This is a refutation of his atrocious article pertaining to “shart kamaal” on Salafitalk.com
May Allah give guidance to all.
Category Archives: Clarifications
Clarification of Amjad Rafeeq’s speech on salafitalk.
http://aa.trinimuslims.com/showthread.php?p=46882&posted=1#post46882
This is what Amjad Rafeeq wrote on Salafitalk.
However, it was brought to my attention through email that someone called Musa Millington has come out in defence of the faajir kadhhaab and has spoken on this issue with a view to defending and explaining the action of the accuser. I will address both these matters in the posts below inshaa’Allaah.
Now this is my post:
Recently, brother Amjad Rafeeq has posted regarding this issue in Salafitalk.net. However, it needs some cleaning up because certain matters were not explained regarding this issues put in the book. And I will show the instance of this as proof that what was written in that book could possibly lead to having errors in ‘Aqeedah:
POINT 4: In the quote which I included from Ibn Hajar in the chapter there is an itlaaq (generalisation, absolution) in his explanation of the difference between the saying of the Salaf and the saying of the Mu’tazilah which is incorrect. So whilst Ibn Hajar correctly characterized the view of the Salaf that eemaan in the shari’ah is i’tiqaad, qawl and ‘amal, he erred by implying that all action to the Mu’tazilah is shart sihhah and all action to the Salaf is shart kamaal. This is an error because from the actions are those which are mustahabb and waajib whose omission would not invalidate eemaan, thus, they cannot be considered to be shart sihhah (upon the understanding that these terms (shart kamaal, shart sihhah) are employed by some of the Scholars to speak of individual actions, whereas others say these terms are not to be used or employed). Likewise, the Mu’tazilah do not hold that all action is shart sihhah, rather it is only that which is a kabeerah (major sin) which they hold to be shart sihhah. Hence, the generalization made by Ibn Hajar is incorrect. Whilst this is a valid observation, this particular discussion has no connection to the aqidah of the Ash’ariyyah because the Ash’aris do not hold actions are from Eemaan in the first place, and hence, the discussion of action being shart kamaal or shart sihhah is irrelevant. Upon this, the accusation that I propagated the aqidah of the Ash’aris cannot be founded on this observation since the position of the Ash’aris is that eemaan is tasdeeq lughatan (linguistically) and shar’an (legislatively) and actions are not from eemaan at all.
{My response} Actually it is relevant. Now, before we go into this, just to clarify my studies in this issue, we had to study and read Kitaab Ul Imaan by Ibn Taymeeyah in my first semester of Shar’eeyah in Madeenah (2002). And this topic is indeed a serious and deep topic which no one should enter into unless he has studied it comprehensively.
Now the statement that the particular discussion about Shart Ul Kamaal or Sihhah is irrelevant is an incorrect statement to make. Actually it is extremely relevant to this topic. Because the belief that Imaan (correction supposed to be actions) is Shart Ul Kamaal is the belief of the Murji’ah Al Fuqaha who believe that Imaan is statement and belief and that actions are a condition of completeness of Imaan. {Read the explanation of Waasiteeyah by Shaikh Khaleel Harraas}.
If one says that actions are a condition for the completeness of Imaan then in that case he is putting actions outside of Imaan. The difference between the Irjaa of the ‘Asharis and the Irjaa of the Fuqaha is that the Murjiah Al Fuqaha do not go to the extreme with the statement that sins do not affect Imaan. Hence, by not clarifying the statement of Ibn Hajar, although he put the speech of Imam Al Baghawi afterward which clarifies the belief of the Salaf, a person could have been misled into ‘Irjaa without doubt since the average reader may deduct that actions is from Imaan however it is a condition which is in fact an oxymoron i.e a statement where there are two opposites.
To explain this more clearly we all know that Wuduu is one of the conditions of prayer. If there is no Wuduu there is no prayer. However, the Wuduu itself is not part of the prayer but rather a pre-requisite that must be established before the prayer is done hence outside of it. Likewise, the one who says that actions are a condition for the completeness of Imaan is like the one that says that actions are a pre-requisite for its completeness but not part of it. This is what brother Abu Fajr wanted to clarify. So insha allah, I hope that that issue is reviewed and explained so that the average reader would not slip regarding the ‘Aqeedah. Allah knows best.
