Posts Tagged ‘rabee’

Some Statements from Shaikh adh-Dhafeeri’s Refutation of Muhammad al Imaam, introduced by Shaikh Fawzaan

September 7, 2015

Firstly, a reminder about what Shaikh Rabee said a year agp when he was asked about Shaikh Ubaid al Jaabiree’s declaring Muhammad al Imaam to be an innovator, to which he responded:

( http://www.sahab.net/forums/index.php?showtopic=146223 )

“Firstly, it is obligatory upon Muhammad al Imaam to repent to Allaah from this pact”

Then he said,

“I am amazed at the one who seeks to reject the tabdee’ (declaration of one being an innovator) of Shaikh ‘Ubaid for Muhammad al Imaam, but this one doesn’t seek to reject the takfeer (declaring one to be a disbeliever) of some of the Haddaadees (extremists) and Hizbees of myself and Shaikh ‘Ubaid based upon Muhammad al Imaam’s pact”

More statements of the scholars on Muhammad al Imaam’s pact:

https://sughayyirah.wordpress.com/category/teach-children-and-ourselves-islam/aqeedah-and-manhaj/individuals-and-groups-whom-the-scholars-have-criticized/muhammad-al-imaam/

The following are a few sentences translated from the treatise by Shaikh Abdullah bin Sulfeeq adh-Dhafeeri[1] which can be downloaded from here:

http://www.sahab.net/forums/index.php?showtopic=154275

Shaikh Saalih Fawzaan said about this treatise by Shaikh Abdullah bin Sulfeeq adh-Dhafeeri:

“I have examined the treatise entitled: ‘Alerting those who possess pure intellects’ by Shaikh Abdullah bin Sulfeeq adh-Dhafeeri – (we ask that) Allaah grants him success – and I found it to be satisfactory with regards to its subject.  So (we ask that) Allaah rewards him with good and brings about benefit by his knowledge”

(p.2 in the pdf viewer)

The following are just a few of the statements of Shaikh Abdullah bin Sulfeeq adh-Dhafeeri from the treatise:

“Firstly, Muhammad al Imaam’s continuing to defend the pact and work by its ratified terms until the present – along with the Yemeni and Saudi governments as well as the governments of the Gulf nations being at war with the Houthis – those (Houthis) who have broken agreements, killed Ahlus Sunnah, betrayed them numerous times and who are supported by Iran which supplies them with weapons and equipment.

“Secondly, the followers of Muhammad al Imaam misguiding the people with fabrications about the noble Shaikh Saalih bin Fawzaan al Fawzaan in saying that he approves of this pact.” (p.4 in the pdf viewer)

Shaikh Abdullah bin Sulfeeq adh-Dhafeeri said:

“The unrestrictiveness of their statement (in the pact): ‘And the absence of war, mutual clashing, fighting, or fitnah no matter what the circumstances or the reasons’

“The unrestrictiveness of this shows foolishness, weakness, and cowardice.  Because it requires and necessitates a lack of fighting the Houthis no matter what they do.  Even if they fight and kill Ahlus Sunnah in all areas of Yemen, or if the (scholars and rulers) of the Muslims of Ahlus Sunnah announce a general call to arms against the Houthis, then Muhammad al Imaam will stick to the pact and won’t fight with his Muslim brothers from Ahlus Sunnah even if jihaad and fighting are considered fard ayn (an individual obligation).

“Likewise it requires that Muhammad al Imaam and whoever is under his leadership stick to this pact and this unrestricted agreement even if there occurs from the Houthis treachery and betrayal.” (p.9 in the pdf viewer)

Shaikh Abdullah bin Sulfeeq adh-Dhafeeri said:

“This is what Muhammad al Imaam has made obligatory with the Houthis which is built upon this agreement which he endorsed – even up until the present.  For indeed on the first jumuah after “Decisive Storm”[2] (started) he rejected this fighting.  This fighting which was a result of the Houthis breaking and betraying their treaties and their international agreement – and he called (this fighting against the Shia Houthis) the fighting of fitnah.  And he continues to be upon this.  He emphasized this in the khutbah he gave on the 15th of Shawwal 1436H in which he portrayed the fighting which is occurring right now against the (Shia) Houthis as the fighting of fitnah.  And (he mentioned) that whoever left it was the one who had intellect and understanding – and he meant by that himself and his followers.   He mentioned texts and narrations to try to argue that, which shows that he is only someone who memorizes and transmits (the texts) without understanding them.  And that he doesn’t distinguish between the fighting of jihaad against the evil-doers and the fighting of fitnah.” (p.9 in the pdf viewer)

