If you hear a man Attacking or Rejecting the Narrations then doubt his Islam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 79 : Point 135-136
 Shaykh Ahmad Najmee | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[135] If you hear a man attacking the narrations (athaar) or rejecting the narrations or desiring some thing other than the narrations then have doubt about his Islam. And do not doubt that he is the person of Desires and Innovator.

[136] And know that Ruler’s oppression does not reduce or remove anything that Allaah has made obligatory upon the tongue of his prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). His oppression will be upon himself and your acts of obedience along with him will be complete if Allaah,the Most High,wills. Meaning, the congregational prayer and the jumu’ah prayer along with them and fighting jihaad along with them. And all acts of obedience accompany them in that , for you will have your intention.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi

Compiled & Translated By Abbas Abu Yahya

1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:

‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.

To proceed:

In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?

I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’

Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them.  Just as Allaah -Azza wa Jal- said:

<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>

<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]

In this Ayaah there is the affirmation that Allaah Ta’ala has the two Sifaat (Characteristics) of Hearing and Seeing, which is in His statement: << and He is the All-Hearer, the All-Seer.>>, and not likening Allaah to resembling anyone with Him as is in His statement: <<There is nothing like unto Him>>

The Asha’irah are those who ascribe to the Madhab (School of Thought) of Abul-Hasan al-Asha’ari -Rahimullaah- who was born in the year 270 A.H. and died in the year 330 A.H.  That Madhab on which he was before he came back to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.  That Madhab which was on Ta’weel (metaphorical interpretation) of most of the Sifaat (Characteristics of Allaah), which is opposite to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.

Therefore, the Asha’irah are from the deviated Islaamic sects, they are deviated from what Ahl-ul-Sunnah wal Jamaa’ah are upon.  It is not perceivable to the intellect that the truth was hidden from the Companions, and the Successors but then after that the truth had occurred in following a belief which was born after their time.

Al-Hafidh Ibn Hajr in his book ‘Fath al-Bari’ (13/407) quoted many statements from the Salaf about the authentic Aqeedah which is established upon the Book and the Sunnah and the understanding of the Salaf of the Ummah, he summed it up by saying:

‘Many quotes have preceded from the people of the third period of time and they are the Fuqaha (scholars) of the different lands, like Thawri, al-Awzaiee, Malik, al-Layth and those who lived at their time, and likewise those who took from them, from the other Imams. So how can a person not trust what the people of the first three generations agreed upon, and they are the best generations, with the testification of the owner of the Sharia?’

Ibn Hajr also quotes from al-Hasan al-Basari that he said:

‘If what al-Ja’ad is saying is true, then the Prophet -sallAllaahu alayhi wa sallam- would have conveyed it.’

Al-Ja’ad is Ibn Dirham the founder of the Madhab al-Jahmeeyah.[1]

I will say the like of what al-Hasan al-Basari -Rahimullaah- said:

‘If what the al-Asha’irah and other than them from the philosophers say is true, then the Messenger -sallAllaahu alayhi wa sallam- would have conveyed it.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 5]


2- Shaykh Ahmad Yahya an-Najmi said:

‘The truth of which there is no contention about, is that the Asha’irah and Matroodeeyah are from the groups of the Ahl-ul-Bida’.  It is not allowed for anyone to say that they are from the Ahl-ul-Sunnah and whoever claims that these two groups are from the Ahl-ul-Sunnah wal Jamaa’ah then he has squeezed himself between a grave and serious mistake, and a humiliating danger, and he will be questioned on the Day of Judgement about his statement before he is freed to go on his path.

Shaykh ul-Islaam Ibn Taymeeyah said in Majmoo’ al-Fatawa in (3/347) after speaking about this issue:

‘With that it becomes clear that the people with the most right to be the Firqat Najeeyah (the saved sect) are the Ahl-ul-Hadeeth and Sunnah those who do not have someone they biasedly follow except the Messenger of Allaah -sallAllaahu alayhi wa sallam- and they are the most knowledgeable of the people regarding his statements, his situations, and they are the greatest in distinguishing between the authentic and weak of those statements and situations. Their Imams are scholars regarding those statements and situations and they are the people of knowledge of its meanings, and they follow them, with truth, action, love, with loyalty to the one who is loyal to it and have enmity to the one who has hatred to it. . . . [until he said]… and whatever the people differed over in regards to the issues of Sifaat (Characteristics of Allaah), al-Qadr (pre-destiny), al-Waeed (threat of punishment), Names of Allaah, enjoining the good, forbidding evil and other issues, then here they would return those issues to Allaah and His Messenger. They would refer to the Tafseer (explanation) of those general wordings of which the people of sects and differences differed over and whatever was in agreement with the Book and the Sunnah they would affirm that, and whatever was in opposition to the Book and the Sunnah they would regard that as false. They would not follow speculation or what their souls inclined and desired, because following speculation is ignorance, and following one’s desires without guidance from Allaah is oppression, and together that is evil: ignorance and oppression.’

How can those who apply the intellect in issues of al-Eemaan, which are well-established in the Book and the Sunnah be from the Ahl-ul-Sunnah wal Jamaa’ah, when they accept what they want from the Book and the Sunnah and reject what they want?!

This is why the Asha’irah and Matroodeeyah only affirm seven Sifaat of Allaah from His Sifaat, and they metaphorically interpret all the other Sifaat of Allaah, which in turn leads to cancelling out the Sifaat of Allaah.

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the saying of Allaah Ta’ala: <> by saying [Isteewa means] Allaah conquered His Throne, so it is as if this person is saying that someone else had taken Allaah’s Throne and then after that Allaah had to conquer it?!

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the hadeeth that Allaah descends the last third of the night which is established in the Prophet -sallAllaahu alayhi wa sallam- saying:

‘Allaah –Azza wa Jal- descends every night to the heavens of the Dunyaa, at the second half of the night, or at the third of the night and says: who is making Dua’ to Me so that I can respond to him; who is asking of Me so that I can give him it; who is seeking forgiveness from Me so that I can forgive him until Fajr comes in.’

[Collected by Ahmad, and it is originally in Bukhari and Muslim]

So the person who metaphorically interprets this, says it means: ‘Allaah’s command descends,’ [and not Allaah Himself] even though Allaah’s –Azza wa Jal- command descends at every time and moment.

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah who metaphorically interprets Allaah’s Two Hands to mean Allaah’s blessings, even though Allaah –Subhana wa Ta’ala- connected/linked/explained that thing which is specific for the hand, which is spending, Allaah –the Most Magnificent- said:

وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ

<< The Jews say: ‘Allaah’s Hand is tied up (i.e. He does not give and spend of His Bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. >>[2]  knowing that the blessings which the Noble (Jaleel) Lord confers upon His worshippers are so many they cannot be enumerated?!

Allaah the Magnificent said:

<< وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ  >>

<< And if you would count the graces of Allaah, never could you be able to count them. >>[3]

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the Hadeeth: ‘Allaah does not look at the one who drags his garment below his ankles out of pride.’

[Agreed upon by Bukhari and Muslim] and other Hadeeth with this meaning; he metaphorically interprets ‘Allaah looking’ in this Hadeeth that the meaning of ‘looking’ is metaphorical for mercy, meaning that Allaah will not have mercy upon them?!

There are other deviated metaphorically interpretations, which transfer the texts present from Allaah –Azza wa Jal – in His Book or upon the tongue of His Messenger, which comprise of lofty meanings, which are befitting Allaah –Azza wa Jal- and they metaphorically interpret them with a false interpretation.

If we think about it, what has obligated them to metaphorically interpret the Sifaat like this, then we find that they claim that the condition and state of the intellect is that this is how Allaah should be characterized with those [distorted] characteristics; because they made and took the foundations of the people of Kalam (rationalistic theology & philosophy) as the foundation, and they used this foundation above that of the texts of the Sharia’, which came in the Book of Allaah, and in the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- which affirm for Allaah –Azza wa Jal- Names and Characteristics which befit His Majesty.

So the Asha’irah and Matroodeeyah made those foundations rationalistic theology (Kalam), which was taken from the philosophers, and the people of logic (Mantiq) those who were drowned in knowledge of rationalistic theology, and they spent their time in it, and wasted their lives in it, and their end result was confusion.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 7]

Footnotes:

[1] A sect, which rejects the Characteristics of Allaah.

[2] Soorah Maidah: 64

[3] Soorah Nahl: 18

Posted from:

https://followingthesunnah.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

Related Links

Death of Shaykh Ahmed bin Yahya An-Najmi (rahimahu Allahu ta’ala) – Narrated by Mustafa George

..And when I came to Riyadh in 2007 you had a mountain, tremendous mountain of knowledge present and he was sick in Riyadh at that time; Shaykh Ahmed An-Najmi (2). Shaykh Ahmed bin Yahya An-Najmi (rahimahu Allahu ta’ala) he was sick in Riyadh at that time. And he was coming for eye surgery, something you know he felt and the doctors themselves felt was simple… simple surgery… and the Shaykh would return to good health and Shaykh Ahmad An-Najmi (hafidhahu Allahu Ta’ala) went to the hospital; King Fahad Medical City. He received his operation.

Then after that he was in a hotel, we visited him in the hotel. That was the time that I got the chance to ask about what people say about Shaykh Rabee’ (3) and Shaykh ‘Ubayd Al Jabiree (4) which is still the ‘kalam’ (speech) of some of the people. And I mentioned to the Shaykh I said: ‘Shaykh I see you.. you know… your health situation but I just have an important question’. He said: ‘tafadalu’, he said: ‘ask’. I said: ‘Ya Shaykh! People say that Shaykh Rabee’ and Shaykh ‘Ubayd Al Jabiree are not from the Kibaar Al ‘Ulama (Senior Scholars) but rather Luhaydan (5) and Fawzan (6) and Ghudayan (7) and the likes’. He said: ‘no doubt. Yes. Luhaydan, Ghudayan and Fawzan they are from amoungst our Shuyookh and they are from Kibaar Al ‘Ulama but that does not exclude Shaykh Rabee’ and Shaykh ‘Ubaid and others’.

So Shaykh Ahmad An-Najmi responded. He said: ‘this will not… this will not harm Rabee’ and it will not harm ‘Ubayd. The statement of these people will not harm Rabee’ and it will not harm ‘Ubayd. We hold them to be Ahl Al ‘Ulama… we hold them to be from the Kibaar Al ‘Ulama. We hold them to be…’ look at this mountain of knowledge, Shaykh Ahmad An-Najmi said, ‘we hold them to be from the Kibaar Al ‘Ulama and that statement from the people is from themselves.. it is from themselves’. That was in 2007.

