jarh Wa At-Ta’deel dead?

    The Imam Ibn Uthaymeen responds to this doubt:

    “I fear that this is a statement of truth by which falsehood is intended. Al-Jarh wal-Ta'deel has not died and nor has it been buried, and nor has it become ill, and all praise is due to Allaah. It is established, al-Jarh wal-Ta'deel occurs with respect to witnesses with the judge, it is possible that they are disparaging a disputant and they are requested for evidence, and it also occurs in reports (riwaayah) and we have heard the recitation of our imaam [referring to the prayer they must have just prayed in which this verse was recited by the imaam], "O you who believe, when a faasiq comes to you with news, then verify it" (49:6).
    So al-Jarh wal-Ta'deel has never ceased to remain, so long as something from humanity remains, so long as something from humanity remains, then al-Jarh wal-Ta'deel remains. However, I fear that a person might say, "This person is disparaged" but he is not disparaged, and hence this fatwa is taken as a means to spread the faults of the creation.
    For this reason, I say: When there is a fault in a person, if the best interest, or need, or necessity requires for it to be explained, then there is no harm in that, there is no harm in it being explained (to the people), however it is better for it to be said, "Some people do such and such, and some people say such and such" for two reasons. The first reason is that avoids the issue of specifying (names) and the second reason is that this ruling incorporates (the person intended) and others (to whom it would also apply).
    Except that when we see a specific person by which the people have been put to trial, and he is calling to his innovation or to misguidance, then there is no escape from specifying (his person) so that the people are not put to trial by him.”
    The Muhaddith of this era, the 'Allaamah, Muhammad Naasir-ud-Deen Al-Albaanee:

    "Despite the stance that the two Shaikhs, Rabee' Ibn Haadee Al-Madkhalee and Muqbil Ibn Haadee Al-Waadi'ee, have taken in fighting against innovations and the deviant opinions and sayings, some of the youth have doubts as to if the two Shaikhs are upon the Salafee way." So the Shaikh, rahimahullaah, answered by saying:

    "Without a doubt, we praise Allaah, the Most High, for preparing for this upright Da'wah, which is based on the Qur'aan and the Sunnah according to the methodology of the Salaf As-Saalih, numerous callers throughout the various parts of the Muslim lands. They are the ones who take charge of the communal obligation (fard kifaa'ee), when there are very few who take this responsibility in the Muslim world today. So degrading and belittling these two Shaikhs (Rabee' and Muqbil), who call to the Qur'aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires... If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah's refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back."

    Then the Shaikh, rahimahullaah, said:

    "And furthermore, I want to say that what I saw from the writings of the Shaikh, Dr. Rabee', was that they were beneficial. And I do not recall seeing any error on his part (in these books) nor any deviation from the methodology, which we are in conformity with him on and he with us."

    Also, in the tape entitled "Al-Muwaazanaat: A modern-day Innovation" given by Al-Albaanee, the Shaikh added more to his praise for Shaikh Rabee'. After talking about this present-day innovation (of Muwaazanaat), the Shaikh stated:

    "And in brief, I say that the Carrier of the Flag of (the science of) Al-Jarh wat-Ta'deel today, in this present time, and rightfully so, is our brother, Dr. Rabee'. And those who refute him, do not do so with knowledge at all. And the knowledge is with him. And even though I have told him often that if he would only be softer in his manners, that would be more beneficial for the masses of people, whether they are with him or against him. But as for with respect to knowledge, then there is absolutely no grounds for criticizing him, except for that which I have mentioned just now that there is some severity in (his) manners. But as for the saying that he is not fair (in mentioning a person's good deeds, when mentioning his bad deeds), then this is a statement that carries no weight. No one says such a statement except for one of two people - either he is ignorant, so he must learn, or he is biased and following his desires. So this person, we have no recourse with regard to him, except to supplicate to Allaah to guide him to the Straight Path."

    He, rahimahullaah, also said, commenting on the conclusion of the book "Al-'Awaasim mimmaa fee Kutub Sayyid Qutb min Al-Qawaasim" (Protection against the Dangers that are found in the Books of Sayyid Qutb):

    "Everything that you have refuted Sayyid Qutb in is true and correct. From this, it will become quite clear to every Muslim, who has some sort of Islaamic education, that reads this that Sayyid Qutb was not knowledgeable about Islaam, whether about its fundamental principles (Usool) or its subsidiary issues (Furoo').8 So may Allaah reward you, O brother (Rabee') for fulfilling this obligation of clarifying and exposing his ignorance and deviation from Islaam."
    It is clear from the words of the Muhaddith of this era that Jarh Wa Ta'deel still exists today.

    Some of the scholars have mentioned that the knowledge of Al-Jarh Wa At-Ta’deel was specific to the era of the narrators [of hadeeth]. However, at this present time in the year 1420H there is no such thing called Al-Jarh Wa At-Ta’deel. What is the correct stance with regards to this?

    Shaykh Rabee’ stated:

    “…Al-Jarh Wa At-Tadeel will remain until the day of judgement. The people want to benefit from this particular scholar and you inform them that this person is a noble scholar and upon the Sunnah so you praise him, and this scholar is Raafidee, this one is a Soofee who believes in Wahdatul Wujood (This is referring to the false belief that all in existence is a single reality and that everything we see is only aspects of the essence of Allah), this one is a secularist, this one is a communist who conceals his reality with Islam. This one is this and this one is that. It is obligatory upon you to clarify this; this is an obligation. This is a form of Jihaad and it will not cease and it is not specific to narrators.”

    “Also the Salaf wrote [books] refuting the people of innovation as we have stated and they did not declare Al-Jarh Wa At-Ta’deel to be specific to the narrators alone.
    He is an innovator and is not from the people of hadeeth, [he is] Mu’tazilee, [he is] Jahmee, [he is] Murjee and so and so forth. He has no connection to any narrations but he is an innovator therefore they criticized him (Al-Jarh).

    So how can these people claim that the door of Al-Jarh is closed?”

    Fataawa Ash-Shaykh Rabee’ (1/246)

    In another place the Shaykh said:

    “…The methodology of Al-Jarh Wa At-Ta’deel will not cease until the day of judgement as long as innovations are present.”

    Fataawa Ash-Shaykh Rabee’ (1/249)
    I could quote many other Fataawa of the Imams of the Sunnah relating to this but hopefully this is sufficient for now.

