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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.
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This message was edited by abu.iyaad on 9-27-07 @ 9:10 PM
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.)
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-Hayât 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!!
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).
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 Allâh, 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.
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
[url=http://www.salaf.com/]
[/url] This message was edited by spubs.com on 10-14-07 @ 12:06 PM
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.
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:
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.
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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!
[url=http://www.salaf.com/]
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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
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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 Masoodâ??s house before Fajr prayer. If he exited we would follow him to the musjid. Abu Musa Al-Ashâ??ari then came to us and asked us, â??Did Abu Abur-Rahman (Abdullah Ibn Masood) come out yet?â?? We said, â??Noâ??, so he sat with us till he emerged. We all stood up when he exited. He (Abu Musa Al-Ashâ??ari) said, â??O Abu Adur-Rahman, I just saw something which I did not recognize, and I did not see, all thanks to Allah, but good.â?? He (Ibn Masood) said, â??What is it?â?? He (Abu Musa) said, â??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, â??Say Takbir (Allahu Akbar) 100 timesâ??, so they say Takbir 100 times. He (the leader) would then say, â??Say Tahil (La Ilaha Illa Allah) 100 timesâ??, so they say Tahil 100 times. He (the leader) would then say, â??Say Tasbih (Subhana Allah) 100 timesâ??, so they say Tasbih 100 times. Ibn Masood said, â??Did you not order them to count their evil deeds, and guarantee them that none of their good deeds will be lost?â?? Then he and us left till we reached one of the circles. Then he (Ibn Masood) stood next to the circle and said, â??What are you doing?â?? They said, â??O Abu Abdur-Rahamn, (these are) stones that we count our Takbir, Tahil, tasbih, and Tahâ??mid (Alhumduâ??lillah).â?? Ibn Masood said, â??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 Muhammadâ??s or followers of a way of evil.â?? They said, â??By Allah, O Abu Abdur-Rahman, we sought only what is good.â?? Ibn Masood said, â??Many people seek good, but they do not reach it. The Messenger told us some people who read the Qurâ??an will not have the Qurâ??an leave their throats (to their hearts). By Allah I do not know if most of you are from them.â?? Then he left them. Amr Ibn Salamah said, â??We saw most of those people fighting against us, in the battle of Nahrawan with the Khawarij.â??" (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.
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).
Part 1: The Verses Pertaining to Unity and Splitting
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All praise is due to Allaah and i testify that none has the reight to be worshipped except Allaah and that Muhammad is His final Messenger sent to mankind, Amma Ba'ad:
After translating Yasser Qadhi's speech found on the Website ***********.org concerning the pledge of cooperation with the Sufi's etc. to Sheikh Ubayd ibn Abdillah al-Jaabiree, he then replied briefly with the following. The sitting took place yesterday 21st October 2007 9th Shawwal 1428.
Update 9.25.07 by Yasser Qadhi.
Yasser Qadhi said,
quote:
"The fundamental issues of creed, as embodied in the famous Hadeeth of Jibreel, are simple, and it is not a requirement of Islam that every single Muslim be cognizant of the more abstruse issues of theology.
- The situation and times we live in warrants an even more concerted effort to achieve unity amongst Muslims, and avoid splintering to the greatest extent possible.
- Disputations of more complex issues of theology need to be conducted by people who are trained in these sciences, and not by lay-Muslims. Additionally, even when such discussions take place, they should be done in accordance with proper Islamic etiquette.
- 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."
Sheikh Ubayd al-Jaabiree said,
quote:
"This shows they don't distinguish between the correct paths from the misguided ones so they melt together and the result is innovation for Ahlu Sunnah do not have different beliefs."
Yasser Qadhi said,
quote:
"I personally have no qualms considering these groups within the broad fold of Sunni Islam."
Sheikh Ubayd al-Jaabiree said,
quote:
"All of this is corrupt stemming from the false principle 'al-Ma'dhira wa Ta'aawun' ? making excuses and cooperation with the misguided groups."
Yasser Qadhi said,
quote:
"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."
