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Abu.Uyainah
09-27-2007 @ 2:35 PM    Notify Admin about this post
unspecified unspecified (Birmingham U.K)
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quote:
Note, I did not write this pledge. This pledge is the work of our Sh. Bin Bayyah and the senior duat in the West such as Imam Hamza, Sh. Zaid Shakir and Sh. Yasir Qadi. I was asked to sign it and raced to do so.

by Suhaib [Webb]


Pledge of Mutual Respect and Cooperation Between Sunni Muslim Scholars, Organizations, and Students of Sacred Knowledge

Hold fast to the Rope of Allah, all together, and be not divided. (Qur?an, 3:103)

Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them. Their case rests with Allah; then He will inform them of what they used to do. (Qur?an, 6:159)

In light of the Divine Word, we recognize that the historical nature of Sunni Islam is a broad one that proceeds from a shared respect for the Qur?an and Sunnah, a shared dependence on the interpretations and derivations of the Companions (may Allah be pleased with them), and a shared respect for the writings of a vast array of scholars who have been identified by their support for and affiliation with the Sunni Muslims and have been accepted as the luminaries of Sunni Islam - as broadly defined.

Likewise, detailed discussions in matters of theology are the specific domain of trained specialists, and proceed on the basis of well-defined principles and methodologies, which are beyond the knowledge of the generality of Muslims.

Our forebears in faith, with all the dedication, brilliance and sincerity clearly manifested in their works, have debated and discussed abstruse and complex issues of creed and practice, and have failed in most instances to convince their opponents of the veracity and accuracy of their positions.

The average Muslim is only responsible for knowing the basics of creed as they relate to a simple belief in Allah, His Angels, Scriptures, the Prophets and Messengers, the Last Day, and the Divine Decree.

Recognizing that the specter of sectarianism threatens to further weaken and debilitate our struggling Muslim community at this critical time in human affairs, and recognizing that Allah, Exalted is He, has given the Muslim community in the West a unique historical opportunity to advance the cause of peace, cooperation, and goodwill amongst the people of the world, we the undersigned respectfully:

- Urge Muslims to categorically cease all attacks on individual Muslims and organizations whose varying positions can be substantiated based on the broad scholarly tradition of the Sunni Muslims. We especially urge the immediate cessation of all implicit or explicit charges of disbelief;

- Urge Muslim scholars and students of sacred knowledge to take the lead in working to end ad hominem attacks on other scholars and students; to cease unproductive, overly polemical writings and oral discourse; and to work to stimulate greater understanding and cooperation between Muslims, at both the level of the leadership and the general community;

-Urge Muslims in the West, especially our youth, to leave off unproductive and divisive discussions of involved theological issues that are the proper domain of trained specialists, and we especially discourage participation in those internet chat rooms, campus discussion groups, and other forums that only serve to create ill-will among many Muslims, while fostering a divisive, sectarian spirit;

-Urge all teachers to instruct their students, especially those attending intensive programs, to respect the diverse nature of our communities and to refrain from aggressive challenges to local scholars, especially those known for their learning and piety;

- Urge our brothers and sisters in faith to concentrate on enriching their lives by deepening their practice of Islam through properly learning the basics of the faith, adopting a consistent regimen of Qur?anic recitation, endeavoring to remember and invoke Allah in the morning and evening, learning the basics of jurisprudence, attempting to engage in voluntary fasting as much as possible, studying the Prophetic biography on a consistent basis, studying the etiquettes that guide our interactions with our fellow Muslims, and the performance of other beneficial religious acts, to the extent practical for their circumstances;

- Finally, we urge the Believers to attempt to undertake individual and collective actions that will help to counter the growing campaign of anti-Islamic misinformation and propaganda that attempts to portray our religion as a violence-prone relic of the past unsuitable for modern society, and by so doing justify indiscriminate wars against Muslim peoples, occupation of Muslim lands, and usurpation of their resources.

Saying this, we do not deny the reality of legitimate differences and approaches, nor the passionate advocacy of specific positions based on those differences. Such issues should be rightfully discussed observing established rules of debate. However, we urge the above measures to help prevent those differences from destroying the historical unity and integrity of the Muslim community, and creating irreparable divisions between our hearts. Further, we do not deny the urgency, especially in light of the situation in Iraq, of efforts to foster greater cooperation between diverse Muslim communities. Hence, this document should not be seen as negating any statements, or declarations designed to foster greater peace and harmony between diverse Muslim communities. However, we feel, as Sunni Muslims, a pressing need to first set our own affairs in order.

In conclusion, having called our brothers and sisters to act on these points, we, the undersigned, pledge to be the first to actively implement them in response to the Divine Word:

Do you enjoin righteousness on the people and refuse to follow it yourselves and all along you are reciting the scripture!? Will you not reflect? (Qur?an (2:44)

We ask Allah for the ability to do that which He loves. And Allah alone is the Grantor of Success.

Signed,

Abdelrahman Helbawi

Abdul Karim Khalil

Abdullah Adhami

Abdurraheem Green

Abdur-Rahman ibn Yusuf Mangera

Abu Aaliyah Surkheel Sharif

Abu Eesa Niamatullah

Aisha Faleh AlThani

Asma Mirza

Cheikhna B. Bayyah

Dawood Yasin

Ebadur Rahman

Faraz Rabbani

Fuad Nahdi

Gul Mohammad

Haitham al-Haddad

Hamza Yusuf

Hasan al-Banna

Ibrahim Osi-Efa

Jihad Hashim Brown

M. Abdul Latif Finch

M. Afifi al-Akiti

Mehdi Kader

Mokhtar Maghroui

Muhammad Alshareef

Muhammad Ash-Shaybani

Muhammad ibn Adam

Omar Qureshi

S. Abdal-Hakim Jackson

Shamira Chothia Ahmed

Siddique Abdullah

Suhaib Webb

Tahir Anwar

Talal Al-Azem

Tanveer Hussain

Tawfique Chowdhury

Usama Canon

Usama Hasan

Walead Mosaad

Yahya Rhodus

Yasir Qadhi

Zaid Shakir

UPDATE to SIGNATORIES: The following names were missed from the original list of signatories and will be likely added in the next update: Yaser Birjas, Mohammed Faqih, Waleed Basyouni

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09-27-2007 @ 3:39 PM    Notify Admin about this post
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YASIR QADHI'S VISIONS OF UNITING THE SECTS:

quote:
Yasir Qadhi states:

"It is important to stress, however, that the purpose of this pledge is not to vindicate or justify one ideology over another. These differences have existed within Sunni Islam (in the broad sense of the term) for the last twelve centuries, and the fact of the matter is that, barring some sort of Divine Intervention, it does not appear that these difference will leave us any time soon.  

Therefore there needs to be a more pragmatic and realistic attempt at cooperation, one that retains our traditionalisms and respects our historical traditions, yet at the same time takes into account the context of our current political and social situation."


This call of Yasir Qadhi is to the destruction of the principle of "enjoining the good and forbidding the evil" in the name of unity with the sects of misguidance. May Allaah protect us.

__________________________________________________________


abu.iyaad
09-27-2007 @ 8:21 PM    Notify Admin about this post
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This is a Soofee initiative. Plenty of the signatories are Soofees when you research them. The apparent author of the this pledge promotes the Milaad un-Nabi. Others you can find on Youtube in Soofee gatherings singing Nasheeds. Others studied under the Jahmee Soofee Nuh Keller who despicably lies upon the Salaf. This is a pledge to knowingly oppose Allaah and His Messenger, to knowingly misrepresent the verses quoted, and to deliberately portray those paths at the end of which is a devil as being synonymous with the Straigh Path of Allah. This pledge is in fact nothing short of a disgrace.


.-=abu.iyaad=-.
-=amjad bin muhammad=-
-rafiq-

abu.iyaad
09-27-2007 @ 9:00 PM    Notify Admin about this post
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The author of this pledge quoted the saying of Allaah, the Most High:
quote:
Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them. Their case rests with Allah; then He will inform them of what they used to do. (Qur?an, 6:159)

This verse and all of the verses prohibiting splitting are in relation to the innovators and the people of desires when one looks into the books of Tafseer and the sayings of the Companions and Taabi`een. Thus, to oppose the Book and the Sunnah and to depart from the `aqeedah and way of the Salaf is unlawful and is the subject of the threat contained in this and other like verses in the Qur'an.

Thus, what each signatory is signing to is a pledge to wilfully oppose the very verses quoted at the beginning of the pledge. Namely: to have everything to do with those who made divisions in the religion and turned into factions, to accommodate them, welcome them, love them, endorse them and present them to the people. To treacherously hide their opposition, their splitting away from the Book and the Sunnah, and to include them all under the deceptive banner of "vast array of Scholars", and "luminaries of Sunni Islam - as broadly defined".