    Insha Allah, the next thread will provide a summary of the proofs from the Quran and the Sunnah with the understanding of the Salaf that show the falsehood of this new Manhaj.

  2. #2
    And he asked:
    Bring me one example...
    I will give him four basic examples:

    Four: (from the Salaf)

    قيل ليوسف بن أسباط لما تكلم في رجل : ما تخاف أن تكون هذه غيبة . فقال للسائل ؟ لم يا أحمق ؟ أنا خير لهؤلاء من آبائهم وأمهاتهم ، أنا أنهي الناس أن يعلموا بما أحدثوا فتتبعهم أوزارهم ومن أطراهم كان أضر عليهم

    So here we have Yusuf bin Asbaat warning against someone, and an individual standing says don't you fear this is Ghyba? He replies and says: Why you fool? for I am more beneficial to these people than there fathers and mothers, I stop the people from knowing the innovations that these people are bringing to them, so they do not follow in sin.

    Three: (from the Sahabah)
    في صحيح مسلم عندما أتى يحيى بن معمر وعبدالرحمن الحميري حاجين أو معتمرين فقالوا لو أننا نلقى أحد من أصحاب النبي الله صلى الله عليه وسلم فنخبره ما قال هؤلاء في القدر فوفق لنا عبد الله بن عمر داخل المسجد فاكتنفته أنا وصاحبي أحدنا عن يمينه والآخر عن شماله فضننت أن صاحبي سيكل الكلام إلي فقلت يا أبا عبد الرحمن ظهر قبلنا ناس يقرءون القرآن ويتقفرون العلم وذكر من شأنهم وأنهم يزعمون أن لا قدر وأن الأمر أنف فقال ابن عمر إذا لقيت أولئك فأخبرهم أني بري منهم وأنهم برآء مني والذي يحلف به ابن عمر لو أن لأحدهم مثل أحد ذهباً فأنفقه ما قبل الله منه حيى يؤمن بالقدر ثم قال حدثني أبي عمر بن الخطاب ...حديث جبرائيل

    And here Ibn Umar is sitting in the Masjid (it was said in other narrations the Haram) and people came to him and they were from Iraq and they told him there are people back home that are talking about the Qadr and denying it, so he said tell them that I am free from them and they are free from me.
    And this was in the middle of the Masjid !!!


    عن أبي سعيد قال:بينا النبي صلى الله عليه وسلم يقسم جاء "عبدالله بن ذي الخويصرة" التميمي فقال: اعدِلْ يا رسول الله، فقال: ويلك من يعدل إذا لم أعدل؟! إلى أن قال: هم كلاب أهل النار

    And here we have the Prophet Sala Allah 'alihi w salim while dividing the wealth of Bahrain between the people (I made it in red so he can see it) and thul khuwaisera said be just ya Muhamed, you all know the full hadeath
    what did the Prophet say at the end: (They are the dog of hell) and this was to whom ???


    { يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ}

    This verse says: O you who Believe ........

    Now Imam Ashafa'i said Knowledge is to be taken from top to bottom.

    and I here did the opposite, to show you my dear brother, that which ever way you look at it, he has no clue what he is taking about.

    And about the whole Ulamaa being harsh, you must know and keep in mind that is was about the memorization and delivery of Hadeath not innovation.

    The true known reality is that the harder they were on innovators the more they would be praised by the rest of the Ulamaa

    My proof:

    قال معاوية ابن صالح الأشعري: سألت أحمد بن حنبل عن شريك، فقال: (( كان عاقلاً صدوقاً محدثاً، وكان شديداً على أهل الريب والبدع ))

    قال الإمام مالك: (( كان ابن هرمز قليل الكلام، وكان يشدّ على أهل البدع، وكان أعلم الناس بما اختلفوا فيه مــن ذلك، وكــذا كان عبد الرحمن بن القاسم))

    قال البيهقي: وكان الشافعي - رضي الله عنه - شديداً على أهل الإلحاد وأهل البدع مجاهراً ببغضهم وهجرهم

    And this ya Ikhwan is but the drizzle of the storm.
    So if he wants more we will bring him more
    One statement of proof is enough for those wanting the truth
    And a thousand proofs are not enough for those not wanting it

  3. #3

    The common people need to be warned against the groups and parties more than the students!

    Ash-Shaykh Allaamah Saalih Al-Fawzaan was asked:

    Is it obligatory upon the scholars to clarify to the youth and the common people the danger of partisanship, splitting and groups?


    Yes it is obligatory to clarify the danger of partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived.

    How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth?

    So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, “The scholars were aware of this and they remained silent.”

    Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear.

    The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth.

    Al-Ajwibah Al-Mufeedah (page 131)
    Here we have our brother, Muhammad Muneer-may Allah pardon him- saying:

    When does Al-Jarh Wa-Ta'deel apply to the layman Muslim, the nine to five Muslim. The man who walks out of the Masjid; he is going to go to work and he listens to the radio at work and there is Kuffaar women around him at work. Is that going to benefit his heart as a Muslim? Is that going to allow him to go the rest of the day making Dhikr of Allah, seeking Rizq for his family? Is that going to help him? I am asking you will that help him?
    I sincerely hope that the brother retracts these erroneous and dangerous statements where he has offered no details or elaboration, only general and absolute statements.

  4. #4

    The Agreement Among The Scholars Upon Boycotting and Warning Against Ahlul Bid'ah

    Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah

    The Agreement Among The Scholars Upon Boycotting and Warning Against Ahlul Bid'ah, by Abu Uwais (rahimahullaah)

    Abu Uwais (rahimahullaah) held a copy of the book "The Agreement among the Scholars upon Boycotting and Warning against Ahlul Bid'ah," written by Abu 'Abdillaah Khaalid, and relayed to the gathering a few ayat, important statements from the Introductions and some bullet-points based on the chapters. The following are notes, not verbatim.

    Allaah said (what means):

    ...And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur`an), that you may explain clearly to men what is sent down to them. (An-Nahl, ayah 44)

    Or have they partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. (Ash-Shooraa, ayah 21) ------> Who have legislated for them what Allaah has not allowed.

    It is He Who has sent down to you (Muhammad) the Book (this Qur`an). In it are Verses that are entirely clear; they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth), they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings. But none knows its hidden meanings save Allaah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Aali 'Imran, ayah 7) -------> Evil goal, evil intention.