Musa Millington
Imagine, I am being accused of the following:
- Coming in defense of Abu Fajr
Note: Abu Fajr’s name was mentioned only once. The rest of the speech was dedicated to clarifying the issues that saying that actions are a condition of completeness of Imaan is the belief of the Murji’ah and this should have been clarified. This is to show how the web is being weaved, bobbed and spun.
- Has spoken about the issue with a view to defending and explaining the action of the accuser.
Note: Masha Allah. I spoke about it with a “view” in order to defend the accuser. And I ask which view Oh Amjad? If you look carefully at the speech and not just rely on hearsay you would have seen that by Allah’s Fadl I studied this issue comprehensively in the University of Madeenah with the book Al Imaan by Shaikh Ul Islam Ibn Taymeeyah. And that very statement that was quoted by Ibn Hajar has to be refuted by the students. I remember the teacher gave us 13 doubts regarding Imaan and that statement of Ibn Hajar was one of those doubts that are used by the Murji’ah. So what “view” did I propagate? Is it that the issue just crawled out of my mind and reached my tongue?
As all can see. All that I said was that the fact that people can fall into Irjaa upon reading these statements and that is which Abu Fajr wished to clarify. So when the topic is written by brother Amjad we hope that he speaks the truth insha allah.
My advice to Salafi Publications
Assalamu Alaikum Wa Rahmatullah,
This is an advice to Salafi Publications written on aloloom.net by myself (Musa Millington). For those who wish to see my new posts I changed my website to http://musamillington.multiply.com/. As for this site I will leave my old posts.
Just something by the way about the post on Shaikh Rabee’s speech about Dammaj on salafitalk.com
http://www.salafitalk.com/threads/288-Shaikh-Rabee-Regarding-Going-to-Dammaaj-NEW:
1. This speech is not recent at all, rather it was taped months ago (as is apparent from the post of Abdullah Al Musalimi on Wahyain). Hence to name the post:
“Shaikh Rabee regarding going to Dammaj-New” on the date 26/07/2011
Is completely misleading. And everyone who has e-mailed me thought that this speech came out a week ago or so.
2. It is found on the website Wahyain which is dedicated to speaking ill of Dammaj, There are only unknown people and those who wish to cause confusion between the scholars. And to add insult to injury it was only brought out on the 20th of July on that said website in order to revive Fitnah.
3. Shaikh Yahya and Shaikh Rabee’ agreed not to speak about each other for the sake of the Da’wah since that time (between 5-7 months ago). Hence it is totally inappropriate to post about that issue when the two scholars reached an agreement.
All this is supported by screen-shots of e-mails and the different websites. However, I just write about this showing these points without detail since I do not want others to keep busy from their Ramadan preparations reading about these issues.
May Allah safeguard Dammaj from the hatemongers.
بسم الله الرحمن الرحيم
الحمد لله رب العالمين و الصلاة و السلام على رسوله الكريم على نبينا محمد و على اله و صحبه و سلم
اما بعدAllah has said in his book:و اذا قلتم فاعدلوا و لو كان ذا القربى
And if you speak be just even if they are your close kin.
And he said:
اعدلوا هو اقرب للتقوى
Be just for this is nearer to piety
My brothers from Salafi Publications of Birmingham I greet you with the greeting of Islam, Assalamu Alaikum Wa Rahmatullah.
Without doubt Allah ta’ala has blessed all of us with this great favour of Islam and the Sunnah and we would not have been guided except by Allah’s mercy. Holding unto the Sunnah is a sign that Allah ta’ala loves such a person and wants good for him. As the Prophet صلى الله عليه و سلم said as narrated in Saheeh Al Bukhari:
من يرد الله به خيرا يفقهه في الدين
Wheoever Allah wants good for he makes him understand the religion.
One of the great principles of this religion is justice in all matters. For Allah ta’ala is just, the Messenger صلى الله عليه و سلم was just and the Companions رضي الله عنهمwere all just. And the religion will be carried by those who are just.
The Prophet صلى الله عليه و سلم said:
يحمل هذا العلم من كل خلف عدوله …
The one’s who carry this knowledge afterward would be just.