This statement of Allaah the Most High quoted at the beginning of this pledge of soofee fabrication falsifies everything that comes after it. This pledge is nothing short of a farce.


.-=abu.iyaad=-.
-=amjad bin muhammad=-
-rafiq-


This message was edited by abu.iyaad on 9-27-07 @ 9:10 PM

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09-29-2007 @ 6:43 PM    Notify Admin about this post
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WHO ARE THE AHLUS-SUNNAH IN THE VIEW OF YASIR QADHI & HIS COMPANIONS?

Yasir Qadhi states in his support of the pledge to co-operate with Ahlul-Bid'ah:

quote:
"All of the parties that have signed on to this document identify themselves as being from the tradition of Sunni Islam. And it is an undeniable historical reality that this label has been used by a number of diverse, and at times contradictory, theological groups, for the last thousand years of Islam. I personally have no qualms considering these groups within the broad fold of Sunni Islam."


These claimants to the Sunnah (and Salafiyyah) should not surprise us in the least. After all, Yasir Qadhi, Abdur-Rahmeen Green, Usamah Hasan (son of Suhaib Hasan) are all key speakers for the 'Jamiat Ahle-Hadith UK' and who have for years been diluting and polluting the pure Salafi manhaj. So this document signed by this group of speakers along with a group of extreme Soofee, Jahmee, Ash'aree, Dervish, Muqallid callers to innovation, should not shock us.

Indeed what they have signed to now, is something that Suhaib Hasan and Abdul-Haadi Omari and the Jamiat Ahlel-Hadith have been upon for years!

Hafeez Ullah Khan, one of the heads of the 'Jamiat Ahle-Hadith UK':

quote:
?The whole purpose of this discussion is that the Ummah is a victim of splitting and splintering ? it is in dire need of unity and strength and brotherhood. My friends, me stating this does NOT mean that the Religious and Islamic organizations that exist have to lose their specific identities and titles and become one entity ? No, but rather every organization and every jamaa?ah should remain established upon their own individual identities and come together making their unity apparent and it is in this unity that the blessing lies??

(?Itihad ? Unity Muslim? Channel, 7th September 2006)


So Yasir Qadhi states in his justification of the pact:

quote:
"It is important to stress, however, that the purpose of this pledge is not to vindicate or justify one ideology over another... Therefore there needs to be a more pragmatic and realistic attempt at cooperation, one that retains our traditionalisms and respects our historical traditions, yet at the same time takes into account the context of our current political and social situation."


Abdul-Hadi Omari stated several years ago:

quote:
"..In every school of thought for their great Scholars, such as Shabir Ahmad Uthmaanee, who was a GREAT SCHOLAR of the religion from the Deobandee school of thought. He has written some small commentaries of the Qur'aan and other good works.

Also, AHMAD REZA KHAN from the BRELAWEE school of thought, who was a GREAT SCHOLAR of the religion who has written many books.

Likewise, we have Sayyid Abu A'laa Mawdudi, who was a very great scholar of the religion, rather he was the founder of JAMAT-E-ISLAMI, and has written a VERY GOOD and detailed explanation of the Qur'aan known as 'Tahfeemul-Qur'aan' and he has written many other books which have reached an international level, and of them are those which are FINAL REFERENCE POINTS for their particular topics...

...So all of these VERY, VERY GREAT SCHOLARS, then may Allaah be pleased with them all and may Allaah fill their graves with noor (light).."

(Recorded from a live broadcast across Birmingham on 'Radio Ramadan')


And Yasir Qadhi also states in his flattery of them:

quote:
"I am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah; I am desirous to benefit from their wisdom and knowledge."


What is disturbing, however, is the re-packaging of this evil, corrupt manhaj and it's re-sale to the unaware Muslim youth in the West.

quote:
"All of the parties that have signed on to this document identify themselves as being from the tradition of Sunni Islam. And it is an undeniable historical reality that this label has been used by a number of diverse, and at times contradictory, theological groups, for the last thousand years of Islam. I personally have no qualms considering these groups within the broad fold of Sunni Islam."


They claim this is a "Pledge of Mutual Respect and Cooperation Between Sunni Muslim Scholars, Organizations, and Students". So what is their definition of Sunni? Looking at the list of signatories, a Sunni, according to them, can be: Ash'aree, Soofee, Deobandee, Tableeghee, Qaadiree, Qutubee, Ikhwaanee, Jahmee, Ittihaadee etc. How can anyone who claims to be upon the Sunnah count these sects as being Sunni? They even justify their evil by stating: "We recognize that the historical nature of Sunni Islam is a broad one".  Broad enough to include the Soofiyyah and Jahmiyyah and Ash'ariyyah and Maatureediyyah?! This a truly a shameful pact. A pact that gives honour and credence to the innovations and those who carry them. A unity for the sake of political expediency.

It is clear that these people have not understood the da'wah of the early Salaf, the likes of Imaam Ahmad bin Hanbal, Imaam Maalik bin Anas, Imaam Al-Barbahaaree, Sufyaan ath-Thawree and Ibnul-Mubaarak. Nor have they comprehended the books of Shaikhul-Islaam Ibn Taimiyyah and his students, nor do they any perception of the works of Shaikhul-Islaam Muhammad bin Abdul-Wahhaab and those who followed him till this day. It is the very twelve centuries (or fourteen centuries) of the Imaams of Sunnah that Yasir Qadhi and his co-signatories wish to push to the side and ignore in the name of unity, that we must adhere to.

Shaikhul-Islaam Muhammad Ibn Aslam at-Toosee (died 242), rahimahullaah, spoke the truth when he said:

quote:
"Whosoever honours, gives respect to, or venerates a person of bid'ah, then indeed he has aided in the destruction of the Religion"

(Ibn Waddaah, no. 120, Aboo Shaamah, no. 36.)


__________________________________________________________


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10-01-2007 @ 1:11 PM    Notify Admin about this post
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YASIR QADHI DISPLAYS HIS DEVOTION FOR AHLUL-BID'AH

Yasir Qadhi,states in his call to unite truth with falsehood:

quote:
"Even if I disagree with some specific theological doctrines of other signatories, I am proud to call all of them my brothers in faith; I am always honored to be in their company; I am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah; I am desirous to benefit from their wisdom and knowledge."


He wishes the best for those who call to innovations, even if he disagrees with their specific doctrines, i.e. Even if he disagrees with their 'aqeedah (doctrine), he still wishes the best for them in their call to deviated creed. And then he has the audacity to state that those those who oppose him in this pledge are 'over-zealous, under-experienced youth'!

And he also states that he wishes other groups to join him:

quote:
"But it is hoped from those who look up to some of the signatories and take knowledge from them, that they might take an example from this collective stance and be more proactive with other groups and organizations."


WHO'S FOOTSTEPS IS YASIR QADHI FOLLOWING?

As for Syed Qutb, the innovator and guide of Al-Ikhwaanul-Muslimoon, then he said:

quote:
"And Islaam does not feel uneasy about about the differences of mankind in 'aqeedah and manhaj, rather it considers this as something necessitated by natural disposition and a goal from a Higher Will..."
('Nahwa Mujtami' Islaami' p. 103)


Hasan al-Banna, the deviated founder of Al-Ikhwaanul-Muslimoon, said:

quote:
?Let us work together in that which we agree and excuse each other in that which we disagree.?

And:

"You know, O brothers, that there is no Imaam in the present day and it is necessary for us to forget everything and abandon everything (in disputes) for freeing the Islamic lands.."

(From the words of Hasan al-Banna also from the book 'Fee Qaafilatil-Ikhwaan al-Muslimeen')


"Al-Hayt Kalimah" is Salman Al-Awdah's (the Qutubee) weekly television program. During one these program's, Salmaan al-Awdah makes clear his Ikhwaanee/Bannaawee methodology that he is still upon:
quote:
?We need to use this crisis [of the strife in Lebanon] a means to achieve unity. We need to put our differences aside for the time being. We need to assume responsibility for these crises, knowing with full faith that Allah is just in His decisions.?

(Taken from the website of Salman Al-Oadah)


THE POSITION OF THE SALAFI IMAAMS IN OPPOSITION TO YASIR QADHI

Question to Ash-Shaikhul-Imaam Ibn Baaz, rahimahullaah:

quote:
Question:"Based upon the Saying of Allaah, the Most High:

Help you one another in al-Birr and at-Taqwaa, but do not help one another in sin and transgression. Soorah al-Maaidah (5):2

It is said that it is obligatory to co-operate with all of the Islamic Jamaa'ahs, even though they differ with us with regard to methodologies and their way in giving dawah. So Jamaaatut-Tableegh has a way of giving dawah different to the way of the Ikhwaanul-Muslimeen and Hizbut-Tahreer and Jamaaatul-Jihaad and the Salafees. So how is this co-operation to be? And is it restricted for example to joint participation in conferences and gatherings? And what is to be the case when dawah is being given to non-Muslims, since confusion may be caused in the minds of new Muslims by the fact that each Jamaaah from these Jamaaahs will direct them to their own centres and their own scholars, which will confuse them. So how will it be possible to avert this matter?"