    The Messenger (salallaahu 'alayhi wa sallam) warned of bid'ah even before bid'ah emerged.

    Shaikh Zayd bin Muhammad bin Hadee al-Madkhalee (hafidhahullaah) said:

    Allaah raised and has raised and will raise in every time those who defend the true religion and defend the Sunnah of the greatest and best and most generous of the Prophets (Muhammad, salallaahu 'alayhi wa sallam), and uncover bid'ah and the plotting of the Innovators and the deception of the deviants, so that no one will be deluded by them and so that those who don't have much fiqh in Deen will not be misled by these deviants.

    Shaikh Rabee bin Hadee al-Madkhalee (hafidhahullaah) said:
    Today, there are new tricks, new methods of leading the people astray. In the past, one could not get Ahlul Bid'ah confused with Ahlus-Sunnah. They were distinguished. Yet their evil was lighter than it is today, and it was relative. But in our time, the people of bid'ah have been able with their plotting and planning and strategies to enter into the ranks of Ahlus-Sunnah. Rather, they have been able to get right into the center of them and be amongst them, mixed with them.

    And this had a great and evil effect, especially upon the youth, those who have been taught some things. In particular, the youth in the universities and even the houses and markets. And this is because Ahlul-Bid'ah were able to present themselves as Ahlus-Sunnah and mix with the people of the Sunnah, and not be distinguished, and therefore they were able to relay and convey their poison.

    They came with new methods and methodologies and principles; all these methods and principles were to make the haqq look like the baatil, and to make baatil look like the haqq. It's all Talbees (deception). Deception. It was used to humiliate, put down and eradicate the truth, and to destroy the people of the truth. And to raise the position of the people of ahwaa` (desires). So they came up with principles by way of their strategies, plans.

    One of them is Muwaazinaat (balancing).

    [Abu Uwais (rahimahulalah) explained: it's a manner of praising people of bid'ah, and saying, "whenever we mention something bad about them, we have to mention their good, because that's the only thing that is just." Some of them even applied this principle to shaytan and the Jews and (others).

    To warn of bid'ah is just, so that the people are warned!

    An example would be like saying, "yes, he curses the sahaaba, but maa sha` Allaah akhee, if you heard his Qir`aa (recitation of the Qur`an) and you saw his Qiyaam (standing in the salat)." So by saying this, they (deceive the people concerning the evil of bid'ah, and the evil of that person of bid'ah).]

    This type of muwaazinaat, they call it "'adl (justice)", but it is in reality Himaaya (defense) of Ahlul Bid'ah. And it is a way of knocking down Jarh wa Ta'deel, which is Naseeha (sincere advice). And the Naseeha is the way of Islaam, the way of the people of the Sunnah. They advise this Ummah to what will benefit it. They advise this Ummah against what will harm it.

    The people of bid'ah want to knock all of that down.

    Ahlus-Sunnah's way of Naseeha is to help the Muslims, and protect them from falsehood, and going astray from those who are astray and trying to lead them astray. But all that goes out the window when you start praising the (evildoers).

    So this Muwaazanat is one of their methods.

    Another (trick, plot) is what they call Fiqh al-Waqi' (understanding of current events), which is used to raise the position of Ahlul Baatil (people of falsehood), and to put down the position of Ahlul-Haqq (people of truth), and to give the people a bad impression of the scholars, (saying about the scholars of Ahlus-Sunnah), "they only know menses and post-nadal bleeding, but not how to implement the Deen in the time we're living in."

    [Abu Uwais (rahimahullaah) explained: Two decades ago, some tried to rally the youth with this slogan, deceiving the youth into thinking that our scholars [Scholars of the Sunnah] didn't know anything regarding the current events. In reality, it was Shaikh Ibn Baaz (rahimahullaah) and the scholars of the Sunnah who knew the plots of people of falsehood, such as the Jews and Christians and also those very people who were howling the term Fiqh al-Waqi'.

    Of course, we learned that these people - the likes of Safar and Salman and 'Abdur-Rahman 'Abdul-Khaaliq - didn't know anything regarding Fiqh al-Waqi'. Safar and Salman and 'Abdur-Rahman 'Abdul-Khaaliq ignorantly insisted that watching BBC and CNN, and reading Time and Newsweek is how (the Muslims) need to keep up with plots of the kufaar, and that the scholars were delved into Qur`an and Sunnah and Tafseer.

    It turned out that Safar and Salman and 'Abdur-Rahman 'Abdul-Khaaliq didn't know anything regarding Fiqh al-Waqi', nor did they even know their own waqi'.]

    Shaikh Rabee' said that the plots of the kufaar have already been exposed in the Qur`an and Sunnah - via revelation from Allaah, the All-Knowing of the seen and unseen - and this is how the scholars are able to spot the fitnah before it arrives (due to its signs), and advise regarding it, and to Allaah belongs all the Praise.

    Shaikh Rabee' added that the people of bid'ah and desires have an iron grip upon the youth and have chained the feet of the Muslim youth and stopped them from moving toward the haqq, and blind-folded them from seeking the truth - the path of guidance. We hope for them that they are freed from this, and we ask Allaah in this matter.

    Then Abu Uwais (rahimahulaah) brought other doubts that people of bid'ah desperately put up, such as, "I understand warning against the bid'ah, but why warn against the people?" Of course, Allaah and His Messenger (salallaahu 'alayhi wa sallam) mentioned names. The proofs for Ahlus-Sunnah come from Qur`an and Sunnah upon the understanding of the Salaf. [To the next person who relays this doubt: establish upon him the proofs from the Qur`an and Sunnah, and the statements of the 'ulemma, and then tell him: if a person has a gun and is shooting people, do you only mention the gun, or do you also mention the person firing the gun, so that if you see this person, you may avoid him as well as his gun. A student shared this in an excellent 'aqeedah and manhaj class a few years ago, may Allaah reward him.]

    Abu Uwais also said in commenting on and reading off the titles of the chapters in this book that Shaikh Rabee' and Zayd (hafidhahumullaah) both praised:

    - People of Bid'ah describe all those who are not upon their bid'ah as being "harsh." It's one of their strategies. So don't let that derail you, or discourage you. This is what they want.

    - Forbiddance of looking into their books, and destroying them, except for the one grounded in 'ilm reading it only to refute them.

    - Ijma' of Salaf regarding obligation of boycotting people of bid'ah and warning against them.