Hence, I ask Allah to give yourself and myself Tawfeeq to be just. And this especially pertains to delivering and propogating the Da’wah to the Muslims and Non-Muslims. It is a must to be upright and also a must to be just if we wish for our Da’wah to be successful.
And being just is to measure every single matter according to the Qur’an, the Sunnah and the consensus of the early Muslims. And if we have not measured every matter according to its proofs we would have been deficient in doing so.
On this note, I read the post on Salafi Talk entitled:
“Why is Maktabah Salafiyyah Refuted by Shaikh Yahyah and others affiliated to Dammaaj “
And in it contained some statements which are displeasing and show a misunderstanding of some of the issues. I hope that our brothers from Salafi Publications take heed of this and correct these errors.
| If the Maktabah had agreed with the attacks against Shaikh Ubaid, the door of refutation against the Maktabah would not have been opened, and Allaah (the Most High) knows best. |
This should not be taken unrestrictedly since the brothers do not refute everyone who do not agree with the position of Shaikh Yahya Al Hajoori on Shaikh ‘Ubaid Al Jaabiri.
Secondly, may Allah preserve all of you, we must maintain justice in our speech. Some errors have been made by the Shaikh and it would have been appropiate to inform the brothers and sisters that these positions are not to be followed. For example:
1. Calling Birmingham Dar Ul Hijrah (The video is on youtube with Shaikh Falaah Isma’eel saying this)
2. His saying that one can work with the Jam’eeyah that is “closest to the Sunnah” upon neccesity
3. His warning against Dammaj and telling those around him to take Shaikh Yahya to the authorities.
4. His promotion of Saalih Al Bakree whose fitnah is known
5. His introduction to the book: “Bayaan Al Fawri
6. Him making it a requirement that Shaikh Yahya must repent on his speech on the University of Madeenah. When it is known that the Univeristy had Hizbees
FACT: The University is not like how it was during the time of Shaikh Ibn Baaz. And it is not like how it was even 10 years ago. Allahu Musta’aan.
And other things that I may not have mentioned. The least that could have been done was to say is that may Allah bless the Shaikh, however he is not infallible and therefore we cannot take his views in these issues and
| every statement is accepted or rejected except for that of the Messenger |
That would be from justice because the issue is not I am with so and so or so and so but rather justice requires us to weigh things according to the book and the Sunnah.
| This position of the Maktabah to refrain from accepting the vague criticisms against Shaikh Ubaid is also the position of a large number of the ‘ulamah, mashayikh and tullaab al-’Ilm that are well-known for their Salafiyyah and clarity upon the Manhaj |
Refer to what I mentioned above. And these issues are not vague issues at all. Rather these issues are clear as day and night .
[
| The question arises: “Is it possible that all of these mashayikh are mistaken and Shaikh Yahyah is correct?” The answer is: “Yes it is possible.” This is why many of these mashayikh actually looked into the criticisms presented against Shaikh Ubaid, and we likewise looked into this criticism – then these scholars (and following them, ourselves) came to the conclusion that the ‘proofs’ brought were not sufficient and/or were invalid and thus not legitimate reasons for such harsh criticisms of Shaikh Ubaid such that he be removed from the ranks of Salafiyyah, abandoned, labelled a hizbee, be abused and belittled and called loathsome names |
That is on one end if we were to take that argument. But when Shaikh Yahya was called foolish and was warned against and the people were advised not to go to Dammaj and to take Shaikh Yahya to the authorities why is it that not even one defense of Shaikh Yahya was put forward by any of you?
It was also said that his speech was like that of a person in a market and that he has no foundation in knowledge.
Where was the defense of the Shaikh?
Again, we have to be just. I saw many defenses of Shaikh ‘Ubaid but not one on Shaikh Yahya. And this was although Shaikh Yahya began the dialogue with Shaikh ‘Ubaid in the most gentle of terms even though Shaikh ‘Ubaid took a stance against him.