Shaykh Ahmad An-Najmi (rahimahu Allahu ta’ala) after that time.. he returned to Al Jizaan and he came a week later for another operation. Shaykh Ahmad An-Najmi went into a coma, during the second operation. It would be a few days before he comes out of the coma. Something went wrong. ’qadar Allahu ma sha’a fa’l’(Allah decrees what he wants). Shaykh Ahmad An-Najmi lost the ability to speak. Shaykh Ahmad An-Najmi went in and out of the coma. Shaykh Ahmad An-Najmi stayed in Riyadh for close to a year.. for close to a year in the same hospital, in the same bed. We could no longer benefit from him, we could no longer ask him questions, we could no longer take from his… extended knowledge and understanding and wisdom. Shaykh Ahmad An-Najmi died. Rahimahu Allahu ta’ala.

Taken from the Friday lesson on Paltalk. ‘Sharh As-Sunnah’ of Imam Barbaharee. By Mustafa George. 24th Dhul Qa’dah 1430H 6th November 2009.

Related Link:  Scholars Biographies: Shaikh Ahmad bin Yahyaa An-Najmee

Scholars Biographies: Shaikh Ahmad bin Yahyaa An-Najmee

1346H-1429H: Shaikh Ahmad bin Yahyaa An-Najmee

Author: Shaikh Muhammad bin Haadee Al-Madkhalee
Source: His introduction to the Shaikh’s book “Al-Mawrid-ul-‘Adhb az-Zilaal”.  Published by : al-ibaanah. com

His Name and Lineage: 

He is our noble Shaikh, the ‘Allaamah, the Muhaddith, the Faqeeh, the present Muftee of the district of Jaazaan and carrier of the Banner of the Sunnah and Hadeeth in it – Shaikh Ahmad bin Yahyaa bin Muhammad bin Shabeer An-Najmee Aali Shabeer from Banee Hummad, one of the well known tribes of the district of Jaazaan.

His Birth: 

The Shaikh, may Allaah preserve him, was born in the village of Najaamiyyah on the 22nd of Shawaal of 1346H, and was raised in the house of his two righteous parents – which have no equal in comparison.

Because of this, both his parents made a pledge to Allaah on him that they would not burden him with any type of worldly jobs, and Allaah made what they wished come true.

They would both constantly keep guard of their son to the point that they would not even let him play amongst the children. When he reached the age of puberty, they entered him into the schools of the town, where he learned to read and write. He learned to recite the Qur’aan in the national school before the arrival of Shaikh ‘Abdullaah Al-Qar’aawee, rahimahullaah, three times to that area, the last of which occurred in 1358H when he remained there.

He first read the Qur’aan to Shaikh ‘Abdu Ibn Muhammad ‘Aqeel An-Najmee in 1355H. Then he read it to Shaikh Yahyaa Faqeeh ‘Abasee, who was from Yemen and who had come to Najaamiyyah and stayed there. Our Shaikh studied under him in the year 1358H. But when Shaikh ‘Abdullaah Al-Qar’aawee arrived at Najaamiyyah, there occurred a debate between him and this teacher concerning the issue of Allaah’s Rising – for he was an ‘asharee. So Shaikh Al-Qar’aawee defeated him and he fled from the town after that. “And so the roots of the people who did wrong were cut off – all praise be to Allaah, Lord of the Worlds.” [Surah Al-An’aam: 45]

His Educational Upbringing: 

After their ‘asharee teacher left, the Shaikh, along with his two paternal uncles, Hasan bin Muhammad An-Najmee and Husayn bin Muhammad An-Najmee, began to frequently attend Shaikh Al-Qar’aawee’s classes for some days in the city of Saamitah, but this did not last. This was in the year 1359H. In 1360, in the month of Safar to be exact, our Shaikh joined the Madrasah Salafiyyah (Salafee School) and recited the Qur’aan, this time under the order of Shaikh ‘Abdullaah Al-Qar’aawee (rahimahullaah) to Shaikh ‘Uthmaan bin ‘Uthmaan Hamlee (rahimahullaah). This was such that he recited the entire Qur’aan to him with tajweed and memorized the books “Tuhfat-ul-Atfaal“, “Hidaayat-ul-Mustafeed“, “Thalaathat-ul-Usool“, “Al-‘Arba’een An-Nawawiyyah” and “Al-Hisaab.” And he perfected the discipline of handwriting.

He would sit in the study circle, which Shaikh Al-Qar’aawee had set up there, until the time when the younger students departed after the Dhuhr Prayer. Then he would attend the circle for the elder students, which Shaikh ‘Abdullaah Al-Qar’aawee was in charge of personally teaching. So he would sit in this class from after the Dhuhr Prayer till the time of the ‘Ishaa Prayer. Then after praying (‘Ishaa), he would return to his town of Najaamiyyah with his two uncles (Hasan and Husayn).

After four months, Shaikh ‘Abdullaah Al-Qar’aawee granted him permission to be part of his study circle for elder students, which he taught himself. So he read to the Shaikh the following books: “Ar-Raheebah” concerning Laws of Inheritance, “Al-Aajroomiyyah” concerning Arabic Grammar, “Kitaab At-Tawheed”, “Buloogh Al-Maraam”, “Al-Bayqooniyyah”, “Nukhbat-ul-Fikr” with its explanation “Nuzhat-un-Nadhr”, “Mukhtasaraat fee Seerah”, “Tasreef Al-Ghazee”, “Al-‘Awaamil fee An-Nahw”, “Al-Waraqaat” concerning the Principles of Fiqh, and “Al-‘Aqeedat-ut-Tahaawiyyah” with its explanation from Shaikh ‘Abdullaah Al-Qar’aawee – this was before they had seen its explanation from Ibn Abeel-‘Izz. He also studied parts of the book “Al-Alfiyyah” of Ibn Maalik and “Ad-Durar Al-Bahiyyah” with its explanation “Ad-Daraaree Al-Madiyyah” concerning Fiqh – both of which were written by Ash-Shawkaanee (rahimahullaah). This goes as well for other books – those they were assigned to study, like the books mentioned above, those concise treatises and small pamphlets they studied for cultural education, or those books they would reference when researching such as Nayl-ul-Awtaar, Zaad Al-Ma’aad, Noor-ul-Yaqeen, Al-Muwatta and Al-Ummahaat.

In 1362H, Shaikh ‘Abdullaah (rahimahullaah) distributed portions of the Umahaat (Hadeeth Books) he had present in his library to his students, which consisted of Saheeh Al-Bukhaaree, Sunan Abee Dawood, Sunan An-Nasaa’ee, and the Muwatta of Imaam Maalik. So they (his elder students) began to read these books to him, but they weren’t able to complete them since they had to depart due to a drought.

In 1364H, they returned and read them to him. This is when Shaikh ‘Abdullaah gave him the ijaazah (religious authorization) to report from Al-Umahaat as-Sittah.

In 1369H, he studied two books under Shaikh Ibraaheem bin Muhammad Al-‘Amoodee, (rahimahullaah), the Judge of Saamitah at that time, which were: (1) “Islaah-ul-Mujtami’” and (2) the book of Shaikh ‘Abdur-Rahmaan bin Sa’adee (rahimahullaah) on Fiqh, which is organized in the form of questions and answers, entitled: “Al-Irshaad ilaa Ma’rifat-il-Ahkaam.”

Also, at the order of Shaikh ‘Abdullaah Al-Qar’aawee, he studied Grammar under Shaikh ‘Alee Ibn-ush-Shaikh Ziyaad As-Sumaalee, going over the book “Al-‘Awaamil fin-Nahwi Mi’ah“, as well as other books on Grammar and Morphology.

In 1384H, he attended the study circles of the (former) Muftee of the Saudi Lands, Shaikh Muhammad bin Ibraaheem Aali Shaikh (rahimahullaah) for the length of close to two months. In these circles, Imaam Aali Shaikh would teach Tafseer Ibn Jareer At-Tabaree with the recitation of ‘Abdul-‘Azeez Ash-Shalhoob. In the same year, he also attended the gatherings of our teacher, the Imaam, Shaikh ‘Abdul-‘Azeez Ibn Baaz (rahimahullaah), for the length of close to a month and a half. This class was on Saheeh Al-Bukhaaree and occurred between the Maghrib and ‘Ishaa prayers.

His Teachers: 

From what you have read above, it is clear that his teachers, in order, include:

1. Shaikh Ibraaheem bin Muhammad Al-‘Amoodee – the judge of Saamitah in his time.
2. Shaikh Haafidh bin Ahmad Al-Hakamee, may Allaah have mercy on him.
3. The Caller and Reformer (mujaddid) of the southern regions of the Kingdom of Saudi Arabia, Shaikh ‘Abdullaah Al-Qar’aawee, may Allaah have mercy on him.
4. Shaikh ‘Abdu bin Muhammad ‘Aqeel An-Najmee.
5. Shaikh ‘Uthmaan bin ‘Uthmaan Al-Hamlee.
6. Shaikh ‘Alee Ibn Ash-Shaikh ‘Uthmaan Ziyaad As-Sumaalee.
7. The Imaam and former Muftee of the lands of Saudi Arabia, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him.
8. Shaikh Yahyaa Faqeeh ‘Abasee Al-Yemenee

His Students: 

Our Shaikh, may Allaah preserve him, has many, many students. For someone who has spent the amount of time he spent teaching, which is almost half a century, you can just imagine how many students he will have. If we were to list their number, that would require a large book in itself. So I will only mention a short example of them, by which one can go by in determining his other students. So from among his students are:

1. Our Shaikh, the ‘Allaamah, the Muhaddith, the Defender of the Sunnah, Rabee’ bin Haadee Al-Madkhalee
2. Our Shaikh, the ‘Allaamah, the Faqeeh, Zayd bin Muhammad Haadee Al-Madkhalee
3. Our Shaikh, the Noble Scholar, ‘Alee bin Naasir Al-Faqeehee

It is sufficient to just mention these three names here. And this is due to the widespread fame they have in the circles and gatherings of knowledge, so no one can blame us for doing so.

His Aptitude and Intelligence: 

The Shaikh possesses a very high level of intelligence. The following is a story that indicates the intelligence and good memory he had since childhood:

The uncle, Shaikh ‘Umar bin Ahmad Jardee Al-Madkhalee said:

“When Shaikh Ahmad would attend classes at the Salafee School in Saamitah, along with his two uncles, Hasan An-Najmee and Husayn An-Najmee, during 1359H when he was 13, he would listen to the classes that Shaikh ‘Abdullaah Al-Qar’aawee gave to his elder students and would memorize them.”