    Also, Abu Uwais showed how humble Shaikh Rabee' and Zayd (hafidhahumullaah) are that they both wrote an Introduction for a book compiled by a student, Abu 'Abdillaah Khaalid. Maa sha` Allaah.

    Source: Tape: The Agreement Among the Scholars upon Boycotting and Warning Against Ahlul Bid'ah
    Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

    If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.

  5. #5

    Minhaj Questions concerning refutations by Shaykh Abdullah Ad-Dhafiri

    Minhaj Questions concerning refutations by Shaykh Abdullah Ad-Dhafiri

    The following is a summary translation taken from
    For the complete text and audio please use the following links

    Question: Is it permissible for the person to busy himself with the books of refutations and spreading them and calling to the purification of the Islamic creed and methodology or is it better that he does not give importance to this affair and spreading the statements of the scholars concerning it?

    Answer: Reading the books of knowledge, reading the books of refutations from the people of the Sunnah, all of this is necessary. Because refuting the people of falsehood and desires, the intent behind it combines a foundational principle. Warning against falsehood is required, knowing falsehood is required, therefore the person reads the truth and he reads the refutations that the scholars have written against the people of falsehood; as Hudaifah said:

    “The people used to ask about the good while I used to ask about the evil fearing that I would fall into it, (or fearing that it would reach me).”

    Especially if the evil is widespread and the person fears for himself and those around him. Therefore he reads the refutations upon the people of falsehood in order to be cautious of them and to warn others.

    Question: Oh Shaykh, are the books of refutations considered to be from legislative knowledge?

    Answer: Yes. Allah the Exalted said:

    Whoever disbelieves in the false deities and believes in Allah has indeed grasped the most trustworthy handhold. (Chapter 2:256)

    Thus the person knows the falsehood in all its forms and he is free from it, free from shirk, innovation, falsehood, and the impermissible acts, and he knows the truth and believes in it, this is what is required.

    Question: Is it upon the small student of knowledge to spread the refutation of Shaykh Rabee declaring Ali Hassan to be an innovator or boycotting those who aid them oh Shaykh, especially if they are calling to the methodology of Abi Hassan?

    Answer: Yes he should spread that which clarifies the truth and refutes the falsehood, but with wisdom. This falsehood that Ali Hassan and those with him have manifested, and this new Minhaj, they wish by it to cause division, and to weaken the Salafi Dawah. And the likes of them have preceded them; meaning Abdur Rahman Abdul Khaliq.

    And Shaykh Bin Baz aided Shaykh Rabee in refuting him because he embarked upon a new method in dividing the Salafi Dawah, and like him is Ali Hassan and those with him.

    Translated by Rasheed Barbee

  6. #6

    Muhammad Muneer: "Let’s apply this to the current state of the Da’wah now. The Ulamaa. Allahul Must’aan. It is very strange that there is some people who reject this..."

    Muhammad Muneer said:

    Let’s apply this to the current state of the Da’wah now. The Ulamaa. Allahul Must’aan. It is very strange that there is some people who reject this and they say you cannot say that the scholars are harsh. This is human nature. There are some people like Umar (Radiyal Allahu Anhu) and Khalid Ibn Waleed, and some individuals like Abu Bakr As-Siddeeq who were soft, humble people. Tayyib.

    Therefore, if some of the Mashaayikh said this and some of the Mashaayikh said that, and some of the Mashaayikh said that. Whose statement will we look at first? The moderate one without a doubt. The one who has ilm, experience and is moderate. We wouldn’t take the one whose the harshest we wouldn’t take the one whose the most lax. We would take the moderate one firstly. Waadih.
    He said:

    It is very strange that there is some people who reject this and they say you cannot say that the scholars are harsh.
    Who are those people that Muhammad Muneer is referring to here? Allahul Must'aan!

    I want to remind the brothers and sisters of the lecture that Shaykh Rabee' gave in Madinah, where Muhammad Muneer studies.

    Shaykh Rabi' Al-Madkhali on Dividing the Scholars into the
    'Harsh Group' and the 'Tolerant Group'

    Medinah, 28 Shawwal 1431 / 7 October 2010

    Shaykh Rabee' b. Hadee 'Umayr AI-Madkhali - Allah preserve and protect him - was asked the
    following question after a recent lecture he delivered in Masjid Al-Qiblatayn, Medinah.'

    A novel way of putting people off the scholars has appeared, which is to categorize the
    scholars into those who are harsh and those who are lenient (tolerant), and sometimes
    [people who claim this] say the scholars of one region are harsh and those of another are
    tolerant. What is your guidance on this?

    He replied, may Allah preserve and protect him:

    This is one of the methods of the enemies of the Salafi Manhaj. Amongst the Salaf there
    were those who were harsh and those who were lenient but they never used to hold it
    against each other. Rather, they used to respect those who were harsh against the followers of falsehood. You have [for example] Hammad b. Salamah. Imam Ahmad used to praise him
    greatly and suspect the religion of anyone who spoke against him [saying] 'Whoever speaks
    against Hammad b. Salamah, then suspect his religion because he was harsh against the
    People of Bid'ah. ' Being harsh against the people of falsehood used to be a virtue according
    to the Salaf. But since the People of Bid'ah and misguidance have come and taken over the
    minds of many of the youth, very regrettably, being harsh against the people of falsehood
    has become a vice and a defect, and being relaxed and flexible [with them] has become a
    distinction and an honourable trait.

    [You must] adhere to the Salafi Manhaj and take the Salafi position towards the People of
    Bid'ah. It is not wrong to call them to Allah wisely and through good exhortation. If they
    respond, thanks and praise be to Allah. If they do not, there is no wrong in being harsh
    against them and ... The Salaf were harsh against them, and [in some cases] ordered some of
    them to be executed ... [the Salaf] wrote many works [in refutation of them]. What do you
    say about them? Read Al-Shari'ah of Al-Ajurri, read Al-Sunnah of 'Abdullah b. Ahmad, read
    Al-Sunnah of Al-Khallal. Those [who decry being harsh towards the people of falsehood]
    have not read these works, they have not read these works and seen the position taken by
    the Salaf towards the People of Bid'ah and deviation. What should our stance be towards
    the Jahmtyah, what should our stance be towards the Rafidah and what should our stance
    be towards their followers and supporters? Many who associate themselves with the Salafi
    Manhaj got influenced by these currents and became compromised and began to fight
    against the callers to truth and the Sunnah [by accusing them of being] harsh.