So again, be just.
| So these foolish youth, who wish only to fan the flames of dispute between the people of Sunnah, embarked upon discrediting the Maktabah through lies, exaggerations and fabrications – just as they had done with the Mashayikh previously - and that is why Shaikh Rabee’ correctly described them as ‘infiltrators’ amongst the ranks of the Salafis. |
If you are referring to the Shaikh calling these brothers in specific infiltrators then in that case we need the audio for such. Because from my knowledge this was referring to what was happening between Shaikh Yahya and Abdur Rahmaan Al ‘Adeni. Meaning that those who were making the Fitnah between them were infiltrators. However, as the statement goes: “The people of Makkah are more familiar with its territory.” Abdur Rahmaan Al ‘Adeni was Shaikh Yahya’s student and hence knows his condition better than any of us. And Allah knows best.
| And the Salafis almost as a whole in the UK, Canada and the USA have refused to accept the exaggerations and lies of the youth and their attacks upon the likes of Shaikh Ubaid al-Jaabiree, Shaikh Muhammad bin Haadee and Shaikh al-Bukhaaree. The very same accusations they made against Shaikh Ubaid, Shaikh Rabee’ and Shaikh Muhammad bin Haadee, they proceeded to make against the Maktabah – then they spread the speech |
I would like the brothers to show me where the brothers have ‘accused’ Shaikh Rabee’ from either posts on this forum or e-mails. From my knowledge all they said is that Shaikh Rabee’ is loved to us but the truth is more loved to us.
As for Muhammad Ibn Haadi and Abdullah Al Bukhari. They have recently warned against Dammaj and have even spoken ill against Shaikh Muqbil Ibn Haadi and have spoken with speech that is totally incorrect. Again, we must have justice. Where is our forbidding of an evil when we see it? All of us know the principle:
من علامات اهل الاهواء الوقيعة في اهل الاثر
From the signs of the people of desires is that they speak ill of the people of narrations.
Shaikh Muqbil is an Imam, he is a Mujaddid even if those who dislike such refuse to acknowledge this. So, do we not owe it to the Salafis to at least defend Imam Muqbil and Dar Ul Hadeeth from these statements?Again, where is the justice?
| Do you also now accept the refutations of Shaikh Yahyah against Shaikh Muhammad bin Haadee and Shaikh Abdullaah al-Bukhaaree and the criticisms that are now being made against even Shaikh Rabee?! If you do, then count us from being amongst them in their positions |
.
Without doubt, as aforementioned, Muhammad Ibn Haadi and Abdullah Al Bukhari spoke ill of Shaikh Muqbil. This is indeed a strange concept and strange behaviour. So, when an Imam of Ahlus Sunnah is spoken against no scholar has the right to criticize them because they are praised by Shaikh Rabee’?
And as for Shaikh Rabee’ the only thing I heard from Shaikh Yahya’s tapes is that when students go to him some of them end up indulging in making Fitnah because of the position of the Shaikh pertaining to Abdur Rahmaan Al ‘Adeni. As for making it seem that the Shaikh is disparaged by Shaikh Yahya then this is not the case.
Additionally, you all told me that you would not get into the Fitnah that happened in Yemen. Why are you bringing up the fact that Shaikh Yahya crticized Shaikh Rabee’ when your position in the first place is to maintain silence?
Again be just my brothers.
| And if you do not accept the refutations of Shaikh Yahyah (and others aligned to Dammaaj) against these mashayikh, then you likewise cannot accept his criticisms against the Maktabah, simply due to the fact that the Maktabah is united in its manhaj with these Shaikhs as well as Shaikh Rabee’ and others. Additionally Shaikh Rabee’ himself praised these scholars and does not accept that any one of them be labelled with hizbiyyah or misguidance. |
What is put in bold is not a criteria. Because as you yourselves, may Allah preserve you,say: “The detailed disparagement comes over the general appraisal“ Therefore if another scholar has a detailed disparagement on any scholar it is to be accepted because that scholar has knowledge which the other does not have. And this is known in the books of the science of Hadeeth.