Shaikh Abdullah bin Sulfeeq adh-Dhafeeri said:

“Seventhly, what it contains from far-reaching danger, and that is what some of Muhammad al Imaam’s followers are doing from misguiding the people through their telling lies about Shaikh Saalih Fawzaan that he supports this pact.  And from this is what has come on the website (which will not be named here) from what Uthmaan as-Saalimee and Jameel al-Haamilee have transmitted – that they showed Shaikh Fawzaan some of the terms of the pact and that he supported Muhammad al Imaam and said:

بما أنها قد وقعت انتهى الأمر

“Because it has already occurred, the affair has ended”

And that he said,

إن الشيخ محمد الإمام هو أعرف بحاله أي حال البلاد

“Indeed Shaikh Muhammad al Imaam is more knowledgeable about his situation”

And that he said,

وبما أن الشيخ محمد قد وقع على هذه الوثيقة فهو أمر مطلوب حفاظا على الدعوة والدماء والأعراض

“Because Shaikh Muhammad has signed this pact, then this is something which is desired to preserve the da’wah, the blood (of the people), and their honor”

“I (Shaikh Abdullah bin Sulfeeq adh-Dhafeeri) say: (Even) If they were truthful in their transmission, then they didn’t present to Shaikh Saalih Fawzaan the entire pact.  If they had shown Shaikh Fawzaan the entire pact along with what has become clear lately from the positions of Muhammad al Imaam regarding the “Decisive Storm” (military strikes), the Shaikh (Fawzaan) would have rejected this pact.  And how could Shaikh Fawzaan agree to its terms while it contains what it contains of calamities and misrepresentation of the (correct) beliefs?” (p.13 in the pdf viewer)

(end of what was translated from that treatise)

Shaikh Rabee on Saudi’s war against the Houthis:

https://sughayyirah.wordpress.com/2015/09/03/shaikh-rabee-on-saudis-war-against-the-houthi-raafidhah/

Footnotes

[1] Part of Shaikh Rabee’s praise for Shaikh Abdullah bin Sulfeeq adh-Dhafeeri and one of his books can be found here: http://www.rabee.net/ar/articles.php?cat=7&id=214

[2] The name of Saudi Arabia’s military operation: عَاصِفَة الحزم

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Shaikh Rabee on Saudi’s war against the Houthi Raafidhah

September 3, 2015

The following was translated from:

http://www.sahab.net/home/?p=1611

The Noble Scholar Rabee bin Umair al Madkhalee said:

All the praise is for Allaah alone and may the salaah and the salaam be upon the Messenger of Allaah, his family, his Companions, and whoever follows his guidance.  As for what follows:

Indeed I, and every Muslim who is truthful in his religion, we direct abundant thanks to the Custodian of the two Noble Holy Masjids (in Makkah and Medinah): the King Salmaan bin Abdul ‘Azeez Aal as-Sa’ood – (we ask that) Allaah preserves him and guides his steps – due to what he has begun from directing precise military strikes against the Raafidah (Shia) who hate Islaam and the Muslims.  They (the Raafidah) are those who surpass the Jews and the Christians in warring against Islaam and the Muslims.  This is a war which they have inherited from their predecessors – the enemies of the noble Companions and (the enemies of) all who follow them (the Companions) in beliefs, statements, and actions.

And in doing this, O Custodian of the two Noble Sanctuaries, this is helping Islaam.  The Muslims will never forget this (action), nor will history.  I ask that Allaah helps you against your enemies, that He suppresses them, and that He cuts off their roots.  Indeed my Lord is The One Who hears and answers the supplication.

Likewise I ask that He, The Most High, grants success to the rulers of the Muslims who share in this honorable war that is for the purpose of safeguarding the beliefs, legislation, and rulings of Islaam – and as an obligation to their people to raise and educate them upon these tremendous fundamental principles.