    I have written [refutations] and I am the harshest one. I wrote during the time of Ibn Baz, Al-
    Albani and AI-'Uthaymeen. I refuted the Ikhwan Al-Muslimun, (the Muslim Brotherhood) Al-
    Tableegh (Tablighi Jamat) and all the People of Bid'ah and those scholars supported these
    writings and supported Rabi'. None of them opposed him and none of them said ...

    Albani said a statement praising Rabee', "[Shaykh Rabee'] is the bearer of the standard of Jarh and
    Ta'deel in this era." Hmm, what do you think about this? Then [Al-Albani] said [But Rabee'] has
    some harshness in him. These compromisers rejoiced and flew with the quote [spreading it
    everywhere]. I contacted Shaykh AI-Albani and said, "Why O Shaykh do you accuse me of
    being harsh?" He said, "By Allah this is what I personally think." I said, "0 Shaykh, this harms
    the Salafi Da'wah and it harms me." So the Shaykh apologized -Allah have mercy on him.
    Shortly afterwards, I sent him [my book] AI-'Awasim mimmafl Kutub Sayed Qutb min Al-
    Qawasim, which is the harshest book I have written. [Shaykh AI-Albani] read it and
    supported it because it was the truth, and said, 'You have spoken the truth, so continue and
    do even more O Shaykh Rabee',' or words to that effect, Allah have mercy on him. Ibn Baz
    never ... He used to say, "Refute the People of Bid'ah with wisdom and good exhortation."
    He never used to oppose me, and by Allah he wrote to me saying, "It has reached me that
    you have refuted AI-Mawdudee - Allah have mercy on him, and I hope you can send me a
    copy of this refutation." He never used to object. Shaykh AI-Tuwayjiree used to refute and
    refute harshly the People of Bid'ah, and Shaykh Ibn Baz used to support him and
    recommend his books. Hmm, he never once said - and [Shaykh AI-Tuwayjiree also] used to
    refute AI-Albani - Allah bless you ... Shaykh Ibn Baz never silenced him, he would never say
    to him, 'be silent,' he would never say, 'you are harsh,' Allah bless you. Al-Fawzan used to
    refute the People of Bid'ah during the time of Shaykh Ibn Baz, and he never said, 'be silent,'
    Allah bless you. Rather he would support him ... there are so many writings [Shaykh Ibn Baz]
    recommended of Shaykh AI-Tuwayjiree and he praised my books and my methodology
    (manhaj), Allah have mercy on him. All of these Mashaikh used to be supportive.

    This is the manhaj in which we have become weak. We are not on the same level as we used
    to be during their time, rather we have become weak but despite this they say we are harsh,
    and they say Ibn Baz [was not like you]. By Allah, Ibn Baz used to fight the People of Bid'ah
    and support those who fought them and praise those who fought them, Allah bless you.
    Bring me one proof that Ibn Baz silenced one person who refuted the People of Bid'ah. Did
    he silence Al-Fawzan? Did he silence AI-Tuwayjiree Did he silence Rabee'? Did he silence Al-
    Albani? Not one of them. Likewise, all the scholars used to support and aid those who speak
    the word of truth and refute what is wrong. [People] asked Shaykh AI-'Uthaymeen, they said,
    'People say such-and-such about Shaykh Rabee.' He said, "This is because he clarifies the
    condition of their icons and leaders." And he supported me time after time...

    After Ibn Baz, AI-'Uthaymeen and AI-Albani had gone, they said, 'these [remaining Shaykhs]
    are harsh.' By Allah they lied, by Allah they were only seizing the opportunity. The death of
    these scholars was an opportunity for them to pounce on the Salafi Manhaj and upon its
    followers, tearing them apart with principles and methodologies of the falsest and most
    corrupt kind. They tore apart the Salafi youth across the world and planted in their minds
    [this idea] that this group are harsh and extreme. How can this be...? The scholars never
    criticized [the scholars who used to refute.] How can we assert the Salafi manhaj [in this
    way] when [the scholars] were the harshest against the People of Bid'ah?

    Either we reject the Manhaj of the Salaf and follow the People of Bid'ah or we say we are
    Salafis and we follow the path of [those Salaf] in taking the decisive and resolute positions
    towards the People of Bid'ah. Yes, call to Allah with proofs and conclusive arguments, explain and clarify; if there is a heretic in front of you, a Rafidee, Sufee, grave-devotee,
    whatever. Call to Allah with wisdom and good exhortation, and with proofs and conclusive
    arguments. But when we come to write about the beliefs of the Rafidah, amongst whom
    there is lying, sinfulness and extremism, we don't mention these things? We come to the
    Sufees, amongst whom there is lying, sinfulness and extremism, but we don't mention these
    things? if you mention this lying and treachery and sinfulness they say you are harsh. A Sufee,
    Ikhwanee... Hizbut Tahriri who transgresses, lies, betrays, who has ... Allah has explained
    [ cuts off...] [The scholars of the Salaf used to say] 'So and so is a liar, he is like this
    and he is like that' Allah bless you; they used to state it clearly. Look in the books of Jarh and
    Ta'deel, in the books of 'Aqeedah, we cannot reach the level [the Salaf reached] in their Jihad
    against the People of Bid'ah and Shirk. By Allah we cannot reach that level now, why?
    Because now there stand against us those who associate themselves with the Salafi Manhaj
    [but] fight against this opposition [to the People of Bid'ah] and describe it as harshness.

    We ask Allah to unite the hearts, and I advise the youth - and by Allah I have tens, rather,
    hundreds of advices to the Salaf? youth on this - I advise them to unite together and be
    brothers to each other and employ the loftiest manners and behaviour when dealing with
    each other, Allah bless you. They should employ patience, forbearance and wisdom. In my
    lessons, lectures and tele-links, in which they call me from every place, by Allah I encourage
    them to come together. But these people who have stood in opposition to this Manhaj are
    the ones - by Allah - who tear the Salafi youth apart across the world, in the East and West.
    They tear them apart and plant within them false beliefs, and then accuse us of causing
    schism. By Allah I bring the youth together, and my books and recordings, which have been
    transcribed, all bear witness that I try to unite the youth.