Additionally, because all of you, may Allah bless you, take certain positions with the scholars it does not mean that you are immune to refutation. Rather, all of us are judged according to our statements and actions regardless of which scholar we take knowledge from. Hence, immunity from refutation is based upon your statements and actions not upon which scholars you are with or not with.
| This recent speech of the Shaikh shows his respect for Shaikh Ubaid al-Jaabiree and his agreement with him.Shaikh Rabee’, may Allaah preserve him, also stated concerning Shaikh Muhammad bin Haadee and Shaikh Abdullaah al-Bukhaaree:”So they bring harm upon Muhammad Bin Haadee and other than him, and to Bukhaaree, and to Rabee and other than them. The people speak ill of them with falsehood, oppression and fabrication. Baarakallaahu feekum, they did not leave Ahmad Bin Hanbal, nor Ibn Taymiyyah, nor Ibn Abdul Wahhaab and other than them – and other than them amongst the Imaams of Islaam. They were not saved from being spoken against. How are you (people) ignorant of this so as to ask this question?
Baaarakallaahu Feekum, we advise those who speak ill of so and so, and so and so, and so and so, and so and so—that they fear Allaah! Those who speak ill of Muhammad Bin Haadee and Bukhaaree claim salafiyyah, whilst, by Allaah! they wage war against Salafiyyah, its usool and its manhaj – and they hide themselves with Salafiyyah in order to be able to misguide the slaves of Allaah (tabaaraka wa ta’ala) and to hinder them from the straight path.” (11th Jamaadal-Oola 1432H) : |
Again, because Shaikh Rabee’ gives appraisal of some Mashayikh this is not a stamp of approval when there is detailed criticism against them. If another Shaikh bases his criticism upon knowledge and principles (especially when they speak ill of an Imam of the Sunnah)that criticism is taken even if Shaikh Rabee’ is disapproves of the criticism.
Hence the criteria is the proof.
NOTE: We should not get hyped up saying that if the Shaikh says so and so it is a must to obey him. Rather we should follow the proofs. that are contained in his writings.
For example we accept his statement about Abu Hasan Al Ma’ribi because of the proofs he presents in his writings.
Also we accept his speech about Sayyid Qutb.
And also of Faalih Al Harbi.
And others because of the proofs he presents not because of his title
| “O Shaykh, as you are aware, there are no scholars in Britain, but is there anyone residing there that you advise us with, who can connect us to the people of knowledge?”The Shaykh, may Allaah preserve him, mentioned: Our brother Hasan as-Somali, Abu Khadeejah and his companion (Abu Hakeem).” (On Friday, the 25th of June 2010, 14Rajab 1431H) |
Again, your actions and statements are that which attest to your status. Not the fact that so and so praised you. As Shaikh Rabee’ mentioned to some brothers in Egypt who said that Shaikh Rabee’ praised them :
Verily a man’s actions is that which appraises him
| Shaikh Rabee’ al-Madkhalee further stated:“He (Shadeed Muhammad) is not fit for da’wah whilst he is in this condition. So if he repents and shows remorse and is upright upon the correct path and the thiqaat (trustworthy ones) from the likes of the brother Aboo Muhammad al-Maghribee and the maintainers of Salafi Publications testify to his recanting, his uprightness and his abstaining from love of fame and this seat (of authority), because his love for fame and this seat (of authority) has caused the mashaayikh to doubt in him.So if he makes apparent the piety of his tawbah and the thiqaat (trustworthy ones) testify to this, as has preceded, and they see that he is capable of bringing benefit, then only at that point can he be co-operated with in benefitting the people with his knowledge, if he has knowledge. Along with all of that, it is inevitable that he must be restricted to the understanding of the Salaf with proofs from the Book and the Sunnah.” (In a sitting, which took place on the 6th of Sha’baan, 1431H with the Imaam of al-Jarh wat-Ta’deel) So please, O Salafi, do not be deceived by this small group of youth in the West who single out Ahlus-Sunnah with abuse and attack – may Allaah guide them to maturity, sincerity and honesty! Baarakallaahu feekum |
Tayyib in the case of Shadeed (may Allah guide him) his issues of deviation are clear from his tapes. Especially the tape: “The Paradigm Shift”, which I really hope he repents for because it contains some things that are extremely displeasing.
Again, although the Shaikh gave you an appraisal it does not mean that you are immune to a detailed disparagement which is based upon proof.
So again, may Allah ta’ala bless all of you, let us maintain justice in our speech and stick to the principles regardless of which individual these principles apply to. And I hope that my brothers in Salafi Publications do what is correct concerning that specific post on Salafitalk.com. And that they say the truth even if it is bitter.