`I say: This is what caused Shaikh ‘Abdullaah Al-Qar’aawee to let Shaikh Ahmad join his classes for adults, which he was in charge of teaching himself. This was because of what the Shaikh (Al-Qar’aawee) saw of his superiority, quickness in memorizing and intelligence.

His Works: 

Our Shaikh, may Allaah preserve him, worked as a volunteer teacher in the schools of his Shaikh ‘Abdullaah Al-Qar’aawee. When the salary positions began, he was assigned the duty of a teacher in his town of Najaamiyyah. This was in 1367H. Then in 1372H, he transferred to being Imaam and teacher in the town (masjid) of Abu Subaila in Baalhurrath.

In 1/1/1374H, when the educational institute (ma’ahad) of Saamitah opened, he was assigned the position of a teacher in it, where he served until the year 1384H.[1] Then he resigned from this post with the hopes of getting the opportunity to teach in the Islamic University of Madeenah, so he traveled there. [2] However, certain circumstances took place that didn’t allow that to occur, so he returned back to his district and Allaah decreed for him to be appointed the position of religious admonisher and guide for the Ministry of Justice of the District of Jaazaan. So he took the role of admonishing and advising in the best of manners.

On 1/7/1387H, he returned to being a teacher at the educational institute in the city of Jaazaan at his request. Then at the beginning of the school year of 1389H, he returned to teaching at the institute of Saamitah. He remained there as a teacher until he retired in 1/7/1410H.

Since that time up until the time that I am writing these lines, he has kept himself busy teaching in his home, in his local masjid and in other masaajid of the district, holding weekly classes as well as taking on the role of providing fataawaa (for questions).

In doing all of this, he has acted in accordance with the final advice of his teacher, which was to remain constant in teaching and in taking care of the students, especially the foreign ones among them who left their families (to study). He had remarkable patience in accomplishing this, so we ask Allaah that He reward him on our behalf.

He also abided by his teacher, Shaikh Al-Qar’aawee’s final advice by continuing in his studies and researching and learning from others. This is especially with regard to the sciences and principles of Hadeeth and Fiqh, for it was such that he surpassed his colleagues and had a powerful command in that matter. May Allaah bless his life and knowledge and benefit us with his efforts.

His Books of Knowledge: 

Our Shaikh, may Allaah preserve him, has written many books, some of which have been printed and some which have not. We ask Allaah to facilitate the publishing of those books so that benefit can be attained from them. Some of his books include:

1. Awdah-ul-Ishaarah fee Ar-Radd ‘alaa man abaaha Al-Mamnoo’ min-az-Ziyaarah.
2. Ta’sees-ul-Ahkaam Sharh ‘Umdat-ul-Ahkaam – only a very, very small portion of it was printed.
3. Tanzeeh-ush-Sharee’ah ‘an Ibaahat-il-Aghaanee al-Khalee’ah.
4. Risaalat-ul-Irshaad ilaa Bayaan-il-Haqq fee Hukm-il-Jihaad (A book explaining the ruling on Jihaad)
5. Risaalatun fee Hukm-il-Jahr bil-Basmalah (The Ruling on pronouncing Bismillaah out loud in prayer)
6. Fat’h-ur-Rabb-ul-Wadood fil-Fataawaa war-Rudood (A collection of verdicts)
7. Al-Mawrid-ul-Adh’b az-Zilaal feemaa intaqada ‘alaa ba’ad-il-manaahij ad-da’wiyyah min Al-‘Aqaa’id wal-‘A’amaal. (A book refuting two modern-day deviant sects: the Tablighi Jama’at and the Ikhwaan-ul-Muslimoon).

He also has other beneficial books that he has put forth for the Muslims, may Allaah reward him with the best of rewards and benefit Islaam and the Muslims with him. And may the peace and blessings of Allaah be on our prophet, Muhammad, his family and Companions, Ameen.

Written by his student
Muhammad bin Haadee bin ‘Alee Al-Madkhalee
A Lecturer in the Faculty of Hadeeth
of the Islaamic University of Madeenah


Footnotes:

[1] Translator’s Note: He taught at this school alongside Shaikh Haafidh Al-Hakamee and Shaikh Naasir Khaloofah

[2] Translator’s Note: The Shaikh says about this in his book al-Fataawaa al-Jaliyyah (pg. 7): “I strongly desired to join the Islamic University as a teacher, especially since at that time, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee, the well known Muhaddith, and Shaikh ‘Abdul-‘Azeez bin Baaz, who was the Assistant Principal of the school, were both there. I wanted to be close to the two of them and take knowledge from them. I strongly desired this, but Allaah did not will it for me. So after that, I tried to enroll in the University (of Madeenah) but Allaah did not decree that for me either.”

 

Related Links:

Modern Day Deviant Groups : Jamaa’at-ut-Tableegh – Shaikh Ahmad bin Yahyaa An-Najmee

Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said:“brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Source: Al-Ibaanah eBook – Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

Ten Points about Jamaa’at-ul-Ikhwaan al-Muslimoon – Shaikh Ahmad bin Yahyaa An-Najmee

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’”[Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

Related Link:  This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

Beware of small innovations – Abu Muhammad al Maghribee [Audio|En]

The Creed Of Al Imaam Al Barbaharee – Explanation of Sh Ahmed Al-Najmee

Listen / Download Mp3 Here (Time 1:01:22)
[audio https://salafiaudio.files.wordpress.com/2014/09/beware-of-small-innovations-abu-muhammad-al-maghribi.mp3]

Ash-Shaykh Ahmad an-Najmee clarifies his statement on Hijrah

Source: Recorded phone conversation by students in Dammaaj, Yemen

Click on the below link to read or download the PDF

Ash-Shaykh Ahmad an-Najmee clarifies his statement on Hijrah [PDF]

 

It’s Not the Salafis Guilty of Terrorist Acts – Shaykh Ahmad al-Najmi

السلفيون بريئون من األعمال اإلرهابية :Original Title
Author: Aḥmad Ibn Yaḥyá al-Najmī
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Click the below link to read or download the full article PDF:

It is Not the Salafis Guilty of Terrorist Acts – Shaykh Ahmad al-Najmi [PDF]

Bombings and Destruction: What are the Causes? – Shaykh Ahmad An-Najmee

Bombings and Destruction: What are the Causes?
حوادث التفجري والتدمري ما سببها؟ :Original Title
Author: Aḥmad Ibn Yaḥyá al-Najmī
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Click the below link to read or download the full document

Bombings and Destruction What are the Causes-Ahmad al-Najmi [PDF]

Returning a Reply to the one who Requested me not to Print my Book – Shayikh Ahmad Najmee

AUTHOR: Shaikh Ahmad bin Yahyaa An-Najmee
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a traanslation of the small booklet Radd-al-Jawaab alaa man Talaba Minnee ‘Adam Taba’il-Kitaab (Returning a Reply to the one who Requested me not to Print my Book) by Shaikh Ahmad bin Yahyaa An-Najmes, may Allaah preserve him.

The original source for this booklet was a letter Shaikh Ahmad An-Najmee sent to Shaikh ‘Abdullaah bin Jibreen in response to a letter he received from the latter requesting him not to print his book Mawrid-ul-Adhb az-Zulaal, which is a valuable work consisting of about 300 pages and provides an in-depth analysis and refutation of the deviant groups, Jamaaat at-Tableegh and Ikhwaan-ul-Muslimoon.

This magnificent book was published in 1418H with forewords from Shaikh Saalih al-Fawzaan and Shaikh Rabee‘ bin Haadee Al-Madkhalee. The letter was also later published and distributed, in order to refute those who misuse Shaikh Ibn Jibreen’s erroneous  stances regarding Hasan Al-Bannaa and the Ikhwaan-ul-Muslimoon as a means to attack the Salafi Da’wah and create disunity amongst its ranks. May Allaah reward Shaikh Ahmad An-Najmee for the sincere advise, valuable work and exposition of the deviations of Hasan Al-Bannaa that he produces in this treatise.

[Download PDF Book]

Read the Book Below:

Returning a Reply

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

From Ahmad bin Yahyaa An-Najmee to my brother and loved one for the sake of Allaah, a member of the Committee of Religious Verdicts (Daar-ul-Iftaa), Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Jibreen:

As-Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh. To Proceed:

I am in receipt of your kind letter written on 4/11/1418H as well as your valuable gift, which was copies of your precious books, may Allaah reward you with good, bless you, guide you and me and protect you and me from the evils of our souls. And since I am thanking you for the gift, I also thank you for your advice and for your openness, if only they were put in their proper place, since a Muslim is only obligated to accept the advice if that person’s advice implicates an incorrect understanding or an erroneous statement. So I apologize and ask your forgiveness beforehand if I state something in this discussion that you may interpret as being or having in it that which hurts your feelings. So I say:

You stated in your letter concerning my book “The Pure and Pleasant Spring containing criticisms of the beliefs and actions of some of the Methodologies used in Da’wah”:[1] “I was delighted by this splendid title … (up to where you said) … but when I reached the ninth chapter, I encountered that which I didn’t expect…” I felt saddened upon reading your letter that such a thing would emanate from the likes of someone with your standing, in terms of knowledge and status. Why did you not continue reading it in order to find out if what I had written in it was the truth or falsehood? So if it were true you would then support it, acting on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam), the prophet of guidance and the messenger of mercy, when he said: “Assist your brother whether he is oppressing or being oppressed.” It was said: “A person can help him if he is oppressed but how can he assist him if he is oppressing others?” He (sallAllaahu ‘alayhi wa sallam) said: “Impede him or prevent him from oppressing (others).”

And if what I had written in it were false, you would then assist me by clarifying the truth to me with proofs and evidences. And I would have been ready to accept that from you and to thank you and supplicate for you, because you would have saved me from a sin and a wrong that I would have fallen into. But this is on the condition that this criticism would be detailed with clear proofs and decisive evidences, which would clarify to me my error. But as for you reaching the ninth chapter and then abandoning reading the rest of it and thereafter launching an all-out attack without proofs, then I can never accept this from you or agree with you on it.