Answer:"What is obligatory is to co-operate with the Jamaa'ah that proceeds upon the manhaj (methodology) of the Book and the Sunnah and that which the Salaf of the Ummah were upon in calling to the Tawheed of Allaah, the One free of all imperfections, and making worship purely and sincerely for Him, and warning against shirk and innovations and sins, and to advise the Jamaaahs that are contrary to that.

So if they return to what is correct, then they are to be co-operated with. But if they persist upon being contrary then it is obligatory to keep away from them and to adhere to the Book and the Sunnah.."

(Fatwaa no. 18870 dated 11/6/1417H)


SCHOLARLY RESPONSE

Ash-Shaikhul-Allaamah Saaleh al-Fawzaan, hafidhahullaah:

quote:
QUESTION: Is there harm in warning against these Sects that are in opposition to the Methodology of Ahlus-Sunnah wal-Jamaa'ah?

ANSWER: "We warn against all those who oppose [the Salaf] generally and we say: 'We adhere to the path of Ahlus-Sunnah wal-Jamaa'ah and we we abandon those who oppose Ahlus-Sunnah wal-Jamaa'ah regardless of whether their opposition is MAJOR or MINOR. This is because if we are lenient with the opposition, then perhaps it may grow and increase. So opposition is not allowed AT ALL.

Furthermore, it is obligatory to adhere to the path of Ahlus-Sunnah wal-Jamaa'ah in both major and minor issues."

QUESTION: Are we require to mention the good qualities of those we warn against?

ANSWER: "If you mention their good qualities, then this means that you have called (the people) to follow them. Know, DO NOT MENTION THEIR GOOD QUALITIES. Mention the error they are upon only. You are not entrusted to praise and approve of their actions - you are ONLY entrusted with exposing the error they are upon so that they may repent from it, and so others can beware of it.

It may even be that the error that they are upon wipes away their good deeds if it is kufr or shirk. It could also be that this error outweighs their good deeds. And perhaps it may seem like they are good deeds in your eyes, yet they ARE NOT SO IN THE SIGHT OF ALLAAH."

("Al-Ajwibatul-Mufeedah 'an As'ilatil-Manaahijil-Jadeedah", Shaykh Saaleh al-Fawzaan)


What is amazing is that Yasir Qadhi states that those who oppose him in his decision are:

quote:
"Having said that, there will always be extremisms on all sides, especially amongst over-zealous, under-experienced youth. What is desired, though, is that such extremism not find a voice amongst authentic and respected scholarship."


So does he regard Ibn Baaz and Shaikh al-Fawzaan to be, "over-zealous, under-experienced youth" who are extremists!!

__________________________________________________________


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THE UNDERSTANDING OF THE SALAF
Versus
THE UNDERSTANDING OF THE SIGNATORIES


Yasir Qadhi, Abdur-Raheem Green, Usamah Hasan, and their fellow signatories began their 'Pledge' with a verse from the book of Allaah to justify their unity with the people of deviation. You will see below that the understanding of the Salaf was contrary to what they wish to establish.

Allaah states in the Qur'aan:

quote:
"Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them."(Al-An'aam:159)


So the signatories of the pledge use this aayah to justify their unity whereby they are bringing the various 'doctrines' together. Yet, in truth, these verses contain great threats to those who oppose the Qur'aan and Sunnah and the true Islamic 'aqeedah, thus causing them to fall into division, separation and disunity. That is why Allaah informed His Prophet, "you have nothing to do with them".

These signatories have turned the meanings around to justify uniting upon deviation from the Islamic 'Aqeedah or Creed. Indeed Allaah, the Most High, stated: "Hold fast to the Rope of Allah, all together, and be not divided." So Allaah commands firstly to hold on to Book and Sunnah, and then not to fall into division.

So how has the Ash'aree, Soofee or Maatureedee fulfilled holding on to the Rope of Allaah in his understanding of the aqeedah?! Or is it the case that the likes of Yaasir Qaadhi and Usaamah Hasan are establishing the principle of Hasan al-Bannah:

quote:
?Let us work together in that which we agree and excuse each other in that which we disagree.?


Indeed, this is the principle they have established in this 'pledge'.

Regarding the statement of Allaah, "Surely, those who have made divisions in their religion and turned into factions, you have nothing to do with them.." Imaam al-Baghawee stated:

quote:
"They are the people of bid'ah and desires." Sharhus-Sunnah (1/210)


And Imaam Ibnul-Mubaarak (died 181H) said:

quote:
"The people of truth - they do not have division amongst them." Related by At-Tabaree in Jaami' al-Bayaan (12/85)


Imaam ash-Shaatibee stated:

quote:
"Splitting is from the particular characteristics of the Ahlul-Bid'ah." Al-I'tisaam (1/113)


And Shaikhul-Islaam Ibn Taimiyyah (728H) said:

quote:
"And bid'ah is associated with splitting, just as Sunnah is associated with the Jamaa'ah. So it is said: Ahlus-Sunnah wal-Jamaa'ah, just as it is said: Ahlul-Bid'ah wal-Furqah (the People of innovation and division)." (Al-Istiqaamah 1/42)


So this is the understanding of some of the Imaams of the Salaf, i.e.  those who cause division and separate are the people of bid'ah. These aayaat and verses are in NO way a justification to unite with those who have diverse and deviated 'doctrines' that oppose Ahlus-Sunnah wal-Jamaa'ah.

As for the other verse that is utilised by the signatories of this 'Pledge' is statement of Allaah:

quote:
"Hold fast to the Rope of Allah, all together, and be not divided."(Aali Imraan 103)


Imaam as-Sam'aanee stated:

quote:
"And Allaah, the Most High, said: 'Hold fast to the Rope of Allah, all together, and be not divided.' And if you were to look towards the people of desires and innovation, you will find them divided and upon differing, or spearated into factions and parties. You will not find two of them upon a singular path or a sigular doctrine ('aqeedah). They declare each other to be innovators. Indeed a son will declare his father to be an unbeliever and a man will declare that upon his brother and a neighbour upon his neighbour. You will see them constantly differing and having hatred for each other. Their lives pass and their word is never united [but]: 'You would think they were united, but their hearts are divided. That is because they are a people who understand not.' (Al-Hashr: 14). Al-Hujjah fee Bayaanil-Muhajjah 2/224-225
  

The doctrines of the signatories are incompatible and at variance with each other - so this pledge may give an impression of unity, but in reality their hearts are divided because their 'aqeedah is divided...

quote:
'You would think they were united, but their hearts are divided. That is because they are a people who understand not.' (Al-Hashr: 14).


__________________________________________________________


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10-04-2007 @ 5:25 PM    Notify Admin about this post
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All praise is due to Allaah, and prayers and peace upon His Messenger.

Yasir al-Qadhi stated in a follow up justification of his participation with factions of Ahl ul-Bid'ah, amongst them Soofees, Ahl ul-Kalaam, Ash'arees and others:

quote:
And it is well known that mu`amalah with other groups is a context-based matter, and not one that has specific rulings in the Sharee?ah.


As he is participating in this pledge with Ash'arees, Soofees and Ahl ul-Kalaam then it is clear that by "other groups" he means deviated groups from amongst the sects. Those whom the Salaf declared as astray innovators and deviants. The other signatories on that pledge are callers to innovation. They call to the Milaad, they call to their Ash'ariyyah, Ilm ul-Kalaam, and their negation of Allah's attributes and innovated practices. Indeed, some of the other signatories teach from the books of Innovation such as Jawharat ut-Tawheed, and as such they are callers to innovation, callers to divestment of Allaah's names, negators of His Uluww, and promoters of Jahmee beliefs.

Thus, there are a number of observations to be made on the statement of al-Qadhi quoted above:

Allaah the Most High said:

Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) you nothing to do with them. Their affair is only with Allh, Who then will tell them what they used to do.  (Al-An'am 6:159)

One can easily refer to the books of tafseer and the statements of the Sahaabah and Taabi'een to learn the meaning of this and other like verses in the Qur'an.

Al-Baghawee said in Sharh us-Sunnah, "They are the people of innovations and desires".

The Ashaa'irah, Ahl ul-Kalaam, the Soofees are people of innovations and desires in the view of Ahl us-Sunnah, and the refutations against the Ashaa'irah and their being declared astray is to be found in the sayings of the scholars from the various madhaahib.