Sheikh Ubayd al-Jaabiree said,
quote:
"If he was to follow truly their way he wouldn't have signed the pledge with these Sufi's and he would have been upright upon the Sunnah even if no one were to follow him."
Yasser Qadhi said,
quote:
"What combines these various strands (for example, the veneration of all of the Companions of the Prophet salla Allahu alayhi wa sallam, and a sincere attempt to understand and implement the Prophetic Sunnah as preserved in the Sunni canonical traditions such as the Saheehs al-Bukhari and Muslim, amongst other issues) is much greater than what disunites them, especially vis-à-vis other groups."
Sheikh Ubayd al-Jaabiree said,
quote:
"I seek refuge in Allaah, this is the speech of the ignorant and those that play games".
Yasser Qadhi said,
quote:
"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."
Sheikh Ubayd said,
quote:
"He lies here, there is no differences in Aqeedah between Ahlu Sunnah rather they are in agreement with regards its fundamental principles."
Yasser Qadhi said,
quote:
"On a personal note, I am very happy that Allah blessed me to be a part of this process from its very inception. Although I am very passionate about the specific theological doctrines that I hold to be correct (and all those whom I?ve had the privilege to teach can attest to that), I believe that there is a time, a place, an audience and a methodology for dealing with such issues. And I also believe that such issues need to be put into perspective, taking into account our local, national, and international situation. 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; and I consider myself the least amongst them in piety and taqwa."
Sheikh ubayd al-Jaabiree said,
quote:
"Ahlu sunnah are not happy with the innovators. This is the speech of the Ikhwaan al-Muslimeen."
Yasser Qadhi said,
quote:
"I am desirous to benefit from their wisdom and knowledge; and I consider myself the least amongst them in piety and taqwa."
Sheikh Ubayd al-Jaabiree said,
quote:
"Mashaallaah, they don't have taqwa they have misguidance."
By: Yasir Qadhi on September 3rd, 2007
quote:
"The ?agreement? that many of the du?aat have already reached, and which will be publicized shortly, is about a code of disagreement (adab al-ikhtilaf) and not about legitimizing any one theology over another."
Sheikh Ubayd al-Jaabiree said,
quote:
"This is a way of going away from the topic and not adab al-ikhtilaaf. Ahlu Sunnah do not consider making agreements like this with the innovators as adab al-ikhtilaf."
I ask Allaah to protect us!
Abdulilah ibn Rabah Lahmami
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ÞÇá ÇáÔíÎ ÇáÓÚÏí - ÑÍãå Çááå - Ýí ÊÝÓíÑå (3/31): " ÝáÇ íÍÑÝ ãÍÑÝ ãÚäì ãä ãÚÇäíå( ÇáÞÑÂä ) ÅáÇ æÞíÖ Çááå áå ãä íÈíä ÇáÍÞ ÇáãÈíä æåÐÇ ãä ÃÚÙã ÂíÇÊ Çááå æäÚãå Úáì ÚÈÇÏå ÇáãÄãäíä".
Translated by Abdulilah ibn Rabah Lahmami
In his book 'Ma'alim Suluk' of al-Habeeb Ali Jeffrey, the Sufi deviant, (p.69):
quote:
"Imam Shaf'iee, Imam Malik, Imam Abu Haneefah are the scholars of this tareeq (Sufi path)." !!
What does Imam Malik (rahimahullaah) say about the Sufi's?
In Tarteeb al-Madaarik by Qaadi 'Iyyaadh (2/54) at-Teneesee:
quote:
"We were with Malik and his companions around him. A man from the people of Naseebeen said, "We have a people called Sufi's who eat a lot then they mention lines of poetry and then they stand up to dance?"
Malik (rahimahullaah) said, "Are they children?"
He said, "no."
Malik (rahimahullaah) said, "Are they possessed?"
He said, "no, they are elderly and usually sane (when they are not doing that)."
Malik (rahimahullaah) said, "I never heard anyone from the people of Islam doing this.!!"