As for your saying that the title pleased you and that you decided to read the whole book, stating: “I was delighted by this splendid title such that I set out to read the entire book. However, in the beginning of it, I found beneficial subjects regarding Calling to Tawheed and the methodologies employed in Da’wah. But when I reached the ninth chapter, I encountered that which I didn’t expect from the likes of you, such as attacks on the personality of Hasan Al-Bannaa. And you unleashed great anger against him”, then I say:

First: Allaah, the All-Knower of what is seen and unseen, knows that I did not intend to attack the honor of anyone, not Hasan Al-Bannaa or anyone else. This is especially since I know that on the Day of Judgement people’s rights will be recompensed with the taking of good deeds (from others’ scales) and the giving of bad deeds (to others’ scales).

Second: You know that mentioning the bad qualities a person has in him is permissible if it is done for a beneficial reason, and this is from the allowable forms of backbiting. The proof for this is what the Prophet (sallAllaahu ‘alayhi wa sallam) told Faatimah bint Qays when she came to him seeking advice on who to marry. He (sallAllaahu ‘alayhi wa sallam) said: “As for Mu’aawiyah, then he is utterly broke, he has no money. And as for Abu Jahm, then he beats his wives. Instead, marry Usaamah.”

And he (sallAllaahu ‘alayhi wa sallam) consented with Hind bint ‘Utbah’s statement concerning (her husband) Abu Sufyaan that he was: “A stingy man who doesn’t give me enough money for me and my children.”

And he (sallAllaahu ‘alayhi wa sallam) said concerning a man who sought permission to enter his home: “What an evil brother of his family he is.”

Third: You also know that the Scholars of Hadeeth spoke against those narrators who had in them that which necessitated that their reports be rejected and declared weak. So they issued such statements as: “So and so is a liar”, “So and so is a fabricator”, “He narrates from reliable reporters that which is not found in their narrations”, “So and so has weak memory”, “So and so make many errors”, and “So and so is heedless.”

They did this out of sincerity to Allaah, His Messenger and the Muslims, and in order to defend the Sunnah of Allaah’s Messenger from having what isn’t part of it enter into it. This was such that when it was said to one of these scholars: “What will you do when these people – meaning those whom he spoke against and criticized – come to you on the Day of Judgement disputing with you (i.e. seeking their right)?” He responded: “That all of these people be my opponents (on the Day of Judgement) is more beloved to me than that the Messenger of Allaah be my opponent on the Day of Judgement.”

So because of this, they spoke out against the criticized narrators without any hesitancy and they considered that as being the best of their deeds, which they hoped would be stored for them and wished would be rewarded.

Fourth: You stated in your book “The Lone (Ahaad) Reports in the Prophetic Hadeeth” in the fifth chapter on “Efforts of the Scholars in Preserving the Hadeeth” (pg. 30), and you were correct in what you said that:

“2. Investigating the Conditions of the Reporters and Researching their Status in Hadeeth and their Qualification for conveying it: They took it upon themselves to speak out against them, from the aspect of sincerity to the ummah, since they were entrusted for conveying something from the affairs of the Religion that had a ruling in it. And they distinguished this aspect as being separate from the general forbiddance of backbiting, due to what it contained from overall benefit to the ummah.”

This is the view of all of the people of knowledge from the scholars of Fiqh and Hadeeth, without exception, may Allaah reward them with good. You will see in what follows that I only spoke against Hasan Al-Bannaa and those who follow his group in order to sincerely advise the ummah. And I am not praising myself, as Allaah knows all that we conceal and reveal and nothing is hidden from Him whether it is in the the heavens or the earth.

Fifth: Please think, what is the reason that caused me to speak against this man who died while I was still in my adolescence? [2] He didn’t shed any of my blood or destroy my honor, nor did he take any of my wealth. So what is it that caused me to speak out against him when he didn’t transgress against me personally in any way? If I had spoken against him without him having previously oppressed me or not due to some religious benefit, just speaking against him for the sake of it, then I would be an oppressor and a transgressor and Allaah would take his right from me.

Sixth: We are afflicted in this time of ours with methodologies of Da’wah that have come to us from abroad,[3] which turn the eyes away from Major Shirk and allow it to spread. The greatest of these in terms of self-corruption and corrupting of others is the methodology of the Ikhwaan-ul-Muslimeen for it indeed brainwashes the minds of the youth who are raised upon its way, transforming them into revolutionists, takfeeris, terrorists and khawaarij. The proofs for this are many, the most significant of them being the own acknowledgement of this by those who bombed the upper part of Riyadh – ‘Abdul-‘Azeez ‘Athaam and his cohorts. So this is what caused me to write about him (i.e. Hasan Al-Bannaa) and his group, before the story of this bombing occurred.

Seventh: Concerning your saying that when you reached the ninth chapter, you encountered that which you didn’t expect from me, such as attacking the personality of Hasan Al-Bannaa, and that I unleashed great anger against him and that I took his words to mean what he didn’t intend, my response to this is:

If you had read the entire book with impartiality, you would have known that I made clear what this methodology and its founder have in them from opposition to the Islamic Legislation and the Creed of the Salaf. He is the one, according to his own brother’s acknowledgement, who would boastfully say, and this is widely circulated in the books of his party:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

So if you think that I understood from his words that which he didn’t intend, then please interpret for me what this statement of his contains religiously and intellectually, other than wahdat-ul-wujood.[4]

And Secondly: He is the one who would recite the following poetry: “May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

Interpret these verses with an interpretation that this wording contains other than that of Major Shirk, as in his statement “And pardoned everyone of what they did and will do (of sins)” and other than that of a lie against Allaah’s Messenger, as in his statement: “This beloved one (i.e. Muhammad) along with his loved ones has attended”, as well as what these words contain from affirming the lies of the Sufis who say that the Prophet attends their innovated gathering, which is nothing else but the celebration of the Prophet’s Birthday.

Third: Explain to me his praise for Al-Mirghanee, who was well known for wahdat-ulwujood with an explanation that would please Allaah and His Messenger and then the believers other than that he was pleased with wahdat-ul-wujood and praised those who held that view.

Fourth: Explain to me the statement he made to the Associated Press: “There is no religious enmity between us and the Jews” with an explanation pleasing to Allaah and His Messenger and then the believers other than the fact that he was flattering the Jews and Christians by lying on Allaah, His Messenger and the Religion of Islaam.

Fifth: Explain to me why he attended the gravesite of Sayyida Zaynab (radyAllaahu ‘anhaa) on the occasion of the yearly migration, and why he didn’t mention the Shirk that occurred there nor forbid it, even though he saw people making Tawaaf around the grave and asking the one buried in it requests that only should be made to Allaah? Explain that to me in a way that pleases Allaah and His Messenger, and then the believers, other than that it was because he was pleased with Major Shirk and that he permitted it with himself and in his methodology.

Sixth: Explain to me why he would walk to the graves of Ad-Dasooqee and Sinjar on foot, 20 kilometers going and (another) 20 kilometers returning, with an explanation pleasing to Allaah and His Messenger and then to the believers other than that it was because he was either performing a polytheistic form of visitation or an innovated form of it.

Seventh: Explain to me why he strived to unite the Sunnees and the Raafidees with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of what the Raafidah were upon from innovations and deviations or that he was lenient towards them and their deviations and sacrificed the Islamic Creed for the sake of pleasing them.

Eighth: Explain to me how he could combine between opposing factors in the description of his Da’wah (Call), (stating) that it was a “Call to the Salaf, a Path upon the Sunnah and a Sufi Reality.” Is it possible that these opposing factors can be united? Is it possible to unite Sufism and Salafiyyah and to unite Sufism and the Sunnah? Trying to combine between these two is like trying to mix water with fire!

Ninth: Explain to me the ten pillars of his ba’yah (pledge of allegiance) with an explanation pleasing to Allaah and His Messenger and then the believers, other than that he brought a new legislation to the Da’wah.

Tenth: Explain to me why he took the bay’ah (pledge of allegiance) from people who bay’ah was binding on other than that it was because he was disobeying Allaah and His Messenger and introducing new laws into Islaam, which neither Allaah nor His Messenger gave permission for.

Eleventh: Explain to me why he made obedience to him, which he placed as a condition in his bay’ah, as something obligatory to be carried out immediately and without any reservations, even though according to Islaam, obedience is restricted by two things:

1. It must be with regard to something good, and
2. It is dependent upon one’s ability.

So isn’t this legislating a law into the Religion, which neither Allaah nor His Messenger authorized?!

Twelfth: Explain to me why he limited Islaam to just twenty principles or why he gave these principles the ultimate importance with an explanation that Allaah and His Messenger, and then the believers would be pleased with, other than that it was because he introduced a new legislation into Islaam.

Thirteenth: Explain to me why he said Tafweed was the madh-hab of all of the Salaf without exception, with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of the madh-hab of the Salaf regarding Allaah’s Attributes or because he forged a lie against them stating that the Salaf would believe in the meaning (of the Attribute) but return knowledge of how the attribute was to Allaah.

Lastly, I say: If you can interpret and explain these statements of his, which I just mentioned, with explanations that do not contradict the Religion and do not leave from the fold of what is contained in the wording, then I rightfully deserve your comment of me understanding from his words that which they don’t contain. And if you are unable to do that, then it becomes clear that you lied on me and slandered me with this statement. And know that I will not seek my right from you, even if your wronging of me becomes manifest, except before Allaah on the Day of Judgement. However I will place between you and I the noble Shaikh, ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, Chief Muftee of the Kingdom (of Saudi Arabia), head of the Committee of Senior Scholars, and head of the Committee for Religious Research and Verdicts, as well as his deputy, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah Aali Shaikh, and Shaikh Saalih bin Fawzaan Al-Fawzaan, Shaikh ‘Abdullaah Al-Ghudayyaan and Shaikh Saalih Al-Atram to read the ninth chapter of the book from its beginning to end. So if they find that I have misinterpreted Al-Bannaa’s words in a way that they were not intended then they shall pronounce me guilty, and if they find that the one who stated this wronged me and slandered me with this statement, then they will find him guilty.

As for your statement that I took my anger out on him, then Allaah knows that I didn’t write what I wrote except to clarify the truth and to advise the people. This is what I hope for and I am not praising myself nor am I purifying my soul from sin:

“Verily the soul commands to evil except for those whom my Lord has mercy on. Verily, my Lord is Most Forgiving, Bestower of Mercy.” [Surah Yoosuf: 53]

And if there was some anger on my part, then Allaah knows that it was only for His sake. This is since, it can hardly be imagined that I would be angry for my own sake towards a man that didn’t oppress me in any way, along with there being great distances and time-spans between him and I. And indeed I ask Allaah, may He be Glorified, to make my deed sincerely for His Face, intending to please Him by it, and to not make any part of it for the sake of anyone from His creatures. Verily, he is the All- Hearer, the One who responds to invocations.