 

Translated by Ummu Khadijah

 

 

Nov 2014 Advice to the people of Yemen – Shaikh Rabee

November 11, 2014

The following was translated from

http://www.sahab.net/forums/index.php?showtopic=148368

(the audio and written text may be found there)

Question: Our Shaikh – (we ask that) Allaah preserve you – what do you advise the people of ‘Adan and other than this city (in Yemen) to do when faced with the Houthis (Shia)? (we ask that) Allaah preserve you.

Answer: (after praising Allaah and sending salaah and salaam upon the Messenger): To proceed: Indeed I advise all of the people of Yemen from all parts Yemen to make two or three battlefronts in two or three regions to fight against these Baatinee Raafidee (Shia) Houthis who are the worst enemies to Islam, the worst enemies to the noble Companions, and the worst enemies to Ahlus Sunnah wal Jamaa’ah.

This repulsive group (the Shia Houthis) has not waged war against them except due to severe enmity towards Islaam and its people – the previous generations and the later ones. So I see it as being obligatory upon all of the people of Yemen – in Ibb, Ta’iz, ‘Adan, al-Baydhaa, and everywhere else – until even in San’aa, that they make some strong battlefronts to defeat this group and to annihilate them and exterminate their tribulations. And do not be easy with them, because this is from the greatest of jihads.

By Allaah, if the people of Yemen were to surrender to the Houthis, Islaam would be completely lost. And Yemen would certainly become like Iran or worse, showing enmity to the Companions, waging war against the Quran, waging war against the (Mothers of the Believers) wives of the noble Messenger – alayhe as-Salaatu was salaam.

So it is obligatory upon them to rise up with all seriousness and determination. And it is obligatory for them to utilize everything at their disposal (that is halaal) to destroy this tribulation (fitnah) and to raise the banner of the true Islam.

I ask Allaah to grant them success, and that He unites their word upon the truth, and that He unifies their ranks, and that He helps them and makes their word (laa ilaaha illaallaah – none deserves to be worshiped except for Allaah – who is God, The Supreme Creator) the uppermost. Indeed our Lord is the One Who answers the supplications. And the salaah and salaam be upon our Prophet Muhammad, his family, and his Companions

Muharram 14, 1436

Refutations of Tahir Wyatt

August 1, 2014

 

 

Shaikh Rabee on Tahir Wyatt 3 years ago:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12547

“After I studied this matter, I found that he (i.e. Tahir Wyatt) was refuting Salafees in the West and harming them, and he would accompany those who were splitting the ranks of the Salafees. And recently some articles have been posted on Kulasalafiyyeen[1] relating to this matter. These things are an indication of something. The next matter is that he refused to speak about Abul-Hasan al-Ma`ribee, but his soul allows him to rebuke Salafees. How is it easy for him to attack Salafees here and there and he finds it difficult to speak a word of truth about Abul-Hasan al-Ma`ribee.  If he (i.e. Tahir Wyatt) was a Salafee, then this would not be his condition.

 

Under the advice of some of the Scholars, 3 years ago, some students wrote a comprehensive response to Tahir Wyatt, Muhammad Akhtar Chaudry, and Nadir Ahmed unveiling the reality of madeenah.com and fatwa-online (most articles can be downloaded at this link):

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12297

http://www.salafitalk.net/st/uploads/madeenah-com-students-1.pdf

http://www.salafitalk.net/st/uploads/madeenah-com-students-2.pdf

http://www.salafitalk.net/st/uploads/madeenah-com-students-3.0.pdf

http://www.salafitalk.net/st/uploads/madeenah-com-students-3.1.pdf

http://www.salafitalk.net/st/uploads/madeenah-com-students-3.2.pdf

 

 

More recently, the student Abu Hafsah Khashif Khan on Tahir Wyatt:

https://www.youtube.com/watch?v=V4QX3TWFaTk

 

 