The man said, "rather they eat then they stand and dance. Some of them hitting their heads and some their faces." So Malik (rahimahullaah) laughed and then stood up and went to his house. The companions of Malik (rahimahullaah) said to the man you were fortunate with our companion since we sat with him for thirty odd years, we never saw him laugh except on this day."
What do Imam ash-Shaf'ee (rahimahullaah) and his students say about the Sufi's?
Baihaqee reports in Manaqib ash-Shaaf'ee,
quote:
"If a man becomes a Sufi in the first part of the day, by the time Zhohr comes upon him you will find him crazy."
Rabee' ibn Sulaiman reports: I heard ash-Shaf'ee say,
quote:
"I have never seen a sane Sufi except for Muslim al-Khawas."
Ibrahim ibn Mawlid mentions that ash-Shaf'ee said,
quote:
"A Sufi cannot be a Sufi unless he has four characteristics; he is lazy, he eats too much, sleeps too much with much excretion."
Ibn Jawzi in Talbees Iblees p.371 said that ash-Shaf'ee said,
quote:
"The sanity of a person never returned to the who continued to stay with a Sufi for 40 days."
Imam ad-Deen as-Subki ash-Shaf'ee,
quote:
"whoever is from these later generation Sufi's such as Ibn Arabi and other than him, then they are misguided, ignorant and outside of the path of Islam let alone be considered as scholars." [See the book Tanbeeh al-Ghabi of Imam Burhaan al-Biqaa'ee ash-Shaf'ee p.68]
What is Abu Haneefah's (rahimahullaah) position on the Sufi's?
Imam Tartoushi al-Maliki (451H-520H) was asked about the Sufi's so he said,
quote:
"The Madhab of the Sufi's is futile, ignorance, misguidance? and it is not allowed for anyone who believes in Allaah and the last day to be present with them, nor to help them upon their baseless ways and this is the way of Malik, Abu Haneefah, ash-Shaf'ee and other than them from the scholars of the Muslims and to Allaah belongs success."[See Tafseer Qurtubi 11/237/238]
Al-Habeeb Ali Jeffrey states on p. 219 'Ma'alim Suluk' The sheikh of their Sufi Tareeqa Muhammad ibn 'Ali Ba'lawi prays in a day and night 1000 units of prayer!!!
If one prays 2 units of prayer in 5 minutes then in 24 hours he would be able to pray (24*24) 576 units of prayer! Which means he must be praying 2 units of prayer in about 2 minutes (very quick), what about eating? Sleeping? Going to the mosque to pray the obligatory prayer? Looking after family and children?!!!
[The above quotes are from p.93,96-97,100,104 of 'Ila ayna ayoha al-Habeeb al-Jeffrey' by Dr. Khaldoon Maki al-Husni al-Jazaa-iri].
Imam Malik (rahimahullaah) was born in the year 93 Hijrah and died in the year 179 Hijrah. Imam as-Shaf'ee was born in year 150 Hijrah and died in the 204 Hijrah. Sufi's past and present are and were considered to be deviants due to their Shirk, Bid'ah, and superstitious practices etc. The later Sufi's being even worse in their belief and practice.
Yasir Qadhi says,
quote:
"I personally have no qualms considering these groups within the broad fold of Sunni Islam".
Now you can see how dangerous a pledge of agreement with the likes of the students of the Sufi deviant al-Habeeb Ali Jeffrey and Hasan Saqqaf or even with those who love them.
Here below is and example and the result of cooperating with the innovators:
quote:
"THE BEST OF PEOPLE ARE THOSE WHO ARE OF MOST BENEFIT TO OTHERS"
With
'Shaykh' Habib Kazim al-Saqqaf (Yemen)*
'Shaykh' Abdal Hakim Murad (Cambridge University)*
Sidi Abu 'Aaliyah (Director of Jawziyyah Institute)* Currently he teaches and serves as one of the Jumu'ah Khateeb's at Masjid Al-Tawhid in East London.
Date: Thursday 8th February 2007
Note: Sidi is a term commonly used by mystic sufis.
