Do you say: I am Salafi?

Does one say: I am Salafi

The Answer: Yes and No

Yes it is lawful if one seeks to clarify his methodology and gains standing by it specifically when one is faced with refuting the deviants.

And no it is unlawful if it is done in order to praise oneself as Allah said: He know more about you as he took you out of the earth and you were in the wombs of your mothers. Therefore do not praise yourself he is more knowledgeable of the one who fears him

Therefore if one says: Why don’t you say he is a Muslim and that would be enough or why don’t you say I am from Ahlus Sunnah Wal Jama’ah. And then don’t some of the people of knowledge in this time like Shaikh Fawzaan prevent one from calling himself Salafi and he is who he is in knowledge?

The answer: Everyone today says I am from Ahlus Sunnah Wal Jama’ah. Even deviant groups such as the Qadiyanis and other than them say We are from Ahlus Sunah Wal Jama’ah with the fact that they are from the Kaafir groups within the rest of them but they don’t say that We are Salafis! And it is a word that is correct according to the Shariah that came about to oppose the coming out of the deviant groups to clarify who Ahlus Sunnah is and to show how they (the deviant groups) have become astray in terms of their methodologies. But we do not mean by it (Salafeeyah) a group that has a secret organization. And what has been prohibited in our times from the likes of Al Allamah Al Fawzaan we say that he himself- May Allah preserve him- says this (I am Salafi), and defends it in many places, and refuted the ones who refuted the use of this word like his refutation on Areefi.

And then the Shaikh prohibited the use of this word- if it is correct from him this general speech- because the intention of this prohibition are the ones who say it with his tongue and doesn’t practice it with his actions or for the one that wishes to praise himself: Like the prohibition of Shaikh Ibn Baaz – may Allah have mercy upon him- and he has clarified this in some places in his Fatawa.

And if it is that it is correct that he said this with the intention of it being general then there are those from the scholars who said (that one can use the word Salafi) and that the (statements of) the Ulama with their virtues and knowledge have to have evidence behind it and they themselves are not used as evidence. And this refutation (using the words of Shaikh Fawzaan) that is singular is not correct because he is from the ones who has said it.

And All praise is due to Allah

http://aloloom.net/vb/showthread.php?t=354

هل يقول : [ أنا سلفي ] ؟

الجواب : [ نعم ] و [ لا ] .

نعم يجوز : إن أراد أن يبن منهجه ويعتز به وبالذات في مقام الرد على المخالفين .

ولا يجوز : إن كان من باب التزكية فالله يقول : ] هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى [ .

فإن قيل : لم لا يقال أنه : [ مسلم ] ، ويكتفى أو يقول : [ أنا من أهل السنة والجماعة ] ؟ ثم أليس بعض أهل العلم في عصرنا ينهون عنها مثل الشيخ الفوزان وهو من هو في العلم ؟

والجواب : كل يقولها اليوم – [ أنا من أهل السنة والجماعة ] – ، حتى كثير من الفرق الضالة مثل القاديانية وغيرها يقولون : [ نحن من أهل السنة والجماعة ] ، مع أنهم فئة كافرة في مجموعهم ولكن لا يقولون : [ نحن سلفيون] ! وهي كلمة صحيحة شرعية ظهرت في مقابل خروج فرق أهل الضلال ليبين أهل السنة مفارقتهم لهم في مناهجهم ، ولكنا لا نريد بها فرقة هيكلية هرمية لها أنظمة سرية ، ومن نهى عنها في عصرنا كالعلامة الفوزان فنقول :

*

هو نفسه – حفظه الله – يقول بها ، ويدافع عنها في مواطن كثيرة ، ورد على من رد تلك اللفظة مثل رده على العريفي .

*

ثم الشيخ نهى عن تلك الكلمة – إن صح عنه بهذا الإطلاق – فالمقصود النهي عمن يلوكها بلسانه ولا يتمثلها عملا أو أراد بها التزكية : [ كنهي الشيخ ابن باز - رحمه الله - عنها ] وقد بين هذا في مواضع من فتاويه .

*

ثم لو صح عنه النهي عنها مطلقا ، فهناك من العلماء من قال بها والعلماء على فضلهم وعلمهم يستدل لهم ولا يستدل بهم [ وهذا الرد فرضي لا يصح ، فالشيخ من القائلين بها ] .

والحمد لله ..

What is the meaning of Hizbeeyah

Shaikh Rabee Ibn Hadi Al Madkhali was asked.

Question: What is the meaning of Hizbeeyah? And what does it mean (when a person says) that so and so has Hizbeeyah and he is from the Hizbeeyuun and what is their call and their methodology?