 

http://www.manhaj.com/manhaj/articles/nrnfu-tahir-wyatt-shadeed-muhammad-and-the-nation-of-islam.cfm

http://www.manhaj.com/manhaj/articles/mqwsb-tahir-wyatt-shadeed-muhammad-and-the-nation-of-islam-part-2.cfm

http://www.manhaj.com/manhaj/articles/feoja-tahir-wyatt-shadeed-muhammad-and-the-nation-of-islam-part-3.cfm

http://www.manhaj.com/manhaj/articles/xzuhc-tahir-wyatt-shadeed-muhammad-and-the-nation-of-islam-part-4.cfm

 

 

 

 

Stay Away from Tahir Wyatt

October 6, 2013

 

The student Abu Hafsah Kashif Khan on Tahir Wyatt:

 

 

Shaikh Rabee: “I am not pleased that anyone has blind partisanship towards me, ever”.

July 5, 2013

Arabic text of full question and answer (as well as audio links) can be found here:

http://www.sahab.net/forums/index.php?showtopic=115083

Audio:

http://k003.kiwi6.com/hotlink/k06e6g5e0l/shaikh_rabee_-_naseehah.mp3

نصيحتي لكم أن تدرسوا ، إذا تُكُلم في شخص ،

أن تدرسوا عنه ، وتأخذوا أقوال الناقدين

وتفهمونها ،

وتتأكدون من ثبوتها ، فإذا تبين لكم ذلك

فليحكم الإنسان من منطلق الوعي والقناعة

لا تقليدا لهذا أو ذاك ولا تعصبا لهذا أو ذاك ،

ودعوا الأشخاص فلان وفلان ،

هذه خذوها قاعدة وانقلوها لهؤلاء المخالفين

ليفهموا الحقيقة فقط ويعرفوا الحق

ويخرجوا أنفسهم من زمرةالمتعصبين بالباطل ،

وأنا لا أرضى لأحد أن يتعصب لي أبدا

إذا أخطأت فليقل لي من

وقف لي على خطأ أخطأت .

بارك الله فيكم

ولا يتعصب لأحد هذا أو ذاك ،

لا يتعصب لخطأ ابن تيمية ولا ابن عبد الوهاب

ولا لأحمد بن حنبل ولا للشافعي ولا لأحد

إنما حماسه للحق واحترامه للحق

ويجب أن يكره الخطأ ويكره الباطل

My advice to you is that you study.  When a person is spoken about, that you learn about him.  And that you take the statements of those who examine critically and understand them (those statements).  And that you are certain about their (the statements) reliability.

So when that becomes clear to you, then let a person judge from the starting point of carefulness and conviction, not from blind following this one or that one, nor from blind  partisanship to this one or that one.  And leave the personalities of So-and-so and So-and-so. 

Take this as a fundamental principle and spread it to these opposers only so that they can understand the reality and know the truth and so they can extract themselves from the group of blind partisanship to falsehood.

And I am not pleased that anyone has blind partisanship towards me, ever.

If I make a mistake then let someone say something to me who will stop me from the mistake in which I have erred – baarakallahu feekum.

And do not have blind partisanship for this one nor that one – do not have blind partisanship for a mistake of Ibn Taymiyyah, nor Ibn Abdul Wahhaab, nor for (the mistake of) Ahmad ibn Hanbal, nor Ash-Shaafi’ee, nor anyone.

One’s enthusiasm is for the ttuth, and one’s reverence is for the truth. And it is obligatory for a person to dislike error and falsehood.

Translated by Ummu Khadijah

The Difference Between Naseehah (Advice) and Ta’yeer (Degradation)

June 17, 2013

These are just a couple of sentences from Shaikh Rabee and Shaikh Saalih Suhaymee from their commentaries on Imam Ibn Rajab’s book – The Difference Between an-Naseehah and at-Ta’yeer

 

 

Shaikh Rabee – hafithahullah – said:

 

This book is: The difference between Naseehah (advice) and Ta’yeer (degradation/belittlement) (by Ibn Rajab)

 

When you criticize an individual, it is obligatory upon you to stick to the truth, honesty, and sincerity (ikhlaas).  And that your intention is to clarify the truth and point out the error which contradicts the truth.

 

When this is your intention, then this is a noble intention and a tremendous affair which the entire ummah should be grateful for.  And it is not permissible for anyone to accuse you of (doing) evil.