ÞÇá ÊÚÇáì:{ÅäÇ äÍä äÒáäÇ ÇáÐßÑ æÅäÇ áå áÍÇÝÙæä}
ÞÇá ÇáÔíÎ ÇáÓÚÏí - ÑÍãå Çááå - Ýí ÊÝÓíÑå (3/31): " ÝáÇ íÍÑÝ ãÍÑÝ ãÚäì ãä ãÚÇäíå( ÇáÞÑÂä ) ÅáÇ æÞíÖ Çááå áå ãä íÈíä ÇáÍÞ ÇáãÈíä æåÐÇ ãä ÃÚÙã ÂíÇÊ Çááå æäÚãå Úáì ÚÈÇÏå ÇáãÄãäíä".
The noble muhaddith, Imaam Muhammad Naasirud-Deen al-Albaanee rahimahullaah clarifies the futility of those who want to unite Salafees along with Soofees, Ash'arees and Maatureedees, with the argument that if we overlook our major differences, we will then be able to face the enemies of Islaam and the Muslims. As the Shaykh explains, such people want us to abolish the Sharee'ah of Allaah for the sake of this superficial and ill-conceived unity.
http://sunnahpublishing.net/audio/unityasharee.wma
Part 2: The Opening Premises of Justification - The First Paragraph
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From Sunnah Publishing (See Post Above But One)
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The Undeniable Connection Between The "Green Lane, Markaz Jam'iyyah Ahlel-Hadith UK" and Yaasir Qadhi, Tawfique Chowdhury, Abdur-Raheem Green and Usamah Hasan
It is an undeniable fact that these signatories are upon the same methodology as the likes of Abdul-Hadi Omari, Hafizullah Khan and Suhaib Hasan (all heads and leaders of the Jam'iyyah Ahlel-Hadith). In fact Usamah Hasan is the son of Suhaib Hasan and one of the Khateebs and teachers in the Mosque of Suhaib Hasan. Likwewise "Sidi" Abu 'Aaliyah, who teaches and serves as one of the Jumu'ah Khateeb's at Masjid Al-Tawhid in East London (Suhaib Hasan's Mosque!). As for Yasir Qadhi and Tawfique Chowdhury, then they regularly deliver sermons and lectures at the centres of the "Jam'iyyah Ahlel-Hadith" around the UK. The poster displayed here is only one example whereby Yasir Qadhi and Tawfique Chowdhury are seen lecturing at the headquarters of the "Jam'iyyah Ahlel-Hadith" in the UK at Green Lane Mosque alongside non other than Abu Usamah, another Imaam and Khateeb of the Jam'iyyah Ahlel-Hadith.
We mentioned earlier that if one looks at the statements of Yasir Qadhi and Tawfique Chowdhury, they are merely mirror-images of the statements of their elders in the Jam'iyyah. Just look at page 1 of this thread.
Our question:
What is the difference between the manhaj of Abdul-Hadi Omari, Suhaib Hasan (of the Jam'iyyah) UK and that of Yasir Qadhi and Co.?
Answer:
No difference. So we should not focus only on Yasir Qadhi and this company of signatories, but upon the manhaj of these people as a whole, whether they signed or not!
Excerpt From the book: Juz'un Feehi Imtihaan us-Sunnee Min al-Bid'iyy
by Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee al-Maqdisi (d. 486H).
The author covers a series of aspects of the Islamic 'aqidah and separates the Sunni stance from the bid'iyy stance.
Yasir al-Qadhi expresses his belief:
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."
And Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee (rahimahullaah) clarifies the Sunni from the Bi'diyy just over a 1000 years ago:
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An Innovated Methodology!
Shaikhul-Islaam Ibn Taymiyyah (died 728H) stated,
quote:
"...And there is another group, a people who do not know the 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah as is obligated, or they know some it and are ignorant of some of it. And that which they know of it, they conceal and do not clarify it to the people, and they do not forbid from innovations nor do they censure [or critise] and punish the people of bid'ah.
Rather, they may censure [or criticise] the speech concerning the Sunnah and the foundations of the Religion absolutely.