Contemporary Ash'arees are not the same as the earlier Ash'arees. Today's Ash'arees are further astray and the earlier Asharees affirmed the sifaat and Allaah's Uluww. Refer to the recently published Bayaan Talbees ul-Jahmiyyah of Shaykh ul-Islaam Ibn Taymiyyah.

Al-Qurtubee (d.  671H) said: ?And when avoiding the people of sin has been established, as we have just explained, then avoiding the People of Innovations and Desires is foremost [i.e. more befitting].?  Tafseer al-Qurtubee (5/418)

How can he say that issue is one that does not have a specific ruling in the Sharee'ah?

The Messenger (sallallaahu alaihi wasallam) said, "My Ummah will split up into seventy-three sects, seventy-two in the Fire and one in Paradise" (al-Laalikaa'ee in his Usool il-I'tiqaad.

The Messenger (sallallaahu alaihi wasallam) said, "Indeed this ummah will split into seventy three sects, all of them in the Fire except for one and that is the Jamaa'ah" Ibn Abee Aasim in Kitaab us-Sunnah

The Messenger (sallallaahu alaihi wasallam) said, "My Ummah will split into seventy three sects, all of them in the Fire except for one". It was said "What is the one group?" He said, "That which I and my companions are upon today". at-Tirmidhi

And he (sallallaahu alaihi wasallam) used to say at the beginning of his lectures, "and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad (sallallaahu `alaihi wasallam) , and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)

Qaadee Abu Ya?laa (d. 333H) said: ?There is concensus (Ijmaa?) among the Sahaabah and the Taabi?een as regards dissociating and cutting-off from the Innovators.? Hajar ul-Mubtadi? (p.32)

Al-Baghawee (d. 535H) said: ?And the Sahaabah, the Taabi?een, their successors and the Scholars of the Sunnah passed away while they were upon this, united and unanimously agreed upon having enmity towards the Ahl ul-Bid?ah (the People of Innovation) and fleeing from them.? Sharh us-Sunnah (1/227)

Ath-Thaabit bin al-Ajlaan said: ?I met Anas bin Maalik, Ibn al-Musayyab, al-Hasan al-Basree, Sa?eed bin Jubair, ash-Sha?bee, Ibraaheem an-Nakha?ee, Ataa? bin Abee Riyaah, Taawoos, Mujaahid, Abdullaah bin Abee Mulaikah, az-Zuhree, Makhool, al-Qaasim Abu Abdur-Rahmaan, Ataa? al-Khurasaanee, Thaabit al-Bunaanee, al-Hakam bin Utbah, Ayyoob as-Sakhtiyaanee, Hammaad bin Muhammad bin Seereen, Abu Aamir- and he had actually met Abu Bakr as-Siddeeq -, Yazeed ar-Riqaashee, and Sulaimaan bin Moosaa, all of them were ordering me [to hold on to] the Jamaa?ah and forbidding me from the People of Desires (i.e  Innovators)  Sharh Usool ul-I?tiqaad of al-Laalikaa?ee (no.239)

Al-Fudayl bin 'Iyaad (d. 187H) said: ?I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation.? Reported by al-Laalikaa'ee (no.267)

Al-Hasan al-Basree (d. 110H) said: ?Do not sit with the people of innovation and desires, nor argue with them, nor listen to them.? Reported by ad-Daarimee in his Sunan (1/121)

Ibraaheem bin Maysarah (d.132H) said: ?Whoever honours an innovator has aided in the destruction of Islam.? Reported by al-Laalikaa'ee (1/139).

Imaam Maalik (d. 179H) said: ?How evil are the people of innovation, we do no give them salaam.? Reported by al-Baghawee in Sharh us-Sunnah (1/234).

Al-Fudayl bin 'Iyaad (d. 187H) said: ?Whoever sits with a person of innovation, then beware of him and whoever sits with a person of innovation has not been given wisdom. I love that there was fort of iron between me and a person of innovation. That I eat with a Jew and a Christian is more beloved to me than that I eat with a person of innovation.? Reported by al-Laalikaa'ee (no.1149)

From Aboo Qulaabah who said: "Do not sit with them and do not mix with them for I do not feel safe that they will not drown you in their misguidance and confuse you about much that you used to know." Reported by al-Laalikaa'ee (no.244)

Imaam al-Laalikaa?ee (d. 418H) said in Sharh Usool il-Itiqaad (1/114): ?What is related from the Prophet (sallallaahu alaihi wasallam) with regards to the prohibition of debating with the Innovators.?

Abu Daawood (d. 275H) has a chapter in his Sunan (4/197): ?Chapter: Turning away from the Innovators and having hatred for them.?

Al-Bayhaqee (d. 458H) said: in al-I?tiqaad (p.236): ?Chapter: Prohibition of sitting with the Innovators.?

Imaam an-Nawawee (d. 676H) mentions in al-Adhkaar (p.323): ?Chapter: Disassociating from the People of Innovation and the People of Sin.?

This is only a fraction of the thousands of statements that are available from true and authentic Sunni scholarship (as specifically defined) on this issue.

Thus it is established that there are very clear and explicit guidelines in the Sharee'ah, in the Qur'aan, in the Sunnah and from the Salaf in general regarding the astray groups and sects, those who oppose what the Salaf were upon. This includes the Ash'arees, the Soofees, Ahl ul-Kalaam and other than them, those whom al-Qadhi has united with on this pledge. And as such this enormous and utter lie of al-Qadhi is exposed for what it is.

The position of Ahl us-Sunnah is that

  • The groups and sects are to be shunned. Their callers refuted and boycotted and warned against. Their books refuted (by those capable, the scholars) and the general folk warned against their evil and their opposition to the Sunnah. This is the clear ruling in the Book and the Sunnah.
  • There is no co-operation in affairs of da'wah whatsover with Ahl ul-Bid'ah, not until they abandon what they are upon.
  • The scholars are to refute/advise the groups and sects.
  • Ahl ul-Bid'ah, the callers, are refuted against and warned against: by name, by book, by belief, by ideology, by manhaj - this is the way of orthodox Sunni Scholarship (as specifically defined)
  • The general folk amongst the innovators who are not callers and who don't really know what they are upon are to be given da'wah but by qualified people and only with the intention of correcting them and inviting them to the truth. This is a restricted affair, with conditions and guidelines and not an absolute one.

It must be clarified here that Ahl us-Sunnah do not prohibit from mixing with the common Muslims who may be upon something of innovation due to certain factors, with the aim of giving them da'wah. This has conditions and has certain guidelines and is not to be confused with what Yasir al-Qadhi has signified with his writings on the pledge. Rather what al-Qadhi is advocating is something much more and extensive. Indeed he is promoting a new manhaj of disassociation in part from the true Scholars, thereby allowing the raising of da'ees in the West to the level of viable alternatives to those true Scholars in the discussion and treatment of issues relating to da'wah and opposing groups.


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Some details about some of the signatories on the pledge (about whom al-Qadhi wishes "the best for them and their da'wah") :

Jihad Hashim Brown - student of Saeed Ramadan al-Buti.

Faraz Rabbani - Sufi, student of Nuh Keller.

Aisha Faleh Al-Thani - On board of directors of Zaytuna Institute (an organization set up by Hamza Yusuf - essentially promotes Sufism, the Ash'aree aqidah and 'ilm ul-kalaam).

Abdallah Bin Bayyah - apparent author of the pledge, promotes the Milad un-Nabi, friend of Yusuf al-Qaradawi.

Fuad Nahdi - founder of Q-News.

Hamza Yusuf - Soofee, 'aqlaanee, translator of "Al-Burda" (see below)

Ibrahim Osi-Efa - Soofee, studied with al-Habib Ali al-Jifri (the latter is an open caller to shirk and kufr - see here, [url=http://www.salafitalk.net/st/printthread.cfm?Forum=6&Topic=2565]here[/url] and [url=http://www.sahab.net/sahab/showthread.php?threadid=294619]here[/url])

M. Afifi al-Akiti - Soofee

Muhammad ibn Adam - Hanafee Soofee, studied under the Soofees, Mutasawwifa of Syria.