Also, I would like to inform the brothers of a sickness I have seen. Everyone run to and fro, hither and tither to get appraisal from scholars for the work they are doing. Ikhwaan we must make our work sincere for Allah. Once it is that we try our utmost best to practice the Sunnah and seek direction from the scholars in issues we do not have knowledge about then insha allah we would be upon good.
But what I have seen is: Shaikh Rabee’ praises so and so and Shaikh Wasiyullah praises so and so and Shaikh so and so praises so and so. Ikhwaan, to be unknown and doing our work sincerely for Allah, seeking the guidance of the scholars in difficult issues, is better than seeking to put appraisals for ourselves to try to show that we are pious and good.
As Allah said:
الم تر الي الذين يزكون انفسهم بل الله يزكي من يشاء و لا يظلمون فتيلا
Do you see the ones who seek to appraise themselves. Rather it is Allah who appraises whoever he wills and not a Fateel would be oppressed.
Let us try to keep sincere and be just
And Allah ta’ala knows best.
From your brother,
Musa Millington At Trinidadi.
The difference between a Salafi and a claimant to Salafeeyah
This was a statement written by Shaikh Ahmad Al Bazmool entitled: “To differentiate between the Salafi and the claimant to Salafi is the means to protect the youths from splitting“.*
The Shaikh said:*
In the name of Allah the beneficent the merciful.
Verily all praise is due to Allah, we praise him, seek help from him and seek forgiveness from him, and we seek refuge in Allah from the evils of ourselves and our evil actions. Whoever Allah guides no one can lead astray and whoever Allah misguides no one can guide him. And I bear witness that there is nothing worthy of worship except Allah who is alone and does not have any partner and I bear witness that Muhammad is his servant and Messenger. And I proceed:
-The Salafi is the one who implements, and holds unto the book and the Sunnah upon the methodology of the pious predecessors.
-He proceeds upon this in his methodology and all his matters. And his principles are all based upon this.
-And it is possible that he may contradict the truth based upon ignorance and not purposefully. Because he is not immune to mistakes. And this does not remove him from Salafeeyah once he returns to the truth and adheres to it. As Ash Shafi’ee and the other Imams advised that any statement of their’s that contradicts the evidences that we take the evidences and disregard their statements.
And from the most important matters, in my view, that the Salafi youths must pay attention to, is that a person should not be described as a Salafi because he has speech relating to an issue from the issues of Salafeeyah. (Yet at the same instance) we neither know his stance pertaining to other issues of Salafeeyah nor do we know the methodology that he is upon. And it is possible that some of those who oppose (Salafeeyah) may agree with the Salafis (in certain matters).
And the danger becomes established when such a person comes with the guise of a Salafi student of knowledge in front of the youth. Rather, they may even regard such a person as a Salafi scholar. Then after sometime such a person comes and confuses for us other issues. Hence his conditions changes and he wallows in the predicament of his evil desires.And those who change with him are the Salafi youths who surround his orbit.
And for this reason no one should be put in a station above his calibre. It is compulsory to look at a person according to the scales of the scholars. What do they say about him: Do they*reccomend him and praise his knowledge, his religion, his trustworthiness and his methodology. (If that is so) then such a person’s knowledge should be benefited from and knowledge should be take from him except if opposition to the truth appears from him with him continuing upon it without returning (to the truth).
Noting that some of them may*reccomend a person because of what has been made apparent to them from his sound belief. *And then his*condition becomes apparent to them they disparage him. And the reason why*he is*disparaged after he was praised returns to the following reasons:
1. That he was hiding his true condition, and was making apparant that which diffrentiates from what is hidden within him. And the scholar*reccomends him upon what is apparant hence he*reccomends him based upon his outward appearance.
2. That at first he was upright upon the Sunnah and*deserved a reccomendation then opposed the methodology and*rejected*(the truth), and proceeded upon that which opposed the methodology of the Salaf and therefore deserved to be disparaged.