But if you have evil intentions and it becomes clear after study and examination that you are Saahibu Hawaa (a person of desires), then the people have the right to speak about you.

 

Al-Haafith Ibn Rajab – rahimahullah – said:

 

“All praises and thanks are only for the Lord of the Universe (Allah).  His Salaah and Salaam be upon the Imaam of those who have taqwa – the Seal of the Prophets – and upon his family, Companions, and those who follow them perfectly (in belief, statements, and actions) until the Day of Recompense (Day of Judgement).  As for what follows:

These are some brief words gathered together  regarding the difference between an-Naseehah and at-Ta’yeer. Because these two are similar in that both of them are: mentioning about a person what he dislikes to be mentioned.  There is no difference between them with most of the people.  And Allah is the one who grants success (in being guided) to what is correct.”

 

Meaning: an-Naseehah is mentioning about a person something he dislikes and at-Ta’yeer is also mentioning about a person what he dislikes.  So there can be some similarity between an-Naseehah and at-Ta’yeer.

 

At-Ta’yeer is that you mention a fault (or flaw)  and an-Naseehah is that you mention a fault also – so that the people can be warned from him if he has an innovation or an error – when your intention is seeking the Face of Allah – He is the Blessed and Most High – then this is an-Naseehah.

 

And if you mentioned his flaw to satisfy your own desire, you never had a legislated goal, your goal was only to satisfy your desire, then this is ta’yeer and is degradation and a sin….

 

 

http://rabee.net/show_book.aspx?id=884&pid=5&bid=154

 

 

 

 

And Shaikh Saalih Suhaymee – hafithahullah – said:

 

التعيير هو تنقص عيَّره أي تنقصه بنسبه أو بصَنْعَتِه

أو بشكله أو بلونه أو نحو ذلك وكل هذا محرم

At-ta’yeer is belittlement, he reviles him – meaning – he belittles him because of his lineage, or his job, or his appearance, or his color, or what is similar to that – all of this is haraam….

والشاهد أن التَعْيِيْر من عَيَّرَ الشخصَ

أي تنقَّصَه سواءً طعن في حسبه أو نسبه

أو قبلَ ذلك في دينهِ

أو في بلده أو في لونه أو في شكله أو في خلقه

وكل ذلك محَرَّمٌ ولا يجوز الوصف بقصد التعيير وتنقص

…The point of benefit is that at-ta’yeer is when someone reviles another person – meaning he belittles him – the same whether he reviles him due to his status, his lineage, or before that in his deen, or his country, his color, his appearance, or in his body – all of that is haraam.  It is not permissible to describe a person with the intention of revilement or degradation (belittlement)…

 

From: http://www.alharamain.gov.sa/index.cfm?do=cms.scholarsubject&schid=5755&subjid=6020&audiotype=lectures&browseby=speaker

 

الفرق بين النصيحة و التعيير/ قول المؤلف أفامة الحجج الشرعية والأدلة

Regarding the Claimed Contradictions of Shaykh Rabee’ in Jarh and Ta’deel

June 13, 2013

Taken From:

http://www.bakkah.net/en/regarding-claimed-contradictions-shaykh-rabee-al-madkhalee-jarh-tadeel.htm

 

In the Name of Allaah, the All Compassionate, the Ever Merciful…

[Read the complete PDF version of this article]

We’ve seen for years people criticizing the likes of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him), regarding the claim that he is not upon the way of the early critics of the Salaf – the likes of Imaams Ahmad ibn Hanbal and Yahyaa ibn Ma’een. And what they say: “His ‘foolishness’ of lavishly praising people and then abandoning them has excluded him from resembling the critics of old, and it shows that he is ‘unstable’ and his statements in criticism of people are ‘not reliable’.”

Let us begin with understanding something in this issue so that we don’t pass on and parrot things without understanding them.