    In Algeria, Morocco, in Yemen, Sham (Syria, Jordan(, Palestine, in all places I try to unite the
    youth who I know to be Salafees, I try to bring them together in every way I can, but they [the
    opponents to this manhaj] cause splits and division. Never is the voice of schism and division
    raised except that they support that sinful voice, Allah bless you. We free ourselves in front
    of Allah from what these people slander us with. I have already said to you, wisdom is
    indeed needed, but ... about the Rafidah, and People of Bid'ah, you clarify their condition, do
    not wrong them or lie about them, but explain the reality of their affair...

    [Following the adhan]

    Let me finish answering this question about 'harshness.' 'Abd Al-Rahman was my colleague,
    'Abd Al-Rahman 'Abd Al-Khaliq was my colleague at the Islamic University until I graduated
    in 1384H. Due to some circumstances, he went to Kuwait. He used to call to Allah and we
    used to encourage him and we used to be happy that he was active in da'wah to the Salafi
    Manhaj. But then he began to change, bit by bit he began to change. So I used to advise him;
    I would write to him with kind advice. He would come to Medinah and stay here in the area
    of Al-Qiblatayn ... I would take him with me in my car, dropping him off at the University,
    taking him to my house. I kept advising him and advising him, until the advice continued for
    around 12 years, Allah bless you. I advised him until when he went beyond all bounds and
    started to attack the scholars and mock them etc. I refuted him.

    After him came 'Adrian 'Ar'ur. He claimed to follow SalafTyah but attacked the Salafi Manhaj
    saying the SalafT Manhaj didn't have real principles, Shaykh Ibn Baz didn't lay down the
    principles but Sayed Qutb had the principles and such nonsense... .[that] I should write about
    Sayed Qutb. I used to think better of Sayed Qutb, I would come across errors but pass them
    by, by Allah there were errors about which I reserved judgement for 20 years, convinced
    that they were totally wrong, but wanting the sufficient evidence. After I was convinced that
    I should refute him I wrote Mata'in Sayed QutbpAshabi Rasulillah (The Attacks of Syed Qutb
    on the Companions of Allah's Messenger). This book circulated, it was published and

    'Adnan 'Ar'ur went to Shaykh AI-Albani asking about an unclear sentence in the book.
    [Despite] Sayed Qutb's [derision] of the Messenger of Allah Musa - upon him be peace and
    blessings, his attacks on the Companions, principally 'Uthman, Mu'awiyah and 'Amr b. Al-
    'As, his attack on the entire Ummah and his takfeer of it, his negation of the attributes [of
    Allah], his assertion of the eternal nature of the soul and his support of socialism - endless
    deviation that I explained in this book [and] in Shedding the Islamic Light on the Creed of
    Syed Qutb, ['Ar'ur] took my book and ran off to Shaykh AI-Albani to ask him about a
    sentence, and the Shaykh gave an answer that suited ['Adnan's] desires. The Shaykh hadn't
    seen the contents. Look at his conniving; [in this book] I started by explaining [Qutb's]
    disparagement of the Prophet of Allah Musa - he never mentioned that. Secondly I
    mentioned his disparagement of the Companions, principally 'Uthman: [Qutb asserted that]
    the foundations of Islam were shattered in his time, the spirit of Islam was destroyed in his
    time, [Qutb] supported movements like the Sabalyah sect against 'Uthman and preferred
    them to his way - Allah be pleased with him. Allah bless you. ['Ar'ur] mentioned none of
    these matters, he mentioned one sentence and AI-Albani responded in a way that agreed to
    ['Ar'ur's] desires ... He went and spread the tape and was extremely active [against me].... I
    was patient over him.

    Then one year, he visited me in a group of people. I told him he had to apologize, and he
    tried to dodge the issue. I told him he had to apologize and those present also told him he
    had to, so he promised he would. Allah bless you, he promised he would. .. I suddenly found
    that he had authored three books, The Struggle ...such-and-such book and another title, all
    of which revolved around the principles of Syed Qutb and praising Sayed Qutb. This was his
    apology. See, when he had reached this stage Allah bless you - on top of this he held a
    conference in which he spoke about the issue of Al-Jarh wa AI-Ta'deel, along with some others
    - I do not wish to name them now - he started a fierce campaign against me, so I began to
    refute him. After how long was this? After a number of years, after a long period of patience
    and waiting. By Allah, I do not think anyone has patience like I do.

    After him came Abul-Hasan. From the first sitting in which I met him ... he would defend the
    People of Bid'ah, at the head of who were Sayed Qutb, AI-Tableegh and Al-lkhwan, he would
    defend them [ cuts off...] Despite all these crimes, I used to treat him with
    compassion and I would send him responses by Allah privately from my fax to his, and I
    would not tell anyone. Then, Allah bless you, he continued causing trials and problems until
    the scholars passed away. Shaykh Ibn Baz died, Shaykh AI-'Uthaymeen and AI-Albani died and

    [Abul-Hasan] began to wage war, announcing his splitting away and attacking the SalafTs
    [calling them] pathetic and feeble etc., praising the people of falsehood, Allah bless you.

    I wrote to him with two advices, Tanbeeh Abil-Hasan and ... I wrote the second advice
    between me and him but he took it and announced war openly against me. Look, do you
    understand? Do you understand this? No one is as this patient or forbearing. By Allah all of
    this was for the sake of the Salafi Manhaj and for the sake of unity. But they have been
    planted to cause division and separation. That was it. Abul-Hasan formed his own sect; one
    in Medinah, one in Yemen, in Libya, in Morocco, everywhere, Allah bless you. All based on
    his manhaj and principles, around 20 principles. I refuted these principles with conclusive
    arguments and proofs. Twenty principles including: the broad manhaj, meaning he wanted a
    broad manhaj that included Ahl Al-Sunnah and the rest of the Ummah in it; 'we correct
    [mistakes] but we do not destroy', 'we correct but we do not disparage others,' Allah bless
    you. Principles like 'I am not required [to take the warning or ruling of a particular scholar].'
    All these principles were laid down for the purpose of rejecting the truth; principles for
    striking at the Salafi Manhaj, Allah bless you. I refuted these false and corrupt principles.
    Allah bless you.