Hence once this is*known it is incorrect to reject the*disparaging remarks a scholar made upon*someone who went astray saying that he*recommended him and praised him*beforehand. And from the statements that every Salafi needs is the statement of the Sahabi Abdullah Ibn Mas’uud who said: “Whoever wishes to take someone as an example let him take such an example from those who have died because one who is alive is not safe from tribulation“.
Hence it is obligatory upon every Muslim to look at what the pious predecessors were upon and hold onto it. And it is compulsory for him to hold onto the scholars who proceed upon the methodology of the Salaf Us Saalih. And it is prohibited to follow someone who has opposed the methodology of the Salaf Us Saalih even if he has a high status either with him or the people.
I ask Allah to favour us with holding onto the Book and the Sunnah and the methodology of the Salaf Us Saalih. And to provide us with obidience and sincerity. And to distance us from innovations and showing off and saying things to be heard and hypocrisy. And may the peace and blessings of Allah be upon our Prophet and his family and companions.
http://www.albaidha.net/vb/showthread.php?t=11594
بسم الله الرحمن الرحيم
إن الحمد لله نحمده ونستعينه ونستغفره ، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا
من يهده الله فلا مضل له ومن يضلل فلا هادي وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد
أن محمداً عبده ورسوله .
أما بعد
فالسلفي هو الذي يعمل ويتمسك بالكتاب والسنة على منهج السلف الصالح
يسير على ذلك في منهجه وفي جميع أموره.
وتكون أصوله كلها مبنية على ذلك
وقد يخالف الحق جهلاً لا عمداً ؛ إذ هو غير معصوم من الخطأ
وهذا لا يخرجه من السلفية إذا رجع إلى الحق وتمسك به .
كما كان الشافعي والأئمة يوصون بأن أي قول لهم يخالف الدليل: نأخذ الدليل ونترك قولهم
ومن أهم الأمور في نظري التي يجب أن ينتبه لها الشباب السلفيون
أن الشخص لا يوصف بكونه سلفياً بمجرد كلامه في مسألة من المسائل السلفية
ولا ندري ما موقفه من بقية المسائل السلفية، ولا منهجه الذي يسير عليه
فقد يتفق مع السلفيين بعض المخالفين
والخطورة تكمن في أن هذا الشخص قد يتصدر للشباب بأنه طالب علم سلفي
بل قد يعتبره الشباب عالماً سلفياً
ثم بعد مضي زمن :
يأتي ويخلط علينا في المسائل الأخرى
فينقلب حاله ويتردى في أوحال هواه المردي
ويتقلب معه الشباب السلفي الذي يدورون في فلكه
ولذلك يجب أن لا نعطي أحداً فوق حجمه
يجب أن ينظر للشخص بميزان العلماء
ماذا يقولون فيه: هل يزكونه ويثنون على علمه ودينه وأمانته ومنهجه
فيستفاد منه وينهل من علمه إلا إن ظهرت مخالفته للحق مع إصراره على عدم الرجوع
مع ملاحظة أنهم قد يزكون شخصاً لما أظهر لهم من حسن معتقده
ثم يتبين لهم من حاله فيجرحونه
والسبب في جرحه بعد تعديله يعود إلى أمور منها :
1- أنه كان يخفي حقيقة أمره ، ويتظاهر بخلاف بطانه ، والعالم المزكي له بالظاهر فزكاه بناء على ظاهره.
2- أنه كان أول أمره مستقيماً على السنة مستحقاً للتزكية إلا أنه خالف منهج السلف وعاند، وسار على خلاف منهج السلف فاستحق الجرح.
وإذا علمنا ذلك فلا يصح أن يرد جرح العالم لرجل قد ضل عن الطريق بأنه قد زكاه من قبل وأثنى عليه
ومن الكلمات المأثورة التي يحتاج إليها كل سلفي قول الصحابي الجليل عبد الله بن مسعود:
(( مَنْ كان منكم مستناً فليستن بمن قد مات ؛ فإن الحي لا تؤمن عليه الفتنة ))
فالواجب على كل مسلم أن ينظر ما كان عليه السلف الصالح فيلزمه
والواجب عليه أن يلزم العلماء الذين يسيرون على منهج السلف الصالح
ويحرم عليه أن يتابع رجلاً خالف منهج السلف الصالح ولو كان معظماً عنده أو عند الناس
اسأل الله أن يمن علينا بالتمسك بالكتاب والسنة على منهج السلف الصالح
وأن يرزقنا المتابعة والإخلاص
وأن يبعدنا عن البدعة والرياء والسمعة والنفاق
وصلى الله وسلم على نبينا محمد وعلى آله وصحبه
About the book “Al Ibanah” by Shaikh Muhammad Al Imam
At this time there are two books being spread this time by the Hizbeeyeen. One of them being “Al Ibanah” by Shaikh Muhammad Al Imam and the other: “Once again, Oh Ahlus Sunnah be gentle with Ahlus Sunnah” by the noble Muhaddith Shaikh Abdul Muhsin Al ‘Abbad. As far as I know the latter has been translated by Madeenah.com, however, the former has not been translated as yet.