As for your saying that you encountered that which you didn’t expect from me, then did you find that I disobeyed Allaah and His Mesenger and opposed the Religion of Islaam by clarifying the truth that I did? Didn’t Allaah take a covenant from the People of the Scripture that they would convey the truth to the people and not conceal it? Isn’t this covenant that He took binding upon us? Didn’t the Prophet (sallAllaahu ‘alayhi wa sallam) take this covenant from his Companions when giving the bay’ah (pledge), as is stated in the agreed upon hadeeth of ‘Ubaadah bin Saamit, where he said: “And (we pledge allegiance to you) that we will speak the truth wherever we may be and not fear the blame of the blamers?” Doesn’t Allaah curse those who conceal the truth in His Book, as He states:

“Verily, those who conceal what We have revealed from the clear proofs and the guidance after We clarified it to the people in the Book, they are the ones cursed by Allaah and cursed by the cursers. Except for those who repent, rectify matters and clarify. These people, I will accept their repentance, and I am the Acceptor of Repentance, the Bestower of Mercy?” [Surah Al-Baqarah: 159-160]

Isn’t refuting those who oppose the mandates and laws of the Religion an obligation upon the people of knowledge? So if they fall short of this necessary obligation and someone fulfills this task, the obligation is removed from the rest. And from the rights he has over others is that they should supplicate for success for him and thank him after thanking Allaah in a good and nice manner, and not that he be confronted with accusations and bad thoughts about him.

Didn’t the Salaf carry out this order and fulfill this obligation, thus authoring numerous books, the likes of which cannot be counted, refuting the innovators from the time of the Taabi’een to this time of ours, and they still continue to do this?

Didn’t you, O Shaikh, write two books refuting the people of innovation, the first of which is the book “Akhbaar-ul-Aahaad”, in which you refuted the Mu’tazilah and whoever holds their views, and the second of which is your book “Al-Faa’iq fir-Raddi ‘alaa Mubaddil-il-Haqaa’iq?”

And, by the One of whom there is no deity that has the right to be worshipped except Him, I truly love a man who defends the religion, protecting it and shielding it, and who refutes those who enter into it that which doesn’t belong to it. However, I don’t know why some of the Mashaayikh, may Allaah guide them, have swerved away from the truth, when they know (better), instead rebuking the one who rises to fulfill this obligation, calling him a criminal, transgressor and an oppressor! And yet on the other hand if this evil were to affect anyone else, the world would be in an uproar and huge commotion. But when it affects the Religion, violating it and oppressing its right, the whole world is peaceful and forgiving! Would we be giving justice to the Religion and fulfilling its right this way, or would we be violating it, disregarding it and neglecting its characteristics, especially if what was affected from it was its foundations, principles and fundamentals, such as Tawheed when it is demolished by Major Shirk, and the Sunnah when it is destroyed by innovations, and the truth when it is ruined by falsehood? So at this point, do you hold that we should remain silent? No, by Allaah! Unless some of us rise to fulfill this right, since it is a collective obligation. And as for the one who fulfills this obligation (of refuting innovation), he has a huge reward and a grand recompense with Allaah, the Mist High, the All-Able, as has been stated just now.

As for your statement that for the past forty years you received news about him from noble scholars such as Shaikh ‘Abdur-Razzaaq ‘Afeefee, Shaikh ‘Abdur- Rahmaan Ad-Dawsiree, Shaikh ‘Abdullaah bin Humaid and Shaikh ‘Abdul-‘Azeez bin Baaz, and that they praised his Da’wah and mentioned his positive effects and they examined news of him, then I say:

First: As for the Mashaayikh you mentioned, then you probably asked them before they were aware of what is well known today about his condition.

Second: Perhaps during that time news about the outer appearance of his Da’wah reached them. Many people are deceived by the outer appearance of his Da’wah even up to today, because they do not know this (Ikhwaanee) methodology well enough since they didn’t read about it during those times.

Third: If they didn’t say anything against him, then this was because they weren’t aware of any of the mistakes he made. So they had a right to refrain (from speaking against him) if this was the case.

Fourth: But as for now, then it has been made clear and manifest that there are many errors in his Da’wah. And “The one who preserved it is a proof against the one who didn’t preserve it.” This is a principle that is well known amongst the Muhadditheen, and acting on it with regard to this matter is an obligation.

Fifth: As for Shaikh ‘Abdul-‘Azeez bin Baaz, who is the only one who remains alive from them,[5] then he knows what they are upon and there is no doubt about this. He responded to a question related to the movement of the Ikhwaan-ul-Muslimeen founded by Hasan Al-Bannaa, in which the questioner said: “Noble Shaikh, the movement of the Ikhwaan-ul-Muslimeen entered the Kingdom (of Saudi Arabia) some time ago, and they became active amongst the students of knowledge. What is your opinion with regard to this movement and to what extent do they comply with the methodology of Ahlus-Sunnah wal-Jamaa’ah?”

He responded by saying: “The movement of Ikhwaan-ul-Muslimeen has been criticized by specialized scholars because they do not have any enthusiasm with regard to calling to the Tawheed of Allaah and rejecting Shirk and rebuking innovations. And they have specific methods, which are made deficient by their lack of efforts to call to Allaah and their lack of guiding towards the correct Creed, which Ahlus-Sunnah wal- Jamaa’ah are upon. So it is upon the Ikhwaan-ul-Muslimeen to give importance to the Salafee Call to the Tawheed of Allaah, and to reject the worship of graves, the devotion to the deceased and the seeking assistance of those buried in the graves such as Husayn or Badawee and so on. This is what I wanted to convey.” [6]

Did you hear, O brother in Islaam, what Shaikh ‘Abdul-‘Azeez bin Baaz said, may Allaah prolong his life? So why won’t you say similar to what he said concerning the Da’wah of the Ikhwaan-ul-Muslimeen and what it contains from oppositions to the methodology of the Salaf as-Saalih. By this, you would be aiding the truth, removing an evil and advising the ummah.

As for your statement that they would mention his positive effects, then if any of the Mashaayikh you mentioned, with the exception of Shaikh ‘Abdul-‘Azeez bin Baaz, stated that he had positive effects, then he has been deceived just like you. However, what seems apparent from your words is that you are convinced that he had positive effects, therefore I must ask you the following questions, which I hope you can answer clearly and truthfully. So I say:

1. Is it from his positive effects that he was silent about the polytheistic worship that the people committed at the gravesites and tombs present in Egypt and that he didn’t forbid it, as if it had been sent down definitively from the heavens in verses recited?

2. Was from his positive effects the partisanship and division that he left behind amongst the ummah?

3. Is it from his positive effects that he established the Call to the Khilaafah and abandoned the Call to Tawheed, which all the messengers called to?

4. Is it from his positive effects that he caused the youth to hate the leaders and the scholars and prepared them to overthrow the present (Muslim) countries in order to establish a Khilaafah, which they claim will be opposite to them?

5. Is it from his positive effects that he brought about the false ascription of faults and blemishes on the leaders and the scholars, which his followers do, claiming afterward that these leaders are not fit for ruling and that the scholars are only flattering them?

6. Is it from his positive effects that he transformed the youth and placed them in positions in Da’wah while they were ignorant?

7. Is it from his positive effects that he instituted giving bay’ah (pledge of allegiance) to common people whilst abandoning those who rightfully deserve the bay’ah, such as the rulers?

8. Is it from his positive effects that he called to the coming together of the Shi’ees and the Sunnees? What is meant by coming together, is that each group should refrain from criticizing any of the beliefs of the other groups, so that the first group can come closer to the second group.

9. Is it from his positive effects that he claimed that the Salaf would commit Tafweed, designating the meaning of all of Allaah’s attributes (back to Allaah)?

10. Is it from his positive effects that he said: “There is no religious enmity between us and the Jews” which means that the Jews are our brothers?

11. Is it from his positive effects that he said: “We will work with one another in that which we agree on, and overlook from one another that which we differ on” which means that we should nullify the acts of commanding good and forbidding evil, which Allaah described the believers with, while praising them, in His saying:

“You were the best nation brought forth for mankind – commanding towards good and forbidding from evil and believing in Allaah” [Surah Aali ‘Imraan: 110] and other ayaat?

12. Is it from his positive effects that he gathered together people whose beliefs differed and whose convictions varied? So this person is a Sunnee and that person is a Shi’ee. This person is a Sufi and that person is a Jahmee. This person is an Ash’aree and that person is a rationalizing Mu’tazilee and so on and so on. And he claimed that they are all brothers because they say Laa Ilaaha IllaaAllaah Muhammad Rasoolullaah!

13. Is it from his positive effects that he revived innovations, amongst which was the innovation of celebrating the Prophet’s Birthday and his attending a gathering for it?

14. Is it from his positive effects that he claimed that the Messenger (sallAllaahu ‘alayhi wa sallam) attended his gathering, blessed it and forgave the sins of those present?

15. Is it from his positive effects that he was immersed in Sufism, having passion and affection for it?

16. Is it from his positive effects that he limited Islaam to twenty principles, making that binding upon his followers?

17. Is it from his positive effects that he made the conditions of bay’ah ten and that he obligated conditions that are not found in the Book of Allaah or in the Sunnah of His Messenger?

18. Is it from his positive effects that he made blind obedience a condition for the bay’ah, where he said: “By obedience I mean that the command should be carried out and executed immediately in times of hardship and in times of ease, in things pleasing and in things detested. This is because the levels of this (Ikhwaanee) Da’wah are three…(up to where he said about the second level, which is the level of Formation)…Organizing the da’wah in this level is to be carried out purely in a Sufi way from the spiritual standpoint and militarily from the practical standpoint.” [7]

Hearing and obeying is obligatory to the one in authority. However it is constrained by two restrictions:

First: It must be obedience with regard to something good. So there is no obedience to be given if it entails disobedience to Allaah.

Second: It must be in those things that a person is able to do, therefore he is not required to do what he is unable to. The Prophet (sallAllaahu ‘alayhi wa sallam) would instruct his Companions to only obey in what they were able to.

19. Is it from his positive effects that he attended the gravesite of Sayyidah Zaynab (radyAllaahu ‘anhaa) on the occasion of the annual gathering, and did not reject one word of the Shirk that took place there? On the contrary, he would advise and encourage the attendees to purify their souls and hearts from spite and malice!

20. Is it from his positive effects that he allowed Coptic Christians to enter his organization, making them supporters of his Call? Did any of the callers ever do this?