    Sadly, people in every place were duped by him. Before this, Allah bless you, during the days
    of those scholars, when 'Adnan appeared during the lifetime of Shaykh Ibn 'Uthaymeen, the
    scholars declared that ['Adnan] was astray (deviant). Twelve scholars struck him down and
    explained his deviation. He discarded them all. Only Abul-Hasan and 'Ali Hasan Abd Al-Hameed
    (Al-Halabi) from Sham remained with him, defending him and judging him to still be
    following SalafTyah, until this very day. Abul-Hasan came with these principles of his and this
    sinfulness and these deviations, and there were in Medinah, in Sham and in every place,
    certain people who would defend him, until this very day.

    Then came 'Ali Hasan (Al-Halabi) with the calamity of calamities, aiding them in every fitnah.
    He came with the calamity of calamities. Perhaps [the news of his calamities] has reached
    you and those of you who it has not reached, it will soon reach you, Allah bless you.

    Until today, they are the Salafis and we are the harsh ones. Meaning, they do all these things
    that the People of Bid'ah have not done: the false principles, Allah bless you; by Allah the
    People of Bid'ah haven't done such things. Despite this, they are the Salafis and we are the
    harsh ones. Look at these judgements, these dangerous positions, Allah bless you. Be aware
    and follow the Manhaj of the Salaf; whoever says what is wrong and false, take him to
    account for his falsehood. And whoever says what is right and true, you are obliged to
    support him.

    Al-Ma'idah: 2

    Cooperate with each other to do what is good and righteous and do not cooperate in
    sin and transgression.

    The Salaf used to support the truth, [and this continued] up to the time of Ibn Baz and Ibn
    'Uthaymeen and others, they all used to support the truth. After these [scholars] went, some
    of the Shaykhs were tried, Allah bless you, every time they raised their heads with a word of
    truth, these [opponents] broke their heads. Every time they raised their heads with a word
    of truth, they belittled them whilst supporting these rebellious deviants, and deeming them
    to be Salafis, and [calling] us the extremists. Abul-Hasan describes us as being extremists,
    why? Because we criticize Sayed Qutb, we criticize the Ikhwan, we criticize AI-Tableegh, and
    we criticize [other] People of Bid'ah. He calls us extremists yet by Allah deems the socialists,
    Baathists and Nasiris to be Muslims, and he deems AI-Tableegh and the Ikhwan - to this very
    day - to be from Ahl Al-Sunnah, while he knows that the scholars of the Sunnah - at the
    head of them Ibn Baz and AI-Albani - have ruled that these two sects: the Ikhwan and AI-
    Tableegh are not from Ahl Al-Sunnah and that they are from the People of Bid'ah, and that
    they are from the doomed sects. But he opposes the scholars obstinately to this very day,
    even if they are headed by Ibn Baz and AI-Albani, Allah bless you. He says they are from Ahl
    Al-Sunnah, and he deems the entire Islamic populace to be - he says 'the vast majority of
    the Ummah' are all Salafis. So AI-Tableegh and Ikhwan are Ahl Al-Sunnah, and Rabee' and those
    with him are extremists and this and that ... And when he comes to the Rafidah he is so well
    mannered, and when he comes to the other People of Bid'ah likewise. And to this day, he is
    the Salaf and we are the extremists.

    Understand these plots and these games and these tricks. How long was I patient with him? I
    was patient with him for seven years or more. Then I dealt with him diplomatically in
    debating him privately, whilst he was inciting [others] and declaring war. He declared war on
    the scholars of Yemen and ditched them all, and dissociated himself from them and from the
    Salafis. He announced his separation, they said, 'recant.' He said, 'never.' ... [I ask you] by
    Allah, brothers; a person who is fair, can he respect this man? A person who is fair, who is a
    true Salafi, can he respect this man? ...

    Be men; if you are Salafis, study the Manhaj of the Salaf from its original sources and adhere
    to it strictly and tightly, and do not fear the blame of the blamers if you speak sincerely for
    Allah. If your father or your brother deviates, the closest person to you, explain the reality
    of [the deviation] he has. This is the meaning of being sincere (naseehah) to Allah.

    The religion is naseehah to Allah, His Book, His Messenger, and to the leaders of the
    Muslims and the Muslim public.
    Saheeh Muslim

    Al-Nisa : 135

    O you who believe! Be just and fair and witnesses for Allah, even against yourselves,
    your parents or your closest kin.

    Where are these verses and narrations? Where are those who support those [who refute
    falsehood]? Where are these texts? Where is the Manhaj of the Salaf? Where is the Manhaj
    of the Imams ... Ibn Baz and others, where is it?

    Allah bless you, I know that there is a spreading of trials and tribulations, there is a spreading
    of Bid'ah and misguidance, and [people] are being fooled and cheated. So let no one fool
    you. Whoever errs - if Ibn Taymiyah erred, if Ibn Baz erred - by Allah we would refute his
    error. This is our way by Allah other than whom none deserves worship. I went to Shaykh Ibn
    Baz. Shaykh Ibn Baz said, "I will advise [Shaykh Rabee']." I went to him and said, "It has
    reached me that you want to advise me." He replied, "Indeed." I said, "What is your advice?"
    He replied, "My advice is: if [Muhammad] Ibn Ibrahim (the former Mufti of Saudi Arabia and
    teacher of Shaykh Ibn Baz) or Ibn Baz errs, refute them." By Allah other than whom none
    deserves worship.

    In any of his lectures or meetings, if a person said one wrong word, Ibn Baz would refute it.
    Everyone knows this; all the early students of the [Islamic] University know this about
    Shaykh Ibn Baz. He would never leave an error without refuting (correcting) it. A mistake
    made in a newspaper, magazine, a site, anywhere, Ibn Baz would not remain silent, he
    would refute it, Allah bless you. And he would encourage the Salafis to refute and would
    support them.

    This is the Manhaj of the Salaf. I ask Allah to make us and you all firm upon it, and to provide
    us true knowledge and insight of the religion, verily our Lord is the one who hears and
    answers the prayers. And may Allah's praise and peace be upon our Prophet Muhammad,
    and upon his Family and Companions.

    Source (Arabic recording): 28 10 31.html

    Transcribed at: php?t=382353
    It appears that Muhammad Muneer has been severely affected by "one of the methods of the enemies of the Sunnah" in categorizing the scholars in such a fashion.

    Brothers and sisters, it shows the lack of understanding of these brothers when they leave it to the common people to decide who is harsh and who is balanced from amongst the scholars. We have even seen some of them post clips from this lecture on Youtube with titles such as 'Some of the scholars are harsh."