Indeed they do not differentiate between the saying of Ahlus-Sunnah wal-Jamaa'ah and the saying of Ahlul-Bid'ah wal-Furqah, or they condone everyone upon their various differing Madhhabs, just as the 'Ulamah accept the positions of Ijtihaad which are allowable in the matters of differing.
And this is the condition of many amongst the Murji'ah, some of those [who claim to] possess fiqh, the Soofees and the the Philosophers."
(Majmoo' al-Fataawa, vol. 12)
So we ask you, O sincere reader! Who are the ones guilty of these evil characteristics mentioned by Shaikhul-Islaam Ibn Taimiyyah, rahimahullaah? Is it not the very same individuals we have been mentioning above? Those who call to co-operation with Ahlul-Bid'ah and call for us to unite upon false beliefs? Those who praise the heads of Ahlul-Bid'ah and belittle the heads of Ahlus-Sunnah?
Read again, and ponder! O Sunnee! This is not just a question of one individual's faulty understanding, but rather an organised attempt to re-define the 'usool of the Salaf in the garbs of Salafiyyah!
Yasir Qadhi:
quote:
"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"
* i.e. Yasir Qadhi's goal is not to justify or prove the worth of one belief or aqeedah over another because these variant beliefs have existed for 1200 years and they get in the way of us uniting for a political goals!!
Just look up the term 'vindicate' in any dictionary and understand the seriousness of what he is calling to!
Yasir Qadhi:
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."
* It is clear from that which we have shown that some of the other signatories have backgrounds drenched in the stench of Grave-worship, shirk and innovations
Suhaib Hasan stated:
quote:
?My own translation of Imam at-Tahawi's brilliant text in the 1980?s was perhaps the first attempt to introduce this creed to the English speaking Muslim world. It is extremely pleasing that two decades later several other translations have appeared culminating in this outstanding effort by the esteemed Shaikh Hamza Yusuf.?
Dr. Suhaib Hasan. Al-Quran Society, London UK.
After page 167, ?Apprecaition for the Creed of Imam at-Tahawi.?
'The Creed Of Imaam at-Tahawi', translation, introduced and annotated by Hamza Yusuf* (!)
* We'll comment on this translation and explanation of Hamza Yusuf later, inshaa'Allaah.
Hafeez Ullah Khan (MJAH):
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."
* There is no doubt that numerous pledges and agreements that this individual and his organisation (MJAH) have made with the worst of the Raafidah Shi'ah and extreme Soofees makes the 'Unity Pledge' of Yasir Qadhi fade into the shadows. They have made electoral agreements with Shi'ites, Brelewies, Naqshbandees, Deobandis and Ikhwaanis. Just read what the head of this organisation, Abdul-Hadi stated below about his "beloved scholars"..
Abdul-Hadi Omari (MJAH):
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).."
* Deobandees are a group rooted in the 'aqeedah of Soofism and rigid blind-followers of what they regard to be the Hanafi Madhhab, which they have re-invented. They have many writings against the Salafis. In these times they have directed extreme hatred towards Shaikh Al-Albaanee (rahimahullaah). The caller to innovation and shirk Ashraf Ali Thanwi was from the 'scholars' of this sect.
** This extreme Soofee sect regards Salafis to be unbelievers and haters of the Prophet (salalaahu alaihi wassallam). They hold it obligatory to seek assistance and rescue from the dead saints. They believe the Prophet did not die and is still alive and present everywhere and watching everyone and he responds to those who call upon him. They hold Shaikhul-Islaam Muhammad bin Abdul-Wahhaab to be an apostate kaafir, and an enemy of Islaam.
*** This individual is a well-known revolutionary who made several disgusting statements regarding the Companions and even the Prophets, to the extent he compares the Prophet Yoosuf (alaihis-salaam) to the Second World War murderous dictator of Italy mussolini!
Yasir Qadhi:
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."
* He means Soofees, Ash'arees, Grave-worshippers, Jahmees and Maatureedees.