21. Is it from his positive effects that he established an assembly for Muhammad ‘Uthmaan Al-Mirghanee, who is well know for his belief in wahdat-ul-wujood, praising him and saying in this gathering: “Indeed, we the gathering of Ikhwaan owe the Mirganee leaders pure affection and a warm welcome?”

22. Is it from his positive effects that he would go to public assemblies from the first night of Rabee’-ul-Awwal to the 12th of Rabee’-ul-Awwal in which he would recite a chant that consists of Major Shirk:

“May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

23. Is it from his positive effects that he and his associates would travel three hours on foot going and three hours returning in order to visit the graves of the elite among the Husaafee Shaadhilee Order? But if it is said that his intention behind visiting was for purposes related to the Sunnah (i.e. to remind himself of death), then we say that it is not permissible to set out on a journey to them.

24. Is it from his positive effects that he would chant the following verses, which clearly indicate wahdat-ul-wujood:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

25. Is it from his positive effects that he claimed that Tawassul, which is the greatest of ways that people fall into Shirk, is from the subsidiary issues, which should not be given importance?

Lastly, I ask you, by Allaah, are these things that I have just listed above in these numbers in agreement with the Religion or in contradiction to it?

And I ask you, by Allaah, a third time: Is the one who clarifies the truth to the people and defends the Creed considered erroneous and a criminal who deserves to be censured, reprimanded, incriminated and told that your books should not be printed?

As for your statement that they excused him from the errors he committed, then I say:

First: What are the errors that should be excused – aren’t they those that are made in subsidiary issues, which stem from Ijtihaad? So are the errors committed by Al- Bannaa on subsidiary issues, such that they can be excused? And is Al-Bannaa from the people of Ijtihaad whose status should be preserved? Who are his teachers whom he studied religious knowledge under?

Second: Errors made in matters of Creed are not excused based on the unanimous agreement of the scholars from Ahlus-Sunnah wal-Jamaa’ah. And the books that they wrote refuting the innovators during every era and every location, which are too many to be counted, from the time of the Taabi’een to our present time, bears witness to this.

Third: The Mashaayikh you mentioned are from Ahlus-Sunnah wal-Jamaa’ah, and if they knew of Al-Bannaa’s contradictions against the Religion in fundamental issues and matters of Creed, they would not make excuses for him.

Fourth: As for your saying that they excused him, then this is an allegation on your part. So if you have with you something that confirms this, then present it. This only applies to you with respect to those who have passed away. But as for Shaikh ‘Abdul- ‘Azeez [8] then he is still alive and his stance regarding them (i.e. Ikhwaan-ul-Muslimeen) is well known. And he is our Imaam and our role model, and we know from the Shaikh that he refutes every error that he hears or learns of even if the one who commits it may be far away and even if the error is in relation to subsidiary issues. So how many errors has he refuted – they are too many to be taken into account. And if they were to be counted, then it would be long. And if it is possible, I will write to him asking:

“There is a person that claims that you have excused Hasan Al-Bannaa for the errors in Creed that he made, so is this correct?”

Fifth: Even if we assume that someone from Ahlus-Sunnah excused him for what he committed from errors in Creed, then his opinion of excusing him is to be considered as irregular and in contradiction to what Ahlus-Sunnah wal-Jamaa’ah are upon.

Sixth: As for the one who excused him, did he say that he can’t be refuted? If he said that he can’t be refuted, then he has aided the innovators and troublemakers who seek to deviate others by it.

As for your saying: “And they found in his words that which makes it known that he is a Mukhlis (sincere), Muwahhid (affirmer of Tawheed)”, then I say:

As for his being sincere (mukhlis), then no one can know this except Allaah because sincerity is something hidden, which only Allaah has knowledge of. It is stated in the authentic hadeeth: “Actions are only base don’t heir intentions, and indeed every person will have only that which he intends.” [9]

And in the hadeeth of Abu Moosaa: “Whoever fights so that the Word of Allaah could be the highest, then it (his fighting) was for the sake of Allaah.” And in the hadeeth of Ibn Mas’ood reported by Ahmad: “Perhaps a person may be killed between two groups and Allaah only knows his intention.”

And in the hadeeth of ‘Ubaadah: “Whoever fights not intending anything except recognition, then he will have what he intends.”

And in the story of the (brave) man who would follow and kill with his sword every pagan he encountered (during a battle), and the Companions were amazed by him and said: “No one amongst us has profited today like so and so has profited.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “He is from the inhabitants of the Hellfire.” So a man followed him the next day (while the battle continued), and found him fighting (with polytheists). When he had suffered many wounds, the man placed the tip of his sword on his upper chest and fell on it, thrusting it in him and thus killing himself. The man (who followed him) then went to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “I bear witness that you are the Mesenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Why is that?” He said: “That man about whom who said what you said yesterday killed himself.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Rise, O Bilaal, and announce to the people that no one shall enter Paradise except a believing soul, and that Allaah will indeed aid this religion by an evil man.”

The important point here is that sincerity is something hidden, which no one has knowledge of except Allaah.

As for you saying that he is a Muwahhid,[10] then this is a testimony and a commendation for him on your part that Allaah will question you about. It is obligatory for you to think carefully before sending out such commendations – where they put in their proper place or not? I don’t know if perhaps this is due to ignorance on your part of what Al-Bannaa fell into from Shirk, his disregard for those who committed it, as well as their polytheistic rituals, and his accepting them as members in his methodology. He is the one who said during the innovation of the Prophet’s Birthday:

“This beloved one (i.e. Muhammad) along his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

This means that the Messenger of Allaah attends their gathering, blesses it and pardons and forgives them! So I ask is this Shirk or not, O Shaikh?! And is the one who says such a statement and chants it a Muwahhid?! Is the one who takes the bay’ah (pledge of allegiance) in accordance with the Husaafee Shadhilee (Sufi) order a Muwahhid?! Have you come to know that the Sufis are Muwahhids and that they call to Tawheed, or that they commit Shirk and call to polytheism and innovation? Are you aware that Sufism is built upon Shirk and that it weaves its thread and fabric from polytheism and innovations?! Did you know that Hasan Al-Bannaa used to walk by foot, 20 kilometers going and the same distance returning, every Friday, to visit the graves of the (deceased) high members of Sufism, like Ad-Dasooqee, Sinjar and their likes? Is the one who does this a Muwahhid? O Shaikh, fear Allaah and know that you have severely damaged and violated your Tawheed by testifying that those upon Shirk (polytheism) and Bid’ah (innovation) are Muwahhideen. So repent to Allaah and turn to Him before time runs out.

Indeed, the true Caller who was a Muwahhid was Shaikh Muhammad bin ‘Abdil- Wahhaab, may Allaah have mercy on him, as well as those who treaded upon his methodology and followed his way from the scholars and the leaders from his time and the time of the Ameer, Muhammad bin Sa’ood up to this day of ours. May Allaah have mercy on those of them who passed away and preserve those of them who remain living.

And also the Shaikh, ‘Abdullaah bin Muhammad Al-Qar’aawee, who spread Tawheed throughout the southern areas (of Saudi Arabia) with the help of the late king, who went by the nickname of “The Falcon of Arabia”11 and who brought most of the areas of the (Arab) peninsula together under his sovereignty, uniting them under his rule, and cleansing them of aspects of polytheism and innovation. And he was followed in this by his noble children, may Allaah have mercy on those of them who passed away and may He preserve those of them still living.

I ask you, by Allaah, O Shaikh, if a person were to ask you: “What do you say concerning an individual who participated in a procession from the first of Rabee’-ul- Awwal to the twelfth of Rabee’-ul-Awwal and happily chanted verses of poetry, which I mentioned previously, amongst which was:

“This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins)?”

Will you make a ruling on him, that he is upon Shirk or Tawheed? What would be your answer?

And if you were asked about a man who endured the hardship of traveling by foot every week the distance of twenty kilometers to the Sufi gravesites and then the same distance returning, how would you judge this individual? Would you say that he is a Sunnee or an innovator, and would you say that he is a Muwahhid or a Mushrik?

So fear Allaah man and return to the truth, and repent to Allaah for indeed He accepts the repentance. Do not misguide the people, especially the students of knowledge, by defending the innovators. This traveling that Hasan Al-Bannaa and his associates would do every week is not free from three possibilities:

1. Either they intended to supplicate to those buried in the graves, which is Major Shirk and takes one out of the Religion, or

2. They intended to supplicate to Allaah while at these gravesites, which is an innovation, or

3. They intended to visit the graves as part of the Sunnah (i.e. to be reminded of death). However this couldn’t be achieved except by setting out on a journey, and setting out on a journey to make the lawful visitation of the graves, is an innovation. So based on this, the one who does it is either a polytheist or an innovator.

As for your statement: “Allaah granted benefit through his Da’wah and guided many people”, then:

What benefit came about for them? Is having disregard for Major Shirk and being silent about those who perform it, such as the deviants and the innovators considered a benefit? Is keeping silent about evil and not forbidding it – which stems from the principle that Hasan Al-Bannaa instituted: “We will work together in that which we agree on and pardon one another in that which we disagree on” – is this a benefit. Are those who are calling to the Khilaafah and who have abandoned calling to Tawheed, which was the way of all the messengers, a benefit?!

Is intending to destroy the present (Muslim) states and revolting against them, even if those who govern them are Muslims and rule by Allaah’s Legislation, establishing the penal laws, a benefit?

Rather, the Da’wah (Call) of the Ikhwaan (Al-Muslimoon) only destroys the youth and doesn’t benefit them, and it only corrupts them and doesn’t rectify them. As for your statement that you didn’t stop hearing him being praised in gatherings and his books being read until about seven years ago when the brothers turned against him and degraded his rank, then I say:

Is this a proof for him? If someone praises his methodology or praises him, who doesn’t know what is in his methodology from destructive ideologies and what he had from vile errors, this is not a proof for him or a scale determining the correctness of his methodology.

You know as well, deep down inside, that this is not a proof, and that they only praised him when they were misled by the general outer appearance of his methodology. But when they came to realize what he was upon, they rebuked it and censured him. and they had every right to do what they did.

O Allaah, You indeed know that we do not intend to disparage anyone nor to speak out against anyone, rather we only intend to clarify the truth and to warn the youth and the students of knowledge from the methodologies that consist of innovations and deviations. And we are only pointing out to them the errors in them so that they may not be deluded by them, entering into them and missing the path of truth, thus being misguided and misguiding those who come after them.