The answer: Anyone that deviates from the Methodology of the pious predecessors is from the groups of misguidance. And Hizbeeyah doesn’t have conditions. Allah named previous nations (misguided) groups. And the Quraish were named as misguided groups when they and those with them united against the Messenger (Salallahu alaihi wa sallam), they were not organized and they didn’t have anything. Hence, it is not from the conditions that a misguided group has to be organized. However if a misguided group is organized it increases in evil. Hence, being partisan toward a specific idea that deviates from the book and the Sunnah and to love and hate for it then this is Tahazzub (grouping oneself in misguidance), it is Tahazzub even if it is not organized. It is built upon a deviant idea and congregating the people upon it then it is a deviant group whether it is organized or not once it is that it is built upon one idea that deviates from the Qur’an and the Sunnah it is a Hizb. The Kuffar who fought the Messenger of Allah didn’t have that organization that is known now and with this Allah ta’ala named them as deviant groups. Why? Because they congregated upon misguidance and fought against the truth ” Rather they argue with falsehood in order to submerge the truth”. “The people of Nuuh refused and the (deviated) groups after them”. His statement and the (deviated) groups after them. (Furthermore) Allah named them as (deviated) groups may Allah bless you in the year of Ahzaab when the Quraish joined with the tribe of Ghatfaan and the tribe of Quraidhah and the likes of these tribes and they were not organized according to a system. Allah (still) named them as Ahzaab and the Surah was named Surah Al Ahzaab, is it because they were organized? Therefore it is not a condition for them to be in an organized structure. If it is that one believes in his deviant idea, then argues for it then debates for it then this is a Hizb from the Ahzaab. And if this is done in an organized fashion may Allah bless you and money is put together to other than this then it is submerged in Hizbeeyah and becomes from the Ahzaab (groups) of misguidance.

السؤال: ما معنى حزبية وما معنى ان فلان عنده حزبية ومن هم الحزبيون وما هي دعوتهم و ما هو منهجهم؟

الجواب: كل من خالف المنهج السلفي فهو من احزاب الضلال. والحزبية ليس لها شروط. الله سمى الامم الماضية احزاباً وسمى قريشاً لما تجمعوا هم ومن معهم على الرسول احزابا, ما عندهم تنظيم وما عندهم شيء, فليس من شرط الحزب ان يكون منظما. فاذا تنظم هذا الحزب ازداد سواء. فالتعصب لفكر معين يخالف كتاب الله و سنة الرسول والموالاة والمعاداة عليه هذا تحزب, هذا التحزب ولو لم ينظم. تبنى فكراً منحرفاً وجمع عليه اناساً هذا حزب سواء نظمه او لم ينظمه ما دام ان الفكر واحد يخالف الكتاب والسنة هذا حزب. الكفار اللي كانوا يحاربون الرسول ما عندهم هذا التنظيم الموجود الان ومع ذلك اطلق الله عليهم احزابا. كيف؟لانهم تحزبوا للباطل وحاربوا الحق ” وجادلوا بالباطل ليدحضوا به الحق” ” كذبت قوم نوح والاحزاب من بعدهم” قوله والاحزاب من بعدهم, سماهم احزاب وبارك الله فيك عام الاحزاب تجمعت قريش وغطفان وقريظة واصناف من القبائل ما هم منظمين هذا التنظيم تجمعوا سماهم الله احزاب وسميت السورة سورة الاحزاب, ايش الاحزاب منظمين؟ فليس من شرط الحزب ان يكون منظماً. اذا اّمن بفكره باطلة وخاصم من اجلها وجادل من اجلها و والى من اجلها هذا حزب هذا حزب فاذا زاد ذلك تنظيماً بارك الله فيك وجند الاموال والى اّخره طبعاً امعن في الحزبية وصار من احزاب الضلال والعياذ بالله.

الشيخ العلامة ربيع بن هادي المدخلي

http://aloloom.net/vb/showthread.php?t=283

Shaykh al-Fawzaan on Diplomas and Certificates in Islaamic Fields

http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=6585

Q: Am I qualified to call to the Salafee ‘aqeedah if I have attained an excellent mark in a course offered by a da’wah office?

A: This (being truly qualified) does not happen except by way of knowledge. If you know the correct ‘aqeedah and have a complete understanding of it, then you have attained knowledge of it. But it is not sufficient for you to have an excellent (academic) mark without understanding ‘aqeedah.

How many times has someone got mumtaaz (excellent grades) with the highest honors but he has no understanding!?

And how many times has someone with only passing grades attained true knowledge and understanding!?

It is not about certificates of achievement; it is about having knowledge and a true understanding of it.

- Shaykh Saalih al-Fawzaan

Source: “Mathaahir Dha’f al-’Aqeedah” p.39

Moosaa ibn John Richardson

Notes:

1. Musa Ibn John Richardson is doing his masters in Umm Ul Qura so he has no reason to downplay certificates or diplomas.