True Academic Criticism in Islaam

In academic criticism in Islaam – as understood by the scholars of Jarh wa Ta’deel throughout history (النقد العلمي) [Academic criticism] – No one is beyond criticism, no one is immune from criticism, other than those who have gained immunity from Allah, i.e. they have been praised in the Qur’aan and they have been sanctified by the Book of Allah or by the revelation given to Muhammad (صلى الله عليه وسلم), i.e. his Sunnah. Aside from that, the narrators, the teachers, the callers, the scholars themselves – all of them are subject to criticism. As one of the greatest of the scholars, al-Imaam Maalik, is so commonly quoted as saying:

مَا مِنَّا إِلاَّ رَادٌّ وَمَرْدُودٌ عَلَيْهِ

Meaning: Every single one of us (every scholar) is either criticizing / refuting, or being criticized / refuted.

That is the case of the scholars, and, of course, every writer and every caller is subject to criticism. The criticism of the scholars of Islaam is ongoing, it is mutajaddid [continuously updated], it is renewed, and it is revisited, at every possible occasion. No one from the critics of Islaam had ever agreed to the principle that – I think is understood from this questioner/complainer or others that have speech resembling this – that a person who has been praised (lavishly especially), that he is now immune from criticism, and to say that he should be abandoned or that he is weak (in his reliability) and should not be taken from, to say that after lavishly praising him is a kind of self-contradiction and it is proof of instability and lack of firmness, or lack of reliability, in the area of academic criticism. No one ever understood that.

There’s the whole issue of narrators in Islaam who went astray, narrators in Islaam that became unreliable and poor in their memory in their old age, narrators whose conditions changed, and the imaams of criticism who called them thiqah (reliable, trustworthy) before their situation changed had no problem ever and had nothing preventing them from saying either “dha’eef” (not reliable), or he’s abandoned, or he’s nothing (لا شيء) or he’s a liar (كذاب), if the situation dictated those words. No one believed that would be self-contradictory, no one believed that was tanaaqudh (contradiction). No one believed that it would be a proof of the instability of the critic. On the opposite understanding, rather, they understood that as an indication of the sincerity of the critic and that the critic is upon the right way of criticism – that he renews his criticism and that he modifies it based on the current situation or the path taken by the one being criticized.

Criticism Revisited – Example #1

So, for example, the imam, ‘Abdur-Razzaaq ibn Hammaam as-Sa’aanee – the imaam of Yemen in his time that Imaams Ahmad ibn Hanbal and Yahyaa ibn Ma’een would travel to, as well as other great scholars of hadeeth – they would travel to him to get his hadeeth. Then, somewhere around the year 200 (after Hijrah), he became blind and he became very weak in his narrations (i.e. unreliable). He would have his books that he wrote down before he was blind read to him, and he would allow mistakes to be read to him (without objecting), he would allow ahaadeeth that were not from his book to be read to him, and he would yulaqqan (he would agree and pass on everything as if it were correct). He was no longer able to distinguish his hadeeth from other people’s hadeeth. He was no longer able to distinguish the correct narrations of his own hadeeth versus the mistakes added to his books, and so on.

So, after that, the same scholars who would travel – with very little provisions and even run out of provisions on the way as you’ve heard these stories of Yahyaa ibn Ma’een and Ahmed ibn Hanbal on the way running out of provisions and encountering near-death situations to reach this imaam – they would then say about him: “laa shay’” (He’s nothing). Imaam Ahmad said about him after the year 200, “His narrations are لا شيء” (worthless, lit. nothing). And Imaam Ahmad never thought that his saying “nothing” after saying “thiqah” and “imaam,” that it would be some sign of instability. No one ever blamed him for that in the history of Islaam.

Criticism Revisited – Example #2

‘Abdul-Maalik ibn Abee Sulaymaan al-’Arnazee – Shu’bah considered him reliable. Shu’bah ibn al-Hajjaaj – one of the most skilled critics of narrators ever – was amazed at his precision. And then when a narration – one narration! – came from him (the hadeeth of ash-Shuf’ah) – when he heard this hadeeth, he understood this hadeeth to be a mistake, and he said, “If ‘Abdul-Malik narrates another hadeeth like this, I’ll drop him,” meaning: I’ll abandon him, I’ll not narrate anything from him anymore, he doesn’t deserve to be narrated from if he makes another mistake like this. And, in the end, he ended up actually abandoning him.