On that note, I am currently translating Shaikh Ahmad An Najmi’s advice to Shaikh Abdul Muhsin concerning the original book: “Oh Ahlus Sunnah be gentle with Ahlus Sunnah,” and insha allah by next month it should be available after editing. However, at this point in time I would like to present one of the statements of Shaikh Yahya Al Haajori concerning Al Ibanah where he said:
This treatise resembles: “Oh Ahlis Sunnah be gentle with each other,’ by Shaikh Abdul Muhsin Al ‘Abbad- may Allah guide everyone- except that the treatise of Shaikh ‘Abbad is clearer in its intention, and the treatise of Shaikh Al Imam has more chapters. And Shaikh Najmi رحمه الله has refuted the treatise of Shaikh ‘Abbad with a beautiful refutation which was filled with clarity, advice and Justice. And it has been printed within the book: “Al Fatawa Al Jaleeyah ‘An Manahij Ad Da’weeyah” Daar Ul Minhaaj printed it from volume one page 220 to the end of the chapter.
As for the book of our brother Shaikh Muhammad Al Imaam- may Allah give him guidance- it is possible that one who claims to be upon the Sunnah may use it against us: (the Ikhwaan Al Muslimeen), or (the Qutubis) or (Abu Hasan), it is possible that they can take this book and use it against us. If they will they can change the title and the name of the author. And if they wish they can leave it as is, and take whatever they wish to take from it and then put it forward in the name of refuting us on the same subject. And it is possible that we can take the book and use it as a refutation upon them. Hence, the book can possibly be used by everyone who claims that they are upon the Sunnah and use it as a refutation on their opponents because it mentions evidences and narrations that are general and can take several meanings. And anyone can have it for his convenience.
الرسالة نظير رسالة: “رفقا أهل السنة بأهل السنة”، للشيخ عبد المحسن العبّاد –وفّق الله الجميع-، إلاّ أنّ رسالة الشيخ العبّاد أوضح قصداً، ورسالة الشيخ الإمام أكثر تبويباً. وقد ردّ الشيخ النجمي –رحمه الله- على رسالة الشيخ العبّاد ردًّا جميلاً محلى بالوضوح والنصح والإنصاف، طبع ضمن كتابه: “الفتاوى الجليّة عن المناهج الدعويّة”، طبعة دار المنهاج (1/220) إلى آخر الجزء.
أما رسالة أخينا الشيخ محمد الإمام –وفقه الله- فممكن أن يقلبها علينا كل من يدعي السنة: (الإخوان المسلمون) أو (القطبية) أو (أبو الحسن) ؛ يمكن أن يأخذوا هذا الكتاب ويقلبوه ضدنا إن شاءوا غيّروا العنوان أو غيّروا اسم المؤلف، وإن شاءوا تركوه على ما هو، وهذّبوا ما أرادوا تهذيبه منه، وصدروه باسم الردّ علينا بنفس المادة ؛ ونحن ممكن أن نأخذ الكتاب ونردّ به عليهم. فالكتاب يمكن أن يتجاذبه كل من يدّعي السنة في الردّ على الآخر لكونه فيه ذكر أدلة وآثار عامة مجملة كل قد يَسْحَبـُهَا لصالحه.
http://www.sh-yahia.net/show_art_19.html
Insha Allah, I will translate the audio recording which contains questions that Shaikh Yahya was asked concerning the book as he clarifies some of the mistakes that it contains.