2. We have in fact seen this in the West where people have gotten diplomas, certificates with good grades or otherwise in Islamic studies and when you really check out the matter they are deficient in knowledge. For example many write a CXC Cambridge Arabic course and figure that they are experts in Arabic language after when in fact they can’t hold a conversation past 3 sentences. And we have an institution in Trinidad called the Darul Uluum from which several “alims” and “alimas” graduate yearly and also several “muftis” but with all these titles they have no knowledge.

3. Additionally, some who have graduated from the Islamic University of Madinah (not all) have little understanding of ‘Aqeedah (not even knowing the basics of Asmaa and Sifaat in some cases), Manhaj (and this is the biggest sore point), Fiqh (some even give fatwa and extend the process use in fiqh into Aqeedah and Manhaj!), Hadeeth (quoting many spurious Hadeeth often), Usuul Ul Fiqh (but they using it wrongly often). But the people are fooled by the certificate because of their ignorance of what knowledge and who the knowledgeable ones are.

4. Shaikh Muqbil said: How many people have doctorates in Fiqh and understand nothing, how many have doctorates in Hadeeth and don’t understand one Hadeeth, for these certificates give creditation to many people to take certain positions which they do not deserve, and how does the title Dr help you when are are ignorant about the Shariah of Allah?

Allahu Musta’aan.

The difference between an innovator who is a caller and one who is not a caller.

http://www.sahab.net/forums/showthread.php?t=357276

Our Shaikh: Shaikh Rabee’ Ibn Hadi Al Madkhali said

The description of being an innovator is not general according to the Salaf and the  Imams amongst them. Rather, they diffrentiated between the caller and the one who does not call toward it. They warned against the caller in terms of sitting with him and taking knowledge from him. Rather if he remains stubborn upon calling toward innovation for a period of time it is possible that they give the ruling to kill him because according to them they are more harmful than the highway robbers who make war with Allah and the Messenger (Salallahu alaihi wa sallam). As for the one who does not call from the truthful who are honest the Salaf took knowledge from them in order to safeguard the Shari’ah being aware not to lose anything from it

From the book: Al Majmuu’ Al Waadih Fee Radd Manhaj wa Usuul Al Falih p.53

الشيخ العلامة المحدث ربيع بن هادي المدخلي حفظه الله ورفع قدره ووفقه الله

وهو يرد على فالح وجنوده كما في (المجموع الواضح في رد منهج وأصول فالح) ص (53) :

( الإلحاق بالمبتدع ليس على إطلاقه عند السلف وأئمتهم ، بل فرقوا بين الداعية وغير الداعية: فحذروا من الداعية ومن مجالسته وأخذ العلم عنه ، بل إذا تمادى في العناد والدعوة إلى بدعته قد يحكمون بقتله ؛ لأنه عندهم أضر من قطاع الطريق المحاربين لله ورسوله . وأما غير الداعية من الصادقين المأمونين،فقد أخذوا منهم العلم حفاظاً على الشريعة ،وحذراً من أن يضيع شيء منها

The stance of Salafi students when the Ulama have differences of opinion on a caller

http://www.sahab.net/forums/showthread.php?t=357387

Written by Hisham Arif who summarised it from Abu Abdil ‘Ala Khalid Muhammad Uthman Al Masri.

The directions are as follows:

1 The Salafi student should seek correct Shariah knowledge with sincerity.

2 Upon the student is to do research on the biographies of the scholars of Da’wah As Salafeeyah especially the scholars of Hadeeth and the scholars of Jarh Wa Ta’deel.

3 Upon the Salafi Student is to look at the books of the refutations from the scholars of the da’wah as salafeeyah upon the people of deviance and innovation

4 Upon the Salafi student is to have patience with obidience and truthfullness and striving for Allah’s sake.

5 Upon the Salafi Student is to distant himself from blindfollowing scholars no matter which level they may be at and he goes with the truth wherever it may be.

6 Associating with a scholar in truth or defense of him with knowledge does not mean that one is partisan to him.

7- Upon the Salafi Student who is weak in his knowledge is not to defend on his blindfollowing of one of the Ulama when they both have differences in the ruling on an individual, rather it is upon him not to transmit anything until the matter is made clear, and it is upon him to increase his efforts in taking correct methods in order to gain the help of Allah in order to know the one who is correct amongst them.

8 It is upon the Salafi Student to not participate with anyone, whomsoever it may be in describing anyone of the scholars of the Da’wah As Salafeeyah with harshness, especially the Imams of Jarh wa Ta’deel, because this description is rejected from the one who said it because of his weak research in the biographies and stances of the great Imams of Jarh Wa Ta’deel and their strong defense of the Sunnah and their helping the truth which one would not find in other than them.