And that was Shu’bah ibn al-Hajjaaj who considered him reliable yesterday; today: abandoned. Why? Because he felt the situation dictated that. His evaluation of that narrator – should he be taken from or not – was mutajaddid (continuously revisited). It was renewed, it was updated. It was something that was looked at and revisited. And he had no problem giving the opposite verdict that he used to give since the situation necessitated that. And no one blamed Shu’bah for that.

Criticism Revisited – Example #3

Similarly, the books of narrators’ biographies and criticism are full of these kinds of cases. Where Imaam Yahyaa ibn Ma’een who, because of his precision in his criticism, the extent of his criticism – every letter would be under the microscope if you were reading a hadeeth to Yahyaa ibn Ma’een. People knew that, and they were afraid of him, so when they narrated to him, they were on their P’s and Q’s. They would narrate to him in the best possible way they could. This led to a situation where – because of his reputation of being such a precise critic – you would find narrators who were not normally reliable, they would only narrate the very best and most accurate narrations in his presence, and, thus, based on this, Imaam Yahyaa ibn Ma’een would call them “thiqah”. And then later he would sometimes find out – either through his peers or from visiting that same narrator years later – that in fact he is dha’eef and he would say: “dha’eef” (unreliable). And he did not understand the idea that he was unstable in his criticism, nor did anyone else from the history of the scholars of Islaam. No one ever understood that he was contradicting himself or that he was unstable as a critic. Rather, they understood that his criticism was ongoing.

An example of this would be Aboo Hudbah Ibraaheem ibn Hudbah. Yahyaa ibn Ma’een called him “thiqah” (reliable), until he found out later that he was not honest, so he changed his stance based on what he learned about him, having no problem calling him thereafter kath-thaab khabeeth (a filthy liar)!

Criticism Revisited – Example #4

Similarly, look at this case – this is an example that might be shocking to some: Ahmad ibn Hanbal and Yahyaa ibn Ma’een. And what did Ahmad ibn Hanbal say about Yahyaa ibn Ma’een after he took the excuse during the trials of those people who were forcing the ummah to say the Qur’aan is created, may Allah grant us refuge?

When it came down to the last ‘ulamaa’ holding to the correct ‘aqeedah, Imaam Ahmad did not view it to be permissible for that last group of scholars to give in to the excuse of coercion. They had to remain firm and face whatever they face for the sake of upholding the proper ‘aqeedah. It could not be that the whole ummah just loses the ‘aqeedah because of individuals accepting the excuse of coercion, until there remained no ‘aqeedah. Rather, as a fardh kifaa’ee (a “community obligation”), some people must have upheld the correct ‘aqeedah and that is what he [Imaam Ahmad] held to and he never gave in. But Yahyaa ibn Ma’een gave in and took the excuse, and he has his excuse from the Book of Allaah, and no one blames him, and everyone makes tarahhum – O Allah! Have mercy on Yahyaa ibn Ma’een. And no one blames him or criticizes him for taking the excuse of coercion.

Ahmad ibn Hanbal was frustrated and expected better from him, being that he was from the best of the ummah. Ahmad ibn Hanbal said about him after that “لا يكتب حديثه” (his hadeeth are not to be written) meaning: he is now to be abandoned in hadeeth. After having recorded a million hadeeth – one million hadeeth! After Imaam Ahmad had said: “هذا رجل خلق الله لهذا شأن” (This is a man whom Allah has created for this field). And he said about him: “السماع منه شفاء لما في الصدور” (To hear hadeeth from Yahyaa ibn Ma’een is a cure for what ails the chests). These were his lavish praises for Yahyaa ibn Ma’een. His chosen companion for his journeys – the one he would say when he traveled without him, “I wish Yahyaa was here – he knows the hidden mistakes in the narrations. He would long for his companionship.