As for them having degraded his rank, then this is not correct. Rather they said about him what was conveyed to them with statements established in their sources, mentioning the names of the books and their page numbers. So are they degrading his rank when they relate these quotes to convince the youth that this methodology is erroneous because it contains truth and falsehood and mixes that which is correct with that which is wrong? This is like someone who drinks from water with impurities and dirtiness, and next to him is a person who drinks from water that is pure and free from pollution. Which of these two would you love most to drink from? So by doing this are they degrading or destroying his status?

I say: No, then again no. Rather, the heavens and the earth were not established nor were the messengers sent nor were the divine books revealed except to establish the truth and suppress the falsehood and to command the good and forbid the evil. So if the universe is void, or more appropriately, if the earth is void of one who will establish the truth for the sake of Allaah and those who command good and forbid evil, the earth will earn Allaah’s wrath and His punishment will descend. What indicates this is Allaah’s statement:

“And when the Word is fulfilled against them, we shall bring out from the earth a Beast for them to speak to them because mankind believed not with certainty in our ayaat (signs).” [Surah An-Naml: 82]

Ibn ‘Umar and Abu Sa’eed Al-Khudree, may Allaah be pleased with them, said: “When they stop commanding good and forbidding evil, (Allaah’s) Discontentment becomes binding upon them.”

Concerning the part “when the word is fulfilled”, ‘Abdullaah bin Mas’ood said: “It will be when the scholars die, knowledge goes away and the Qur’aan is raised up (to Allaah).”

I say: It is clear from this that commanding good and forbidding evil prevent torment from descending and Allaah’s Displeasure of His servants from being mandated.

And what falls into commanding good and forbidding evil is refuting the errors in Creed made by those who pronounce that, whoever they may be and wherever they may be. Would you like that the people of truth remain silent about clarifying it (i.e. the truth) and hold back from purifying it from that which is not part of it mixing and entering into it? Never! This will never be, by the Will of Allaah, so long as there are men to carry the Hadeeth and there is room for speech and there is force and strength for the truth and its people, who in doing this hope for Allaah’s Contentment.

As for your saying: “And they imposed themselves over him without there being anything mandating that he be specified (apart from others), for there were other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him”,

then I say: First: All praise be to Allaah who caused you to speak the truth even though you weren’t aware of it, for you have acknowledged that there is evil in his books, as well as deviation in his methodology and history. How close in resemblance is your statement O Shaikh to the speech of the people of innovation in terms of contradiction, so reflect!!

Second: The obligation on the scholars is to clarify to the people, according to the extent of their ability, what they are unaware of and to distinguish the truth from falsehood.

Third: We have been afflicted by this methodology in our very own lands and so it has corrupted the minds of our children. So now they reject the compassionate father, the affectionate friend and the educating teacher. And they do not take the advice of the advisor or the criticism of the critic unless he is a member of their party. So they resemble those who Allaah spoke about in His saying:

“And do not believe (in anyone) except he who follows your religion.” [Surah Aali ‘Imraan: 73]

And they say: “Do not believe anyone except the people of your group.” So this makes it necessary that one speak out against this methodology and its founder, as well as its offshoots, such as the Suroorees and the Qutubees. This is the reason that caused it (i.e. Ikhwaanee Manhaj) to be specified because it has spread amongst us and extended throughout our lands and regions. And it has corrupted the minds of our youth turning them into revolutionaries, takfeeris and terrorists.

So there is nothing strange if the Salafee students of knowledge rebuke this methodology and spread the errors it has in it, in order to uphold the truth, advise the people, seek nearness to Allaah and make Jihaad in His Cause:

“Verily We will not cause the reward of one who does a good deed to be lost.” [Surah Al-Kahf: 30]

As for your saying: “They have specifically chosen him and his books out of other well known books that are far worse than his books and callers, dead and alive, that are more deviant than him”, then I say:

I have already explained to you the reason for this. Also, along with this is the fact that the Salafees, all praise be to Allaah, do not remain silent with falsehood for they have refuted all of the deviant sects, past and present, old and new, as much as they were able to.

In this time, I specifically mean our noble teacher and our unique great intellectual and our sincere and dignified scholar, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah preserve him, grant him success and aid him, then the Committee of Senior Scholars after him, may Allaah grant all of them success, assist them with every good and aid them against every evil. So whoever flips through the fataawaa of Shaikh ‘Abdul-‘Azeez bin Baaz, whose number has reached seven volumes, will realize that he has written many refutations against the people of falsehood, with all of its components and all of their factions.

And this goes as well for what has been written from verdicts and refutations in the magazine of Islamic Research of the Committee of Senior Scholars, may Allaah reward them with good and bless their time

The point is that your statement: “Many of the brothers have imposed themselves over him without there being anything mandating that he be specified (apart from others), for there are other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him” means that they should not be refuted. This is a statement that is not put in its proper place. May Allaah forgive you and us and rectify our affairs and yours. This, O Shaikh, isn’t the way the arguments of the scholars are. On the contrary, their proofs were in affirming what the texts of the Book and the Sunnah, according to the understanding of the Salaf of the ummah, affirmed and negating what they negated.

Therefore, O brother in Islaam, if you hold that refuting Hasan Al-Bannaa and the people of his group from those who wallowed in Sufism and idolatry, entered innovations into the Religion and legislated into it that which Allaah and His Messenger didn’t legislate. If you consider that refuting these people and clarifying what their methodology consists of from falsehood and deviation – if you consider that to be a violation against the members of this methodology and its founder, then we have no control over guiding others, however it is upon us to supplicate to Allaah to remove from you this strange ideology and this false understanding that has deprived you and confused matters for you. And at the same time we fear that this ideology causes you to enter into the ranks of those whom Allaah spoke of when He said:

“And whoever opposes the Messenger after the guidance was made clear to him and follows a way other than the Way of the Believers, We will turn him to what he has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

Know that supporting the people of falsehood and defending them is not from the Way of the Believers, especially if they are polytheists or innovators, whose innovation leads to disbelief or sin. So I advise you and ask Allaah for you, O brother in Islaam, that you return to the truth and to supporting it. And I ask Allaah that He allow you to see it (i.e. the truth) and that he remove the veil that is before your eyes.

This is my advice to you, and it is the advice of every Salafee that loves good for you and fears for you the consequences of this foreign ideology and erroneous understanding. And with Allaah lies the success, to him I place my reliance and to Him I repent.

As for your statement: “Therefore I advise you O Shaikh to withhold your tongue and your pen from attacking this Caller, whom Allaah granted benefit by”,

I say: What a great advice this is, if only it were put in its proper place. This is a valuable gift for the one who wishes to preserve his Religion by it. However, you advised me not to advise, so is this a proper advice? So in reality it is only preventing good and hindering from the Path of Allaah. So fear Allaah, O Shaikh ‘Abdullaah [12], and return to the truth. By Allaah, of whom there is no deity worthy of worship except Him, there is not one percent of doubt in my heart that would lead me to undo what I have done. Rather, I hold that this is obligatory on me, since I have come to know about this man and his methodology that which entitles me to advise others and to clarify the observations made against this methodology, out of sincerity for the students of knowledge who have been deceived by them, in order to fulfill Allaah’s right over me that I defend the Religion of Islaam and to protect the Tawheed and preserve its honor as the Prophet (sallAllaahu ‘alayhi wa sallam) did.

As for your statement where you advised me to not attack the honor of this Caller, I say:

In your opinion, what has more right to be defended and protected – Tawheed and the authentic Creed, the Creed of Ahlus-Sunnah wal-Jamaa’ah or the honor of Hasan Al- Bannaa? Didn’t Allaah order us to fight the polytheists and the disbelievers for the sake of the Creed? Allaah says:

“And fight them until there is no more fitnah and the Religion is for Allaah.” [Surah Al-Baqarah: 193]

The word fitnah has been interpreted here as Shirk. Didn’t Allaah permit the termination of the lives of the disbelievers and the polytheists, the imprisonment of their women and children and the taking of their wealth as booty for the Muslims due to the Creed? Shouldn’t this be permitted for one who commits Major Shirk, agrees with those who perform it, and introduces innovations into the Religion as well as laws that have not been legislated?

Shouldn’t this be permitted against his honor, for the purpose of clarifying the truth to those who have been deceived by this man and his methodology?

Rather, by Allaah of whom there is no deity worthy of worship except Him, the obligation upon me and you and all of the seekers of knowledge is that aiding the Religion and exposing the truth must take precedence over everything in this world, out of obedience to Allaah, establishing His right, aiding his Religion and defending the beliefs of the Muslims from deceptions. And with Allaah lies the success.

As for your statement in which you advised me to not print my book, then:

First: I consider this to be hindering from the Way of Allaah on your part. This is because I hold this book as being one of the best of my good deeds since I aided the truth by it, preserved the honor of Tawheed with it and defended the authentic Creed through it. I hope that I have done this sincerely for Allaah’s sake, establishing His right and defending the sanctuary of His Religion, but I am not freeing myself from shortcomings and errors. And I ask Allaah to forgive me, for indeed whatever deed an individual performs, he is prone to deficiencies and shortcomings.

Second: I consider this to be an abandonment of the truth from you, a siding with the people of falsehood on your part and support for them. This is enough as an offense against the Religion and then against those who carry it, those about whom Allaah said:

“And who is better in speech than he who calls to Allaah and does righteous deeds and says: ‘I am from the Muslims.’” [Surah Fussilat: 33]

Third: I heard that some of the hizbees (partisans) buy the books that criticize and speak against their party in large amounts and then burn them. So what is the difference between one who burns my book after it’s printed and one who tells me not to print it?

Fourth: I consider this to be from interfering in other people’s affairs in order to prevent the spread of good. And it states in the hadeeth: “From the goodness of a person’s Islaam is that he abandons what doesn’t concern him.”

Fifth: If I printed it and the people disseminated it, then I would be printing a book that affirms Tawheed and censures Shirk, that affirms the Sunnah and censures Innovation, and that affirms the truth and censures falsehood. So it would be an obligation on you to request the expeditious printing of the book, in order to aid Tawheed, the truth and the Sunnah. However, you have done the opposite and instead requested me not to print the book. And by doing this, you are supporting the people of innovations and partisanship wrongfully against the people of Tawheed and the Sunnah, the followers of the way of the Salaf.

So seek forgiveness from Allaah and repent to Him before your life passes and comes to an end. For by Allaah, neither this person nor that person will be able to benefit you before Allaah (on the Day of Judgement). Rather, the only thing that will benefit you is your standing up for the truth and your support for it and its people. And Allaah is the only One whom we ask that He guide us and you to the truth and to supporting it and its people. And He is the only One whom we seek refuge in from vain desires and misguidance.