** Only one with an illness in his heart would wish Ahlul-Bid'ah the best for their da'wah. A da'wah that calls to the Fire of Hell!
Yasir Qadhi:
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**."
* 'Theological doctrines', i.e. aqeedahs, beliefs!
** He wishes to benefit from the 'wisdom and knowledge' of the Soofees, Jahmees and Grave-worshippers.
Hasan al-Banna:
quote:
"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.."
Syed Qutb:
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..."
Different names.. same corrupt ideology!
This message was edited by spubs.com on 10-25-07 @ 11:18 AM
(That Would Be Considered to Be "Sunni" By the Pledge)
From al-Ajwibah al-Mufeedah
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"This outstanding effort by the esteemed Shaikh Hamza Yusuf"
** Suhaib Hasan one of the well-known heads of the Jam?iyyah Ahl al-Hadith. He has been refuted by several Salafi Shaikhs including Shaikh Muqbil, Shaikh Rabee?, Shaikh Muhammad bin Haadee and Shaikh Ubaid, based upon clear proofs. Not surprisingly his followers and supporters refuse to accept criticism of him even after clear evidences. They cite that Shaikh Wasi?ullaah praises him. However, this praise cannot be used as a proof in the presence of over-whelming evidences against him. It would be suitable for those who now accept our criticism of Yasir Qadhi, the signatories and this ?pledge? to now accept also our criticism of Suhaib Hasan and the heads of MJAH, since the root of this deviated Manhaj is one.
There is no doubt that there is agreement between father and son regarding their desire to lavish praises upon Ahlul-Bid?ah, and their desire to be close to them and compromise their own ?aqeedah in the process, and to even praise the ?aqeedah of the Ahlul-Bid?ah.
A clear example of this is the praise of Suhaib Hasan upon the translation and explanation of ?The Creed Of Imam Al-Tawahi? of Hamza Yusuf. Suhab Hasan states:
quote:
?My own translation of Imam at-Tahawi's brilliant text in the 1980?s was perhaps the first attempt to introduce this creed to the English speaking Muslim world. It is extremely pleasing that two decades later several other translations have appeared culminating in this outstanding effort by the esteemed Shaikh Hamza Yusuf.?
Dr. Suhaib Hasan. Al-Quran Society, London UK.
After page 167, ?Apprecaition for the Creed of Imam at-Tahawi.?
In this book Hamza Yusuf attacks the creed of the Salaf and falsely accuses the Imaams of the earliest generations (the Salaf). Hamza Yusuf states regarding the Mushabbihah or Mujassimah (the Anthropomorphists):
quote:
?This group arose in the formative period of Islamic theology, around the second century. Insisting that all references to God in the Qur'an are literal, the Anthropomorphists reject the rhetorical use of metaphor* therein. They view certain verses as proof that God is located in space and has limbs. A strict traditional Sunni perspective views anyone who takes such verses literally as an anthropomorphist?
While al-Tahawi is clearly opposed to this group, and certain sections in his creed address the group's specific heresies, many anthropomorphists have appropriated his creed as their own and interpreted his clear statements in novel ways to avoid the conclusions one must draw from a more standard reading of the text."
?The Creed Of Imam Al-Tawahi? of Hamza Yusuf, p 123.
* A metaphor is a word or phrase that ordinarily designates one thing is used to designate another. Or one thing conceived as representing another. This is the defining method of the innovators of the Ash'ariyyah sect. For example, they re-asign the meaning of "Hand" and "Face" to mean something else. See the statement of Imaam at-Tirmidhee below for a clear example.
Rather, it was the making of metaphors (false intrepetations) for the Attributes of Allaah that the early Scholars rejected as well as resembling the Attributes of Allaah to the creation.
How and from which perspective could Suhaib Hasan describe this nonsense as an, "outstanding effort by the esteemed Shaikh Hamza Yusuf.?.