And after that fitnah, his stance on him was renewed. He never viewed that Yahyaa ibn Ma’een was immune from criticism because he had lavishly praised him. He never considered that now his criticising and warning against Yahyaa ibn Ma’een would be considered as “instability” or “self-contradiction.” Rather, his criticism of him was ongoing. Even if this case here is an example of a jarh (a criticism) that’s not accepted in reality, all things considered; it is an example of how they did not view anyone as being immune and no one said about Ahmad ibn Hanbal, “Look at this man! Yesterday Yahyaa ibn Ma’een is the imaam of hadeeth,” yesterday, “O! I wish I was with Yahyaa,” yesterday, “If I hear a hadeeth from him it is like a cure for what ails the heart.” And now today, “Abandoned, dropped!” – “What kind of foolishness is this?” No one in the history of Islaam ever said that about Ahmad ibn Hanbal.

Use Your Brain and Stop Parroting Claims Recklessly

Think and reflect. Look at the qawaa’id (the principles), the dhawaabit (the guidelines) understood by the critics of Islaam throughout history. And don’t say things out of your mouth that you just parrot from silly websites that are just people chatting away – students of knowledge who failed themselves, and failed their ummah, doomed to hide behind fake internet identities for the rest of their lives, condemned to writing under screen names on shameless forums of slander, pouring out the rancor and evil that is in their deadened hearts against Ahlus-Sunnah, the imaams of Ahlus-Sunnah, the scholars, the students of the scholars, and the callers to their way. They spend their lives chatting away, slandering, attacking, trying to find any possible avenue to discredit them. If you went to those websites, you would understand for sure that this is some kind of established principle: “Look at this self-contradiction of Shaykh Rabee’, look how he’s unstable,” and so on.

But put everything in its proper place: The critics of Islaam have their guidelines and their principles, and their criticism is ongoing. They know nothing of your invented principle that “Someone who’s been praised lavishly may not be dropped,” or, “Someone who’s been praised may not be criticized or warned against,” and so on. No one ever heard of this principle.

Apply This Innovated Principle to Your Own Selves

So keep this “principle” for yourselves – those of you who used to praise Shaykh Rabee’ and now you follow this gossip and this silly talk that’s from the cyber-kernels of the internet – Apply this to your own selves, that you used to speak well of the ‘ulamaa’ and now you are on those silly websites under screen names chatting away, blaming them for not following the principles that you invented, blaming the likes of Shaykh Rabee’ ibn Haadee al-Madkhalee – may Allah preserve him and grant his safety and security from the foolishness of your likes.

Blame your own selves! And apply your own principle to your own selves! The principle that no one from this ummah wants except you – that once you lavishly praise someone and once you make statements in favor of someone, to contradict that and to warn against him is “instability” and “foolishness”.

Rule upon yourselves with instability! Rule upon yourselves with self-contradiction and foolishness!

And keep your principles to yourself, and do not seek to apply them to people who have never agreed to them, have never heard about them, and have no interest in them!

And Allaah knows best.

From a Live Q&A Session from the Kitaab at-Towheed classes by Moosaa Richardson

Transcribed by Saadiq Owodunni, and amended by Moosaa Richardson

[Read the complete PDF version of this article]

The Excuse of Ignorance

June 6, 2013

First, the brief statement of Shaikh Abdus Salaam al Burjis:

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=168

 

Secondly, Shaikh Uthaymeen’s excellent explanation:

http://www.manhaj.com/manhaj/articles/xwouo-takfir-and-the-excuse-of-ignorance-shaykh-ibn-uthaymeen.cfm

 

Thirdly, Shaikh Rabee explains how the people of fitnah try to use this issue to split the Salafees:

http://www.manhaj.com/manhaj/articles/ecksy-takfir-and-the-excuse-of-ignorance-shaykh-rabee-bin-haadee.cfm

Summary of Some of the Major Errors of Yahya al Hajooree

May 29, 2013

This is a brief document taken from:

http://www.salafitalk.com/threads/1617-A-United-Word-From-Ahlus-Sunnah-in-Britain-Regarding-Yahyaa-al-Hajooree?p=2743#post2743

containing a summary of some of the major mistakes of Yahya al Hajooree, some of the names of some of the scholars who have spoken against him, and the names of the Salafi centers and masjids in England which endorse this document (as well as www.troid.ca as is mentioned at the link)

 

File: Yahyaa Bayaan English Final 8

 

 

Also see:

https://sughayyirah.wordpress.com/2013/03/15/from-march-13-2013-shaikh-rabee-on-yahyaa-al-hajooree/