Shamira Chothia Ahmed - Teacher at the Zaytuna Institute

Usama Canon - affiliated with Zaytuna Institute, sits in the gatherings of Habib Ali al-Jifri (open caller to shirk and kufr) for nasheeds

Yahya Rhodus - Soofee, studied under Habib Ali al-Jifri (open caller to shirk and kufr), affiliated with Zaytuna Institute


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Al-Qadhi said, explaining why he did not refer the issue of this pledge back to the overseas Mashayikh (i.e. those in Saudi):
quote:
With regards to going back to mashayikh oversees, then with all due respect to them I simply do not view this matter as being one that should go back to them. If I myself, having experienced first-hand the Western situation for the last few years, have changed my own views, and I am from the West, how would I then expect an alim who has lived his entire life in India or Saudi to understand our situation? Sometimes we place our ulamaa above the level they deserve, and that is a fact that needs to be said plainly and clearly. I say this with the utmost respect to them ? after all I owe my own knowledge (after the blessings of Allah) to them. But, in the end of the day, they are human beings, and a product of their own culture and civilization, just like I am a product of mine. Of course there are other issues associated with this matter as well, which to me are not as relevant as the first one (of them is the way that the question is presented to a Shaykh; after living in Madinah for a decade I can assure you that Western students in particular, and students in general, are able to present a scenario the way *they* see it - hence a fatwa is given that is simply not relevant to the actual situation, since it was interpreted through the eyes of the students). In any case, I have conferred with the people of knowledge whom I look up to and who are more aware of our situation than overseas Mashayikh, and they have said that I would have to weigh out the pros and cons, which I did.


By looking at this whole issue from all perspectives, bearing in mind what occurs in the pledge, and looking at the actions of al-Qadhi in his da'wah, the platforms he speaks on, his vision of da'wah for the west (which is more or less co-operating and uniting with Ahl ul-Bid'ah, that's the general direction), and his follow up justifications for this pledge -  then the person who has been nurtured upon love for the Sunnah, who has been nurtured upon the true aqeedah, and who has received tarbiyah from the true scholars of Ahl us-Sunnah and whose heart is guided aright will see through the sophistry and deception of this maftoon, and will recognize another set of realities concerning him.

From the above we can note:

1. After spending 10 years in Madinah, and owing practically all his knowledge to the Shaykhs of Madinah, he does not deem this pledge a matter that should be referred back to them. That's a great way to show respect to one's teachers. Considering that the Soofees with whom he has signed this pledge would never dare to step outside the councel and guidance of their own Shaykhs to whom they have been loyal to all their lives, al-Qadhi is basically turning on his back and fleeing on his heels from those whom he studied under (as he claims). Its worse when you look at the way he speaks about them.

2. The isnaads of the people with whom he has signed this pledge go back to the heads of the Mutasawwifah, the extremist Soofees, some of them are callers to seeking Istigaatha from the Messenger (sallallaahu alaihi wasallam), the claimants that the awliyaa govern the creation and other such beliefs that are the essence of kufr and shirk. All praise is due to Allaah who has saved us from such misguidance after guidance by keeping the barriers erect between us and the extremist innovators. As for al-Qadhi, then this is part of his new vision for the Muslims in the West. He studies ten years with the Scholars of Ahl us-Sunnah (as he claims), the adherents of the pure aqeedah, gets his academic knowledge and his certifications and then turns his back, flees on his heels and opens his arms to the generality of the Ash'arite Soofees, "wishing the best for them and their da'wah", being "eager to further his relationship with them" and is desirous of "benefiting from their wisdom and knowledge", and yet he is not even able to make a single phone call to any of his Shaykhs to seek guidance on the matter and to benefit from their wisdom and knowledge (because they are from a different culture and civilisation and they are too often put at a level higher than they deserve - according to al-Qadhi).

Compare between the way he speaks of his teachers (as he claims) in Madinah, and between the way he lauds his own new found friendship with the people of innovation. The Shaykhs in Madinah are of a different civilisation and culture, and they are too often placed at an undeserved level. Thus, they are to be ignored in issues connected to cooperation with Ash'arite Soofees and the students of the callers to Shirk and divestment of Allaah's attributes.

3. Look at the way he tries to hoodwink what he thinks is a gullible stupid audience. There are two reasons found in his quote above for not referring the issue back to the Shaykhs:

a) "How would I then expect an alim who has lived his entire life in India or Saudi to understand our situation"

b) "the way that the question is presented to a Shaykh; after living in Madinah for a decade I can assure you that Western students in particular, and students in general, are able to present a scenario the way *they* see it - hence a fatwa is given that is simply not relevant to the actual situation, since it was interpreted through the eyes of the students"

Lets say for arguments sake that "students in general" are able to present a scenario the way they see it, resulting in a fatwa not relevant to the situation, does that then prevent everyone else from presenting this or any other scenario exactly as it is to the Shaykhs to get an answer according to the Sunnah? This is a pathetic, amateurish, callow excuse. Lets see now, no one in the West should refer any of the issues pertainng to da'wah in the West to those Shaykhs, just because there are found people who might not present a holistic picture when seeking an answer from the Shaykhs. So this now excuses the rest from referring to those Shaykhs. This thinking is very primitive.

The reality is that Yasir al-Qadhi knows that his new visionary manhaj that aims to destroy the principles of the Sunnah would never find sanction from those Scholars. Indeed they would lambast this evil manhaj and this pledge of co-operation and this is why we see Yasir al-Qadhi making such excuses and justifications, hoping thereby to hoodwink his audience.

Al-Qadhi says,
quote:
"Others whom I respect and would turn to for guidance in matters related to the situation of Western Muslims are Sh. Jafar Idris and Sh. Salah al-Sawi. I spoke with both of these Shaykhs about cooperating on a public level with certain famous individuals (who have also signed the pledge)....

...In any case, I have conferred with the people of knowledge whom I look up to and who are more aware of our situation than overseas Mashayikh, and they have said that I would have to weigh out the pros and cons, which I did"


So he is able to refer back to the likes of Salah as-Sawi (one of the political activists and ideologues of the revolutionary machiavellian takfeeri manhaj) and he is not able to refer back to the likes of Shaykh Abdul-Muhsin, or Shaykh as-Suhaymee, or Shaykh 'Ubayd or Shaykh Muhammad bin Haadee, as if the latter are ignorant of the pros and cons of opening one's arms to the Ash'arite Soofees, the callers to innovation and divestment of Allaah's Names and Attributes. As if its not possible to pose the same question and present the scenario as it is to these Shaykhs.

What is it that Ja'far Shaykh Idris and Salah as-Sawi know about cooperating with Ahl ul-Bid'ah and its pros and cons that is not known by the Salafi Shaykhs?

He describes Salah as-Saai and Jafar Shaykh Idris as "more aware of our situation than overseas Mashayikh" and then what exactly was the response and answer of these "more enlightened" individuals? Yes, they told Yasir al-Qadhi that he himself should weigh out the pros and cons. Their great enlightenment and better knowledge of the situation of the west led them to give Yasir al-Qadhi the very great erudite and insightful answer of "you have to weigh out the pros and cons".

The question must be asked to this maftoon. What is there in the answer of Salah as-Sawi and Jafar Shaykh Idris to you that profoundly illustrates their greater knowledge and enlightenment regarding the da'wah in the West?

4. Al-Qadhi says, in his pathetic attempt to dismiss the authority of the Salafi scholars to speak in issues affecting da'wah in the West:
quote:
But, in the end of the day, they are human beings, and a product of their own culture and civilization, just like I am a product of mine.


This sentence reveals a lot about the thinking of al-Qadhi about the Salafi Shaykhs. It becomes more and more clear from what al-Qadhi writes (and from his actions) that these Shaykhs were more of a means to an end for him than a continuous source of guidance and direction for him in the affairs of da'wah.

One can't but help think of the saying of the modernists who say that the Sahabah lived in a certain time and culture and we live in a certain time and culture and thus, we should revise our understanding of the religion to fit contemporary times and issues and not rely upon the understanding of the Sahabah in issues. In this manner they aim to make tabdeel of the religion in the issues of women's dress, singing, alcohol, politics, economy and so on.

What al-Qadhi is saying is that those Salafi Shaykhs whose positions and understanding of the affairs pertaining to the Innovators, the People of Desires, and how to behave with them (which are based upon the views of the Sahaabah, the Taabi'een and the best of generations - the orthodox, traditional view) that they do not understand the issues in the West, since its a different place, a different culture and civilisation. So they can't know or fathom the complexities and as such should not be referred to in these affairs. Rather, a new vision is required for the Muslims in the West, and we should break away from that traditional mould that gives too high a position to those Shaykhs of a different culture and civilisation, a break from that orientation which tends to refer back to them too often in these types of issues (i.e. issues of da'wah) and puts them on level higher than what they actually deserve.

We have observed that as al-Qadhi increasingly chooses to present himself and his visionary message in front of very mixed audiences consisting of diverse factions of Ahl ul-Bid'ah he's become more vocal in calling for a separation from the Scholars of the Sunnah (in Saudi) in the affairs of the implementation of the da'wah in the West. Its not hidden to anyone that if he was to consult those Mashayikh, it would be a huge hindrance to his personal vision of the da'wah.