It is an 'outstanding effort' by an Ash'aree at attacking the 'aqeedah of the Salaf. Indeed the method of the Sahaabah and those who followed them was indeed to take the Attributes of Allaah, the Most High, upon their apparent meaning. And the way of the Anthropomorphists (the Mushabbihah or Mujassimah) was to make resemblance and likeness between the Creator, Allaah and the creation.
Speaking about those Prophetic narrations which mention the Attributes of Allah, Imaam at-Tirmidhee (died 279H) said in his Sunan (1/128-129):
quote:
"It has been stated by more than one person from the People of Knowledge about such Prophetic narrations, that there is no tashbeeh (resemblance) to the Attributes of Allaah. And our Lord, the Blessed and Most High, descends to the lowest heaven every night.
So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how."
The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such Prophetic narrations: "Leave them as they are, without asking how."
Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa?ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh (anthropomorphism)!
However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama? (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta?weel (the rhetorical use of metaphor) of these verses, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand, they say that 'Hand' means the 'Power' of Allaah."
Ishaaq ibn Ibraheem ar-Raahawaih (Died 238H) said:
quote:
"Tashbeeh (resemblance or anthropomorphism) is if it is said: 'Hand like my hand, or similar to my hand', it is said: 'Hearing like my hearing, or similar to my hearing, then this is tashbeeh'.
But if what is being said is what Allah has said: Hand, Hearing and Seeing, and it is not asked how, nor is it said: 'Like my hearing, or similar to my hearing', then it is not tashbeeh. Allaah, the Most Blessed and Most High, said in His Book: "There is none like Unto Him, and he is the all-Hearing, the all-Seeing."(Soorah ash-Shooraa 42:11)"
Imaam Ahmad bin Hanbal (died 241H) stated regarding the Seeing of Allaah:
quote:
"And the Prophet narration, in our estimation, is to be taken upon its apparent meaning (alaa dhaahirihi), as it has come from the Prophet (salallaahu 'alaihi wassallam). And indulging in theological rhetoric with respect to it is an innovation.
But rather we have faith in it as it came, upon its apparent meaning and we do not dispute with anyone regarding it."
Usoolus-Sunnah Of Imaam Ahmad Bin Hanbal.
And this is what Hamza Yusuf regards to be the Anthropomorphism! And this creed Suhaib Hasan calls the "outstanding effort by the esteemed Shaikh Hamza Yusuf.?!
Ibn Abdul-Barr (died 463H) said:
quote:
"Ahlus-Sunnah are agreed in affirming all the Attributes which are related in the Qur'aan and Sunnah, having eemaan (faith) in them and understanding them in a real sense ('alal-haqeeqah), NOT METAPHORICALLY ('alal-majaaz)"
At-Tamheed of Ibn Abdul-Barr 7/145
And there are hundreds of statements of the Imaams that support this. Please refer to the 'Aqidah section of www.salafipublications.com
So in reality the definition of Hamza Yusuf of the Anthropomorphists (the Mushabbihah or Mujassimah) is false. In reality it is an attack upon the very foundation of the aqeedah of the Salaf in the Tawheed of the Names and Attributes of Allaah. Shame on Suhaib Hasan for his blind praise of this deviant Soofee Ash'aree.
As if this was not enough, Hamza Yusuf cannot even claim ignorance of the 'aqeedah of the Salaf and the Salafi Imaams in explanation of the creed of Imaam at-Tahaawee. He bears witness against himself by quoting the books he read in the research of his compilation. He read the following and mentions them as Arabic sources:
1. Salih b. Fawzan Al-Fawzan, "al-Ta'liqat al-mukhtasarah 'ala matn al-'aqidah al-Tahawiyyah".
2. Muhammad Nasir al-Din al-Albani, "al-'Aqidah al-Tahawiyyah: sharh wa ta'liq".
3. Ibn Abi al-'Izz, "Sharh al-'aqidah al-Tahawiyyah".
He even references Ibn Qayyim al-Jawziyyah and Ibn Taymiyyah's Majmoo' al-Fatawaa! So what excuse does this Soofee have in deliberately opposing the 'aqeedah of the Salaf?! And what excuse does Suhaib Hasan have in lavish praise of this Soofee!?
