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Muhadith of Madina Exposes the Haddadi Manhaj
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The second reply to the Shiyookh who harbored these Haddadee tendencies

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



 

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

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

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

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

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