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Yasir al-Qadhi Considers the "Burdah-Reciting" Soofees To Be From The "Broad Fold Of Sunni Islaam"


The burdah is well known poem circulated amongst Soofee circles. It was written by a person known as Salih Muhammad bin Hasan al-Busairee, a Soofee, who suffered from an ailment. He then claimed to have a vision in which he saw the Prophet (sallallaahu alaihi wa sallam) to whom he complained of his ailment. The Prophet then passed his hand over his body and as a result he became cured. Then after, the Prophet put a mantle (burdah) over him. Then upon awakening, he was cured of his ailment, and he found that after awakening the mantle was actually on him (i.e. the one that he saw in the dream given to him by the Prophet (sallallaahu alaihi wasallam)).

Its this poem that al-Qadhi's co-signatories recite in their special "burdah nights".

Al-Busairee says in his al-Burdah:

يا أكرم الخلق مالي من ألوذ به - سواك عند حلول الحادث العمم

O Noblest Of Messengers. I have no one with whom I can seek refuge save you when the "amam" event occurs.


There is an issue as to the meaning of the word "amam". This requires a bit of detail and we may discuss it in a separate thread or post to rebut the Soofees, but at this point, so as not allow the Soofees to claim that the translation has been done in a certain way, we will just use one of theirs:

O noblest one in creation, I have none from whom to request protection other than you when the Universal Event befalls.

This translation is by Hisham Kabbani. At this point, it makes no difference how its translated, the issue remains the same, and there is nothing for the Soofees in their attempted defence.

So what have the scholars said about these words?

Shaykh Sulaimaan bin Muhammad bin Abdul-Wahhaab: "So reflect upon what is in this line (of poetry) of shirk. From that is that he has negated that there is any protector for him when events occur to him except the Prophet (sallallaahu alaihi wasallam), but this is for no one except Allaah alone, without any partners. For He is the one besides whom there is no protecter save Him. And from them is that he (al-Busairee) invoked him (i.e. the Prophet) and called out to him with tadarru' (humility) and manifesting his indigence (faaqah) and compulsory need of him, and asked from him these needs which are not sought from anyone but Allaah, and this is Shirk in Ilaahiyyah". (Tayseer al-Azeez il-Hameed).

Shaykh 'Abdur-Rahmaan bin Hasan bin Muhammad bin Abdul-Wahhaab said, "So al-Busayree aggrandized the Prophet (sallallaahu alaihi wasallam) with what would anger him and  make him sad (i.e. the Prophet). For the Prophet's (sallallaahu alaihi wasallam) rejection was severe agains something that was even less than this as is not hidden to anyone who has any insight into the religion. This poet has restricted his seeking of protection to the creation as opposed to the Creator, the (seeking of protection) which does not befit anyone besides Him (Allaah). For al-liyaadh is worship just like al-'iyaadh. (ad-Durar as-Sunniyyah)

Al-Allaamah Muhammad bin Alee ash-Shawkaanee said about this line: "So look at how he has negated every protector except the slave of Allaah and His Messenger [Muhammad] (sallallaahu alaihi wasallam) and he neglected mentioning His Lord, and the Lord of the Messenger of Allaah (sallallaahu alaihi wasallam), indeed to Allaah do we belong and to Him shall we return. (ad-Durar an-Nadeed).

Shaykh Ibn Uthaymeen (rahimahullaah): "Is it possible for a believer to say, directing the speech to the Messenger of Allaah (sallallaahu alaihi wasallam), "O Noblest Of Messengers. I have no one with whom I can seek refuge save you when general (calamitous) events occur". It is not possible for a believer to say this and the Messenger (sallallaahu alaihi wasallam), it is not possible for hiim to be pleased with this at all. When the Prophet (sallallahu alaihi wasallam) show rejection against the man who said to him "Whatever Allaah wills and whatever you will", he said, "Have you made me a rival with Allaah, rather you should say: Whatever Allaah alone wills." So how then is it possible for it to be said that he would be pleased that this speech being addressed to him that there is no one else besides him for a person when the general (calamitous) events befall, let alone the specific ones?" (Fataawaa Noor alaa ad-Darb, Tawheed wal-Aqeedah).

The Soofees have attempted to reply to this by saying that what al-Busairee is referring to is the great event in the Hereafter and that he is speaking of seeking the intercession of the Prophet (sallallaahu alaihi wa sallam) and that Allaah has of course given the Prophet (sallallaahu alaihi wasallam) the right of intercession on that day.

These contemporary Soofees are very adept at feigning piety on the one hand and on the other resorting to sophistry and futile lies in trying to deflect legitimate criticisms against their statements of Shirk.

Even if we forget the meaning of the second part of the line of poetry, the word "al-'amam" for one moment, al-Busairee used the word "aloodho bihi" which means the seeking of refuge/protection. This is not the same as asking for the Prophet to intercede!!!

The lie of the Soofees is exposed from the very same line of poetry.

Al-Busairee says there is no one from whom he can seek protection from this event except the Messenger (sallallaahu alaihi wa sallam). It now makes no difference how we translate the second half of the line of poetry  because he is speaking of the "seeking of protection" and this is only asked from Allaah and for no one else besides Him.

We can cover this in more detail separately and expose further the sophistry and lies of these piety-feigning soofees, but to avoid digressing and to come back to the context of our post:

This is only one of many aspects of Shirk in al-Busairee's qaseedah.

And Yasir al-Qadhi considers the recitors, translators, teachers and promulgators of al-Busairee's al-Burdah to be from the "broad fold of Sunni Islaam". He sits comfortably with them and he says he has no "qualms" in this. He says,
quote:
"I am proud to call all of them my brothers in faith; I am always honored to be in their company; I am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah; I am desirous to benefit from their wisdom and knowledge."


We say:

Ten years in Madinah wasted.

Sidenote: A few years ago Yasir al-Qadhi made an attempt at highlighting some affairs of Shirk in al-Busairee's Burdah. The points he raised were then later refuted by one of the Soofees who is actually a signatory on this very same pledge, called Faraz Rabbani, a student of Nuh Keller.

So Yasir al-Qadi gets refuted by the very same Soofees with whom he is signing pledges with, considering them to be from the "broad fold of Sunni Islam", whilst they use sophistry and deceipt to defend the Shirk of their teachers and patrons.


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Co-Signatory Hamza Yusuf, Translator Of The Shirk-filled "Al-Burdah" is Yasir Qadhi's beloved "Sunni brother"?!



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Who Is This Habib Ali Jifri?

He is Al-Habib Zainul-'Aabideen 'Ali Al-Jifri. He is the Shaikh of some of these Sufi signatories for whom Yasir Qadhi devotes so much love and affection and counts them as being from Ahlus-Sunnah. He is the one pictured with Hamza Yusuf and in front whom the "Burdah" was being chanted. Qadhi states,

"I am always honored to be in their company; I am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah; I am desirous to benefit from their wisdom and knowledge."


Below are actual sound recordings of the idolatrous beliefs of this individual:

1. Habib Ali Jifri states that one can seek deliverance and rescue from the soul of Allaah's Messenger (salallaahu 'alaihi wassallam) if a person was to only seek it from him. Indeed Allaah's Messenger could rescue and deliver a million seekers, if they all sought his aid at once!!

>>His voice in Arabic<<

and: [url=http://www.geocities.com/abdullah_moslm/g2.ra]>>His voice in Arabic<<[/url]

2. Habib Ali Jifri states that it is not something amazing that the soul of the dead righteous person exits his body, by Allaah's permission, when it is called upon him to benefit the one who seeks it!

[url=http://www.geocities.com/abdullah_moslm/g3.ra]>>His voice in Arabic<<[/url]

3. Habib Ali al-Jifri states as an established foundation that the souls of the dead awliyah exit to give deliverance and rescue to the one who seeks them. Indeed it is not incorrect to assume that their very bodies can exit the graves after their deaths!!

[url=http://www.geocities.com/abdullah_moslm/g4.ra]>>His voice is here in arabic<<[/url]

4. Habib Ali al-Jifri states that the dead Awliyah can provide sustenance (rizq) and give life and death by the permission of Allaah and can even change the affairs of the creation!

[url=http://www.geocities.com/abdullah_moslm/g5.ra]>>His voice in Arabic<<[/url]

5. Al-Jifri states that it is possible for the dead awliyaah to call the living and that the miracles of the dead awliyah have no limits except in two affairs: a) That a heavenly Book be sent to them and, b) That a wali can create a baby without a father. As for the wali being able to create a baby without a father, then there is a difference of opinion regarding this amongst the soofee scholars!! But it's possibility is without doubt established by consensus according to Habib al-Jifry!