    Ali Hasan for years would promote these principles, whilst being very vague in his speech and once they became deep rooted in the hearts of the youth he would start to mention the names of the scholars.

    I hope this is not the case here.

    May Allah allow the brother to retract his errors and protect him from following the footsteps of the proud and haughty.

  7. #7

    Removing Our Brother Muhammad Muneer's Doubts And Apprehensions Concerning Al-Jarh Wa At-Ta'deel

    Muhammad Muneer said:

    That if Jarh Wa Ta’deel does exist. If this individual is like this is like that. Tayyib. Laa b’as if you have your daleel. Laa B’as if you are sincere seeking Allah’s face. Laa b’as if you are qualified for that…

    Jarh Wa Ta’deel if you believe that it exists today. If you have your proofs and your adillah. If you are qualified to do that. If you are sincere in that, then apply it whole-heartedly, and not just one piece.
    Jarh Wa Ta’deel if you believe that it exists today
    This approach of teaching is very strange.
    How can a student of knowledge address such a crucial science from the sciences of the religion in such a vague and unscholarly fashion? Is he leaving it up to the common people, the nine to five Muslims, that he is addressing to decide whether they believe that Al-Jarh Wa At-Ta’deel exists today.

    I hope that the words of the reviver of the Sunnah In Yemen, The Muhaddith Muqbil Ibn Haadee Al-Waadi’ee [may Allah have mercy upon him] will remove the doubts and apprehensions of our bother Muhammad Muneer relating to the existence of Al-Jarh Wa At-Ta'deel. It is ironical that these articles were translated many years ago when the suroorees were propagating the very same doubts.

    Shaykh Muqbil said:

    “These people know that they have been criticized. They agree with democracy, shaving the beard, wearing trousers, parliament, voting and elections, and have friendship with the communists and the sinful.

    Those whose statements are relied upon have unanimously agreed upon [the legislation] of Al-Jarh Wa At-Ta’deel.

    If the people of the Sunnah in this era do not arise with the [task] of Al-Jarh Wa At-Ta’deel, then your speech- O Sunni- who says, “Allaah said and the Prophet said” and the speech of Muhammad Al-Ghazaalee who fights against the Sunnah, the speech of Ash-Sha’raawee who changes and the speech of ‘Alee At-Tantaawee will be [viewed] as one [i.e. the same].

    In reality, all of these individuals are accepted by the Hizbees (people of partisanship) and the common people because they are the scholars who speak on the radio, television and write in the papers and magazines.

    So who are you compared to them in the eyes of the Hizbees and in the eyes of the common people!

    Therefore, it is a necessary for the people of the Sunnah to establish Al-Jarh Wa At-Ta’deel.

    Who is [qualified] to perform Al-Jarh Wa At-Ta’deel?

    Verily it is the scholar who has understanding and who fears Allaah. It is not for anyone to put themselves forward to [perform] Al-Jarh Wa At-Ta’deel.”

    Fadaa’ih Wa Nasaa’ih (p. 37-39)
    Many benefits can be taken from the words and insight of this great Imam and specialist in Hadeeth.

    1. Al-Jarh Wa At-Ta'deel still exists.

    2. The common people need to be warned against the people of innovation otherwise they will not be able to differentiate between the people of truth and the people of falsehood.

    3. It is necessary for the people of Sunnah to establish this noble science.

    4. Al-Jarh Wa At-Ta'deel is for the scholar who has understanding and who fears Allaah. It is not for anyone to put themselves forward to [perform] Al-Jarh Wa At-Ta’deel.

  8. #8

    The Evidences To Establish [The Permissibility] Of Al-Jarh [Criticism] By The Imam, Scholar Of Hadeeth Muqbil Ibn Haadee Al-Waadi’ee (may Allah have mercy upon him)

    The Evidences To Establish [The Permissibility] Of Al-Jarh [Criticism]
    By The Imam, Scholar Of Hadeeth Muqbil Ibn Haadee Al-Waadi’ee (may Allah have mercy upon him)

    1. Allah, The Exalted and Most High said:

    O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allah (i.e. Allah's Religion of Islamic Monotheism). [At-Tawbah: 34]

    2. Allah, The Exalted and Most High said:

    The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.). [Al-Jumu’ah: 5]

    3. And He, The Most High Said:

    And recite (O Muhammad ) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitan (Satan) followed him up, and he became of those who went astray.

    And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the description of the people who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect. [Al-A’raaf: 175-176]

    4. And He, The Exalted and Most High Said concerning the story of Moosa (peace and blessings be upon him):

    So he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Musa (Moses) said to him: "Verily, you are a plain misleader!" [Al-Qasas: 18]

    5. And He, The Exalted and Most High informed us of the saying of Yusuf to his brothers:

    "You are in a worst position.” [Yusuf: 77]

    6. And He, The Exalted and Most High said:

    Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he!
    His wealth and his children (etc.) will not benefit him!
    He will be burnt in a Fire of blazing flames!
    And his wife too, who carries wood (thorns of Sadan which she used to put on the way of the Prophet ( ) , or use to slander him).
    In her neck is a twisted rope of Masad (palm fibre). [Al-Masad: 1-5]

    7. And He, The Exalted and Most High said:

    And obey not everyone who swears much, and is considered worthless,
    A slanderer, going about with calumnies,
    Hinderer of the good, transgressor, sinful. [Al-Qalam: 10-12]

    8. And He, The Exalted and Most High said:

    O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done. [Al-Hujuraat: 6]

    Brothers and sisters, these are a few evidences highlighted by the Shaykh (may Allah have mercy upon him) from the Book of Allah.

    I sincerely hope that this will help our brother, and others affected by those promoting his erroneous statements, to understand this matter correctly, as these verses establish that the criticism of the people of misguidance is considered to be Al-Jarh even though it is not necessarily related to the transmission of narrations.

    If someone were to claim that Al-Jarh is only applicable to the narrators of hadeeth, then they would have to provide proof to restrict the understanding of these verses.

    The application of Al-Jarh to the people of innovation was alluded to by the Reviver of the Sunnah in Yemen, Shaykh Muqbil (may Allah have mercy upon him) when he closed this chapter by mentioning two narrations from the Salaf one of them being the statement of Mujaahid:

    “I do not know which of the two blessings [bestowed] upon me is greater. That Allah guided me to Islam or that He saved from these desires [i.e. innovations].” (Ad-Daarimee: vol.1, p.103)

  9. #9


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