As for your warning me against printing the book out of fear for me that it will ruin my reputation, then I say to you:

Know that the ruining of one’s reputation comes only due to supporting falsehood and speaking it or doing it. And I, thanks to my Lord, have not committed any falsehood and nor have I supported the people of falsehood in order that my reputation would be ruined in front of the believers, who are Allaah’s witnesses on His earth. Rather, I have performed the truth and supported the truth, which I hope I will be rewarded for by Allaah and due to which I will be considered honest amidst the people.

As for the people of falsehood, then I am not concerned about my reputation with them. I ask Allaah the Most Great, Lord of the Noble Throne, to protect me from their evil and to save me from their plots. And I will continue to pursue my printing and distribution of the book, if Allaah wills, relying upon Allaah in whose Hand lies the forelock of all His slaves.

Was-Salaam ‘Alaikum wa Rahmatullaahi wa Barakaatuh.

Footnotes:

[1] Translator’s Note: This tremendous book written by Shaikh Ahmad An-Najmee was written and published in the same year as this letter (1418H). It is about 300 pages long and contains an in depth analysis of the two most popular deviant methodologies in the field of Da’wah today, that of the Jamaa’at at-Tableegh and the Ikhwaan-ul- Muslimeen. The book has introductory commendations from Shaikh Saalih Al-Fawzaan and Shaikh Rabee’ Al- Madkhalee, may Allaah preserve all of them.

[2] Translator’s Note: Shaikh Ahmad An-Najmee was born in 1346H and was around 22 years old when Hasan Al- Bannaa was shot and killed in Egypt on 2/12/1949 (1368H).

[3] Translator’s Note: He means by this outside of the Kingdom of Saudi Arabia.

[4] Translator’s Note: The belief of wahdat-ul-wujood is a deviant Sufi concept that entails the belief that Allaah and His creation are one existence. Thus there is no distinction between Creator and creation.

[5] This treatise was written during the lifetime of Shaikh Ibn Baaz, may Allaah have mercy on him

[6] In a magazine Shaikh An-Najmee has.

[7] From Majmoo’at Rasaa’il (Collection of Essays) of Al-Bannaa; Risaalah at-Ta’aaleem (pg. 268)

[8] He is referring to Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him.

[9] An “agreed upon” hadeeth from the narration of the Commander of the Believers, ‘Abu Hafs, ‘Umar bin Al- Khattaab, may Allaah be pleased with him.

[10] Translator’s Note: The word Muwahhid comes from Tawheed. Consequently it means someone who abides by the mandates of Tawheed, which means worshipping Allaah alone without any partners, and shunning all forms of Shirk.

[11] The “Falcon of Arabia” was King ‘Abdul-‘Azeez bin ‘Abdir-Rahmaan Aali Su’ood, may Allaah have mercy on him.

[12] He is referring to Shaikh ‘Abdullaah bin Jibreen.

10 Points on the Salafee Manhaj – Shaikh Ahmad bin Yahyaa An-Najmee

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 56-57) compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri
Al-Ibaanah.com

The Salafee Manhaj

1. We worship Allaah by way of Tawheed. So we do not supplicate to anyone besides Allaah nor do we seek refuge in anyone besides Him in matters of bringing about good or repelling some harm. We perform worship by having hatred and enmity for the polytheists. However, we are obligated to call them to Tawheed first and clarify to them that there is no Islaam without Tawheed and that whoever calls unto other than Allaah has committed disbelief. So whoever persists after that, then at that point we are obligated to distance ourselves from him and hate him for the sake of Allaah.

2. The Creed of the Salaf is established upon the principle that “Allaah is described with what He has described himself with in His Book and upon the tongue of His Messenger (sallAllaahu ‘alayhi wa sallam), without resorting to tahreef, tamtheel, tashbeeh, ta’teel or ta’weel.” [1]

3. We affirm for Allaah the best of Names, which He has affirmed for Himself and which He has praised Himself with, whether they are mentioned in the Qur’aan or the Sunnah.

4. We believe that there is no path towards achieving Allaah’s contentment, or a way towards Paradise, except through the Way of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). And whoever seeks a way towards gaining Allaah’s contentment through other than the Way of Allaah’s Messenger, then he has gone astray and been blinded from the truth. And he has lost in this world and the next.

5. We believe that the Legislation of Allaah is what has been brought down through the two revelations: The Book of Allaah and the Sunnah of His Messenger (sallAllaahu ‘alayhi wa sallam). This is what our Lord has indicated in his saying: “Then we placed you on a Sharee’ah (Legislated System) based on Our Command, so follow it, and do not follow the desires of those who have no knowledge.” [Surah Al-Jaathiyah: 18]

6. We believe that the Qur’aan is the Speech of Allaah, which was revealed and not created, and that the Sunnah is what explains and clarifies it. The Qur’aan is interpreted by the Sunnah and by the interpretations of the Sahaabah (Companions) and those who followed them in goodness. So the interpretation of the Qur’aan is by way of the narration, meaning by way of the Sahaabah, the Taabi’een and the Ahaadeeth concerning it. And the books that contain these interpretations are the ones we are obligated to acquire and read, such as the Tafseer of Ibn Jareer, the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee, the Tafseer“Ad-Durr Al-Manthoor” of As-Suyootee and so on.

7. We are obligated to take the Sunnah according to the way of the Muhadditheen – in terms of their authenticity or weakness. So we take what is found to be authentic and leave off what is weak.

8. We worship Allaah by obeying the rulers, as long as they are Muslims who seek judgement through Allaah’s Legislation and who establish the prescribed punishments, and as long as they establish the prayer. Obeying them is an obligation even if they commit oppression. And whoever says something contrary to this and makes it permissible to revolt against the Muslim leader, even if he may be oppressive, then he is an innovator and a deviant. And it is obligatory on the Muslim scholars to refute this statement of his and to expose his deviance.

9. We hold that it is not permissible to spread the faults of the leaders, because doing this influences and brings about trials and afflictions (fitan), and causes them to spread.

10. We are obligated to worship Allaah through the Sunnah, by following it and by loathing innovations and the innovators. This is based on the Prophet’s saying: “Whoever does a deed, which is not in accordance to our affair (i.e. the Sunnah) is rejected.” And in another narration: “Whoever introduces into our affair (Sunnah) that which isn’t part of it is rejected.”

This is a summary and some brief words on the Creed of the Salaf, which we are obligated to accept and follow if we truly want salvation and the truth. And we must renounce those opinions of men, which cannot be traced back to any source of evidence, since men are known by way of the truth and the truth is not known by way of men. Lastly, we must beg and implore Allaah to show us the truth as true and enable us to follow it, and to show us the falsehood as false and enable us to avoid it. Indeed Allaah is Responsible for that and Able to make it happen. And may the peace and blessings of Allaah be on Muhammad – the best, most dutiful, most pious and purest of creation – and on his family and his Companions.

Footnotes:

[1] Translator’s Note: These are forbidden acts committed against Allaah’s Names and Attributes. Tahreef means to change or distort the wording of Allaah’s name or attribute. Tamtheel and tashbeeh means to give a like resemblance to a name or an attribute. Ta’teel means total denial of a name or an attribute. Ta’weel means to misinterpret a name or an attribute, thus changing it’s meaning.

The Meaning and Ruling of Hijrah : Shaikh Ahmad bin Yahyaa An-Najmee

His explanation of Thalathat-ul-Usool
Al-Ibaanah.com

In his explanation of “The Three Fundamental Principles” of Imaam Muhammad bin ‘Abdil-Wahhaab, Shaikh Ahmad An-Najmee said:

The definition of Hijrah is: To abandon the Land of Shirk, i.e. to leave it, and to come to a Land of Islaam. This is since the word Hijrah is derived from the root hajr which means to abandon or leave off. The Muslims were commanded to abandon the Land of Shirk and go to the Land of Islaam. The ruling on Hijrah is that it is obligatory for the one who is able to do it. This is why Allaah informs us that there will be a group of people whom the angels will take in death while they are wronging themselves due to their lack of migrating and their preferring the Land of Shirk.

Allaah says: “Verily, as for those whom the angels take (in death) while they are wronging themselves (by not performing Hijrah), they (angels) will say (to them): ‘In what (condition) were you?’ They will reply: ‘We were weak and oppressed in the earth.’ They (angels) will say: ‘Was not the earth of Allaah spacious enough for you to migrate therein?’ Such men will find their abode in Hell – what an evil destination! Except the weak ones among men, women and children – who cannot devise a plan, nor are they able to direct their way. These are the ones whom Allaah is (most) likely to forgive, and Allaah is Ever Oft-Pardoning, Most Forgiving.” [Surah An-Nisaa: 97-99]

And He says: “O My servants who believe (in Me)! Verily, My earth is spacious so to Me alone, perform your worship.” [Surah Al-‘Ankaboot: 56]

Al-Baghawee, may Allaah have mercy on him, said: “The reason for the revelation of this ayah was due to some Muslims who had resided in Makkah and did not migrate (to Madeenah). Allaah called out to them using the title of Eemaan (for them).”

We derive from these verses that Hijrah is obligatory on the one who is able to do it, which requires him to move from a Land of Disbelief to a Land of Islaam. This is since in a Land of Disbelief, the believer is exposed to harm and the government will be against him as opposed to in his favor. Even though he may be safe from harm, he will still not be safe from having to seek judgement in laws that are not from Allaah’s Legislation, such as man-made laws, which they use to govern the people.

However, Hijrah in our present time must only be done with the permission from the country that one is migrating to. So if the country refuses to accept this emigrant, then he has no ability or power in the matter except by Allaah’s leave.

Things used to be easy (in the old days). But as for today, there is difficulty in Hijrah either from the side of the country that one is migrating from or from the side of the country that one is migrating to. So whoever is able to make Hijrah, with ease and no difficulty, to a Land of Islaam, then such a person is obligated to do that. Furthermore, some of the Muslim countries today apply strict measures against those who adhere to the Religion of Allaah in everything that he brings and leaves behind.

In summary, any Muslim that lives in a country, which the disbelievers rule based on man-made laws, must migrate from it if he is easily able to do it. And if it is not easy for him, then according to what is apparent (from the texts), he is excused due to Allaah’s saying: “Allaah does not burden a soul with more than it can handle.” [Surah Al-Baqarah: 286]. And with Allaah lies the success.

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55)
Compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri.
Taken from Al-Ibaanah.com

Question: “Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa’at-ul-Ikhwaan al-Muslimoon

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’” [Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: “brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”