9 Upon the Salafi Student is to not reject refutations that comes from any direction it may be because of the ruling of a particular scholar of Jarh Wa Ta’deel upon others whatever level they may be at if that (other) ruling is correct. And it is unlawful to drag himself behind doubts that he is in no need of like their statements:

• This is done in order to protect the general people or
• this is done looking at the knowledge of the people and their understanding or
• that fitan (trails and tribulations) don’t befall us or
• we are satisfied with this and not that for example: We say he made a mistake but we do not say he innovated, and we say he misunderstood and we don’t say deviated.

And other than this from the statements that makes the ruling of the scholar less important and leaves the people confused.

10 The appraisal of an Imam of Jarh Wa Ta’deel for a particular person then returning on this does not mean that the Imam has a particular evil characteristic or deficiency in his understanding. But rather it is an evidence of his bravery, his sincerity and jealousy for the truth.

11 Whoever says: Upon you are the Ulama of the Da’wah As Salafeeyah who died and cuts off the living scholars. The head of them being our Shaikh Al Allamah the Imam of Jarh Wa Ta’deel Rabee’ Ibn Hadi Al Madkhali has lied upon Allah and has cursed Da’wah As Salafeeyah.

مخارج للطلبة السلفيين
من فتن اختلاف حكم العلماء في الرجال
إعداد: هشام بن فهمي العارف
كتب فضيلة الشيخ أبو عبد الأعلى خالد محمد عثمان المصري ـ حفظه الله ـ مقالاً بعنوان الشباب الحائر ومنهج الإقصاء، فدفعني مقاله ـ جزاه الله خيراً وبارك الله فيه ـ أن ألخص للطلبة السلفيين مخارج من فتن اختلاف حكم العلماء في الرجال.
1- على الطالب السلفي أن يطلب العلم الشرعي الصحيح على وجه الإخلاص لله.
2- على الطالب السلفي مطالعة سيرة علماء الدعوة السلفية لا سيما علماء الحديث وأئمة الجرح والتعديل فيها.
3- على الطالب السلفي النظر في كتب ردود العلماء في الدعوة السلفية على أهل الإلحاد والزيغ والضلال والابتداع ومن انحرف عن الجادة.
4- على الطالب السلفي الصبر مع المتابعة والصدق والمجاهدة في الله ـ تعالى ـ.
5- على الطالب السلفي البعد عن التعصب للمشايخ مهما كانت رتبهم والدوران مع الحق حيث كان.
6- لا يعني موالاة العالم في الحق أو الدفاع عنه ببصيرة تعصباً له.
7- على الطالب السلفي الضعيف في علمه ألا يندفع في تقليده لأحد من العلماء عند اختلافهما في الحكم على رجل ما، بل عليه أن يتريث حتى يتبيَّن، وعليه أن يضاعف جهده في اتخاذ الأسباب الصحيحة من أجل أن ينال معونة الله للوصول إلى معرفة المصيب منهما.
8- على الطالب السلفي ألا يشارك أحداً مهما كان في وصف علماء الدعوة السلفية لا سيما علماء أئمة الجرح والتعديل فيها بالتشدد، لأن هذا الوصف مردود على قائله بسبب ضعفه في مطالعة سيرة ومواقف الجهابذة من أئمة الجرح والتعديل ودفاعهم القوي عن السنة وانتصارهم للحق ببصيرة لا تجدها عند غيرهم.
9- على الطالب السلفي ألا ينظر إلى ردود الفعل الصادرة عن أي جهة كانت بسبب حكم الإمام في الجرح والتعديل على الآخرين مهما كانت رتبهم إن كان حكمه حقاً، ولا يجوز له الانجرار وراء شبه هو في غنى عنها، كقولهم:
مراعاة العامة.
مراعاة إدراكات الناس وقدراتهم في الفهم.
حتى لا تكون فتن.
نكتفي بهذا دون هذا، مثل أن نقول أخطأ ولا نقول ابتدع، أو نقول انحرف ولا نقول ضل،
إلى غير ذلك من المقالات التي تهوِّن من حكم الحاكم وتصيِّر الناس إلى شذر مذر.
10- لا يعني تزكية الإمام في الجرح والتعديل لرجل ما، ثم الرجوع عن ذلك عيباً أو نقصاً في الإدراك، بل هو دليل على شجاعته ونصحه وغيرته على الحق.
11- من قال: عليك بعلماء الدعوة السلفية الذين ماتوا فبتر العلماء الأحياء ـ الذين على رأسهم شيخنا العلامة إمام الجرح والتعديل ربيع بن هادي المدخلي ـ من سلسلتهم فقد افترى على الله وطعن في الدعوة السلفية