[url=http://www.geocities.com/abdullah_moslm/g6.ra]>>Here's his shirk-filled voice in Arabic<<[/url]

and:

[url=http://www.geocities.com/abdullah_moslm/g7.ra]>>Here also<<[/url]

It should suffice the reader that this Habib al-Jifry has studied under some of the main heads of extreme Sufism in the world today such as Abdul-Qaadir As-Saqqaaf who openly calls upon the dead in their graves for aid and deliverence. Likewise he studied another famous extreme Sufi of these times called Muhammad bin 'Alawee al-Maalikee - he has a book entitled "Mafaaheem Yajib an Tusahhah" in which he states that the dead souls have the freedom to respond to the one who calls upon them seeking deliverance and rescue with them. This Soofee has been refuted by Shaikh Saalih Aalush-Shaikh (hafidhahullaah) in a book entitled, "Haadhihi Mafaaheemunaa". These people are without any shadow of a doubt from the most extreme callers to shirk and idolatory in these times.

And there is much more about these individuals that can be added. So let not the sincere Salafi who seeks the truth be fooled by Yasir Qadhi, Usamah Hasan, Abu Aliyah, Haitham Haddad and Abdur-Raheem Green and those with whom they have made this pledge. Indeed these claimants to the Sunnah wish for us and our scholars to cease ALL attacks against the people of bid'ah and to regard them as People of Sunnah, as they have stated in their pledge of falsehood:

quote:
"[We] urge Muslims to categorically cease all attacks on individual Muslims and organizations whose varying positions can be substantiated based on the broad scholarly tradition of the Sunni Muslims."


So this "broad scholarly tradition", according to Qadhi (and Haitham al-Haddad, Abdur-Raheem Green, Usamah Hasan and Abu Aliyah) includes the chanters of the 'Burdah' and the carriers of the shirk-filled 'aqeedah of Habib Ali al-Jifry!

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The Pledge and the Bid'ah of al-Irjaa'
Irjaa' Towards The Innovators and In The Affairs of Aqeedah And Tawheed Is What The Pledge Invites To


And An Indication of The Contradictory Statements of Yasir al-Qadhi


Shaykh ul-Islaam Ibn Taymiyyah said: "And [there is] another type: A peoples who do not know the belief of Ahlus-Sunnah wal-Jamaa'ah as it is obligatory [to be known], or they know a part of it and are ignorant regarding a part of it. That which they do know they conceal and do not explain it to the people and they do not forbid the innovations and nor do they censure Ahlul-Bid'ah or punish them. Rather they may even censure speech about the Sunnah and the foundations of the Deen absolutely ? not distinguishing between the speech of Ahlus-Sunnah and that of Ahlul-Bid'ah wal-Furqah. Or they affirm everyone upon their variant madhaahib (schools of thought, beliefs) just as the scholars are affirmed in the issues of ijtihaad in which dispute (i.e. differing) is permissible. And this is the state of many of the Murji'ah, and some of the Jurists, the Soofees and the Philosophers" (Majmoo' al-Fataawa 12/466).


In whatever he has written so far on the issue of the pledge Yasir al-Qadhi has demonstrated his complete and utter oblivion to the dictates and necessities of the true aqidah.

Yasir al-Qadhi states
quote:
And it is my personal conviction that the purest theology is that of the first three generations of Islam; it is these generations that we should seek to emulate. The pious predecessors of these generations freed themselves from the dialectic theology known as the science of kalaam, and from the theological positions that were derived from this science. And this is something that I too hold to, and consider Sunni Islam at that pure and blessed stage to have been nothing other than the beliefs of these pious predecessors.


The aqidah is not something that is just merely held as a conviction, it is something that creates emotions in the hearts and actions upon the limbs. And from the manifest signs of a pure correct aqidah is al-walaa and al-baraa.

The Salaf did not free themselves from any dialectic theology of ilm ul-kalaam because they never partook in it in the first place. Rather, their sound and pure aqeedah led them to make al-walaa and al-baraa'ah around their aqidah and as such they refuted, warned against, scorned, vilified and freed themselves from the individuals who partook in it. This is what is necessitated by a correct and sound aqidah.

Yet those who partake in this theological rhetoric today are the very ones whom Yasir al-Qadhi considers wholeheartedly to be from "the broad fold of Sunni Islam". He says:
quote:
"All of the parties that have signed on to this document identify themselves as being from the tradition of Sunni Islam. And it is an undeniable historical reality that this label has been used by a number of diverse, and at times contradictory, theological groups, for the last thousand years of Islam. I personally have no qualms considering these groups within the broad fold of Sunni Islam."


Firstly, note the contradiction between this quote and the first one above

Secondly, we are not like the Murji'ah who merely hold beliefs in the heart and think that there is no outward manifestation of those beliefs and outward corresponding actions that attest to the truthfulness of one's sincerity with respect to those beliefs.

An aqidah devoid of al-walaa wal-baraa (that one loves and hates for its sake, befriends and forsakes for its sake) is like imaan without any actions. This is in fact a fundamental precept of the religion and of the aqidah itself. Thus to neglect and waste this principle is a means of corroding and confusing the religion because the protective barriers to the sound aqidah are removed when there is no walaa and baraa shown for the aqidah.

To have al-walaa wal-baraa based on the aqidah is itself from the aqidah. This is why the Salaf in authoring their books on creed always included it - their statements on disassociating from the Innovators, the people of theological rhetoric and so on, forsaking them, abandoning them, not sitting with them or listening to them and warning the people from them are so numerous they don't need to be mentioned here.

The Salaf were very severe in this regard because they saw this way to be a solid shield and a sound fortress for the protection of the correct aqidah. They recognized and saw that it is precisely these people who are are the prime cause of splitting, differing and strife within the Ummah and of all the evils that arise due to the weakening of the Ummah by such splits and divisions.

Thus, either al-Qadhi is ignorant of the true aqidah and does not realise that this action he has fallen into of cooperation with Ahl ul-Bid'ah is expressly against the aqidah. Or he is fully aware of it but has his own designs and aspirations, being goaded along by the mouth watering prospect of acquiring larger and more diverse audiences with whom he can share his "new vision" and who can possibly look up to him as one of the great luminaries of the West who brought everyone together under "broad Sunni Islam".

If Yasir al-Qadhi actually understood the Salafi aqidah and the Salafi manhaj he would realised the flat contradiction between what he has said (as in the above quote from him) and between his actions. You cannot say:
quote:
And it is my personal conviction that the purest theology is that of the first three generations of Islam; it is these generations that we should seek to emulate. The pious predecessors of these generations freed themselves from the dialectic theology known as the science of kalaam, and from the theological positions that were derived from this science. And this is something that I too hold to, and consider Sunni Islam at that pure and blessed stage to have been nothing other than the beliefs of these pious predecessors.

And then sign pledges with "burdah reciting" and "jahmee belief promulgating" soofee tail ends who are callers to Shirk. Its just a blatant contradiction. Its made a thousand times worse when you add to all of that your evil and wicked statement,
quote:
"I personally have no qualms considering these groups within the broad fold of Sunni Islam".


Whatever the case (i.e. whether al-Qadhi is just ignorant or whether he knows what he is doing), al-Qadhi is manifesting an element of Irjaa' in his behaviour. His actions indicate that he treats the aqidah something that you can just affirm. Something factual that you can believe and speak about and teach from books (which indeed al-Qadhi does). But as  for loving and hating for its sake, and befriending and forsaking for its sake and implementing what it necessitates in the da'wah then we don't see that from al-Qadhi.

Under the guise of "pragmatism" he pushes under the carpet an entire facet of the aqidah and manhaj of Ahl us-Sunnah - namely the manhaj of Ahl us-Sunnah in their mu'aamalah with the callers and heads of innovation. (And plenty of the signatories are callers to innovation - they are not laymen - and some openly call to Shirk)

To not actualise the outward necessities of what the aqidah entails is an aspect of Irjaa'. Its basically separating beliefs from actions. This is manifest in Yasir al-Qadhi's new manhaj, the new vision for the West. Read his words and statements carefully, this is what is written all over his new manhaj.

This also teaches the important lesson that just because a person knows aqidah from an academic and factual perspective and teaches it, it does not at the same time mean that he or she is living and breathing it.

Yasir al-Qadhi states:

quote:
- No charges of takfeer should be labeled against other Sunni groups or scholars, and neither should the motives or character of those who profess alternate theologies within Sunni Islam be impugned due to their allegiance to that theology.


First of all who gave Yasir al-Qadhi any authority to issue statements like these, bearing in mind what is meant by "Sunni Islam (i.e. inclusive of the Soofees who call to and justify calling upon other than Allaah for aid and rescue)"?

Does he think that because he is now paraded with the title of "Shaykh" that he has now the authority to make blanket and generalised statements and judgements about religious issues like this?

These are grave and serious affairs that relate to our aqidah and they are not for the maftoons like Yasir al-Qadhi.

Secondly, you should remember that al-Qadhi's definition of "Sunni Islam" is inclusive of Ash'arite Soofees who call to the worship of walees, and who grant the Messenger (sallallaahu alaihi wasallam) qualities and characteristics that are the exclusive right of Allaah the Most High, and who publish, promote, teach and preach texts that say as much.

This is what we find these Soofees to be upon practically speaking. We are speaking here of the callers, those whom al-Qadhi is cooperating with in this pledge, and their likes. We are speaking here of individuals who themselves and whose teachers call to seeking istigaathah from other than Allaah.

Thus, when he says, "No charges of takfeer should be labeled against other Sunni groups or scholars", (that is inclusive of the ones who call to Shirk) he has opened up the door of the bi'dah of al-Irjaa, that evil belief that corrodes and destroys the religion.

We are not calling for takfir out of its proper place or done in broad general terms upon specific individuals, but we are questioning the absolutism of the language bearing in mind the meaning of "Sunni groups" according to al-Qadhis usage (which clearly includes callers to Shirk).

Al-Qadhi says,
quote:
"and neither should the motives or character of those who profess alternate theologies within Sunni Islam be impugned due to their allegiance to that theology."


This is a veiled protection for the Asharite Soofees.

"Alternate theologies" -- would that happen to include those who negate Allaah's Uluww? Deny His attributes? Or who propound the theology of ittihaad or hulool (indwelling or union with Allaah) as is common amongst the Soofees?

Here, take the example of Abdullah bin Mas'ood regarding a people who did something far less severe than much of what the Asharite Soofees to whom al-Qadhi displays affectation fall into in our times:

Amr ibn Yahya narrated his father told him, "We used to sit at Abdullah Ibn Masood??s house before Fajr prayer. If he exited we would follow him to the musjid. Abu Musa Al-Ash??ari then came to us and asked us, ??Did Abu Abur-Rahman (Abdullah Ibn Masood) come out yet??? We said, ??No??, so he sat with us till he emerged. We all stood up when he exited. He (Abu Musa Al-Ash??ari) said, ??O Abu Adur-Rahman, I just saw something which I did not recognize, and I did not see, all thanks to Allah, but good.?? He (Ibn Masood) said, ??What is it??? He (Abu Musa) said, ??If you live you will see it. I saw in the musjid people sitting in circles waiting for the prayer. In each circle there is a leader, and they have stones in their hands. He (the leader) would say, ??Say Takbir (Allahu Akbar) 100 times??, so they say Takbir 100 times. He (the leader) would then say, ??Say Tahil (La Ilaha Illa Allah) 100 times??, so they say Tahil 100 times. He (the leader) would then say, ??Say Tasbih (Subhana Allah) 100 times??, so they say Tasbih 100 times. Ibn Masood said, ??Did you not order them to count their evil deeds, and guarantee them that none of their good deeds will be lost??? Then he and us left till we reached one of the circles. Then he (Ibn Masood) stood next to the circle and said, ??What are you doing??? They said, ??O Abu Abdur-Rahamn, (these are) stones that we count our Takbir, Tahil, tasbih, and Tah??mid (Alhumdu??lillah).?? Ibn Masood said, ??Count your evil deeds, for I guarantee that none of your good deeds will be lost. What is the matter with you, O nation of Muhammad? How soon you come to your destruction! The companions (of Muhammad) are still many, these are his clothes still not worn out and his cookware did not break yet. By whom my soul is in His Hands, you are either following a religion better than Muhammad??s or followers of a way of evil.?? They said, ??By Allah, O Abu Abdur-Rahman, we sought only what is good.?? Ibn Masood said, ??Many people seek good, but they do not reach it. The Messenger told us some people who read the Qur??an will not have the Qur??an leave their throats (to their hearts). By Allah I do not know if most of you are from them.?? Then he left them. Amr Ibn Salamah said, ??We saw most of those people fighting against us, in the battle of Nahrawan with the Khawarij.??" (Tirmidhi)

What is counting dhikr on stones compared to the great calamities of contemporary Soofees, their vile beliefs and their innovated practices not often free from instances of shirk? And who is more rightly guided - Abdullah bin Mas'ood or these contemporary pretenders to knowledge who propound grandiose visions of a utopian broad Sunni Islam?

And exactly what are these alternate theologies and why is it that al-Qadhi, the new visionary for the da'wah in the West, whilst using all these broad and general terms "Sunni Islam" and "alternate theologies" never actually specifically mentions what these theologies and beliefs are?

Yet all the while he is quick in giving a solid protective cover to the propounders of these alternate theologies, when it is not hidden to any Muslim who knows the foundations of his faith, exactly what is believed and practiced by these Asharite Soofees and other than them!

Al-Qadhi is upon a manhaj of Irjaa'. It is written all over his new vision for the da'wah in the West. His actions and statements are a testament to this. Be not deluded or confused about this.

The pledge and al-Qadhis corroboration of it necessitates that whatever the beliefs, alternate theologies and practices of each of the signatories (whom al-Qadhi considers broad Sunni Muslims) that they they remain within broad Sunni Islam and that "neither should the motives or character of those who profess alternate theologies within Sunni Islam be impugned due to their allegiance to that theology" - this includes those who profess theologies of wahdat ul-wujood and of istigaathah from the dead as we have seen in the above posts already.

Irjaa' towards the Innovators and Irjaa towards the Aqeedah and Irjaa' in the affairs of Tawheed (as it relates to the callers to grave worship) is what this pledge is calling for.

And Yasir al-Qadhi wholeheartedly supports it with his statements of corroboration and justification he has made external to the pledge.


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Yasir al-Qadhi Shuns The Scholars Of Tawheed And Sunnah, Those Who Are Raasikheen (Firmly-Grounded) In The Affairs Of Tawheed, Abandons The Seeking Of Their Guidance And Counsel And Rushes To The Ignoramuses Of Tawheed, Those Who Do Not Understand The Fundamentals of Tawheed and Nor Its Particulars


Al-Qadhi says about the Scholars of Tawheed and the Sunnah:
quote:
With regards to going back to mashayikh oversees, then with all due respect to them I simply do not view this matter as being one that should go back to them. If I myself, having experienced first-hand the Western situation for the last few years, have changed my own views, and I am from the West, how would I then expect an alim who has lived his entire life in India or Saudi to understand our situation? Sometimes we place our ulamaa above the level they deserve, and that is a fact that needs to be said plainly and clearly. I say this with the utmost respect to them ? after all I owe my own knowledge (after the blessings of Allah) to them. But, in the end of the day, they are human beings, and a product of their own culture and civilization, just like I am a product of mine. Of course there are other issues associated with this matter as well, which to me are not as relevant as the first one (of them is the way that the question is presented to a Shaykh; after living in Madinah for a decade I can assure you that Western students in particular, and students in general, are able to present a scenario the way *they* see it - hence a fatwa is given that is simply not relevant to the actual situation, since it was interpreted through the eyes of the students).


Al-Qadhi says about Salah as-Sawi:
quote:
"Others whom I respect and would turn to for guidance in matters related to the situation of Western Muslims are Sh. Jafar Idris and Sh. Salah al-Sawi. I spoke with both of these Shaykhs about cooperating on a public level with certain famous individuals (who have also signed the pledge)....

...In any case, I have conferred with the people of knowledge whom I look up to and who are more aware of our situation than overseas Mashayikh, and they have said that I would have to weigh out the pros and cons, which I did"


And he also says:
quote:
In any case, I have conferred with the people of knowledge whom I look up to and who are more aware of our situation than overseas Mashayikh, and they have said that I would have to weigh out the pros and cons, which I did.



Now Come and Take A Look at The Reality Of Dr. Salah as-Sawi ...


Read this entire thread from February 2003 indicating the gross ignorance of Salah as-Sawi of Tawheed and of the Shirkiyyaat of the Soofees ...

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=1348

These are the people to whom Yasir al-Qadhi is turning to for guidance in the affairs ... laa hawla wa laa quwwata illaa billaah.

Salaah as-Saawee states in the book 'Ath-thaabit wal Mutaghayaraat'  p.145
quote:
"And there is no distinguishing limits between what enters into Tawheed Rububiyyah, Tawheed Uluhiyyah and Tawheed Asmaa wa Siffaat. Rather this division in this manner - there has not been reported- as far as we know- a decisive verse, or followed sunnah."!!


Worse still comes from Salah Sawee's same book 'Ath-thaabit wal Mutaghayaraat' p.290 2nd edition:

quote:
"In the offering that are to the people of the graves, and in the du'a by which they address the people in the graves - when the intent by that is seeking intercession from the wali with Allaah, and in tawaaf around them, all of that the most that be said about it is that it is innovation and not shirk"!!!


And Shaykh Muqbil (rahimahullaah) was writing a book on him, it is referred to in the footnotes to his book on al-Qaradaawee, and he called it "al-Kaawee fee Dimaagh as-Saawee" (the caustic/burning in the brain of as-Saawee).

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