How could Suhaib Hasan have ignored Hamza Yusuf's strange and vague theological rhetoric regarding the Attributes of Allaah, as early as page 10, he states:
quote:
"Muslims also agree on the qualitative attributes of God, and differ only on the meanings of certain words used in conjunction with the divine name in the Qur'an or the prophetic traditions, WORDS such as "face," "hand," "throne" and a few others. Muslims should avoid such disputations?" p.10.
Is this now the 'aqeedah of Suhaib Hasan or has he 'sold out' whatever he learnt from his time at Madinah University, just like Yasir Qadhi.
This, indeed, was the 'aqeedah for which many of the Imaams were tortured, imprisoned and even killed, due to their love and defense of it. Indeed it was upon this 'aqeedah that Shaikhul-Islaam Ibn Taimiyyah wrote his works such as "Waasitiyyah" and "Hamawiyyah" and "Tadmuriyyah".
We believe as Qaadi Aboo Ya'laa (Died 458H) said:
quote:
"It is not permissible to repel these narrations, as is the way of the group from the Mu'tazilah. Nor to become pre-occupied with ta'weel (to explain away with metaphors) as is the way of the Ash'ariyyah.
It is obligatory to carry them upon their apparent (dhaahir) meaning ? and that the Attributes of Allaah do not resemble any one of His creation, nor do we have a creed that their any tashbeeh (resemblance) to them.
Rather, we believe in what has been reported from our Shaikh and our Imaam, Aboo Abdullaah Ahmad bin Muhammad bin Hanbal and others from the Scholars of As-haabul-Hadeeth."
(Ibtaalut-Ta'weelaat, p. 4)
Why do we find some who take active steps in distancing themselves from, and criticizing the 'Pledge' between Yasir Qadhi and Hamza Yusuf (amongst others), yet they remain silent about Suhaib Hasan? Maybe they themselves are ignorant of the underlying manhaj that is shared between them all.
They lie to Shaikh Wasi'Ullaah regarding Suhaib Hasan, Abdul-Hadi and the MJAH (Markaz Jam'iyyah Ahl al-Hadith) instead of explaining the reality to him, and they turn Shaikh Wasi'Ullaah against those truly upon Salafiyyah in the West!
Coming next: Hamza Yusuf affirms that his explanation of "The Creed of Imam al-Tahawi" is the creed of the Ash'ariyyah and Maatureediyyah and that he regards that to be the creed of Ahlus-Sunnah wal-Jamaa'ah!
Remember the words of Suhaib Hasan: "outstanding effort by the esteemed Shaikh Hamza Yusuf.?
So is anyone surprised that his son, Usamah Hasan and his student Abu Aliyah signed this evil pact?
In a tape recorded on the 4th January 1997
Shaikh Muhammad al-Madkhalee said:
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Opposition to the Divine Legislation
Part 3: The Opening Premises of Justification - The Second Paragraph
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quote:
According to my outlook and what I notice, these enemies of Islaam and the Sunnah from the people of misguidance amongst them being the Rawaafidh, Soofees and the different political groups have realized the danger (to them) of this return to the authentic Islaam. Their slogans will fall and perish so they prepared their plots and plans to take away these youths by different ways, with lowly methods to block the youths away from the religion of Allaah, which is the Truth, in order to lead them to paths which lead far away from the Book of Allaah. They made much effort to take the people away from the truth after many youths have turned to the salafi methodology, in particular.
quote:
So you see falsehood as truth and truth as falsehood and this has lead many people away from the truth. Only Allaah knowing their number from the methodology of the pious predecessors.
quote:
This is from their plots and plans which takes you away from being firm upon the truth, away from the true call and they come between the call (and the people) such that falsehood is accepted.
Taken from the excellent tape "ASBAAB AL INHIRAAF" by Sheikh Rabee' ibn Haadee al Madhkhalee hafidhahullah
QADHI'S FALSE ASCRIPTIONS
Shaikh Ibn Uthaimeen states,
"Who are the Ahl ul-Athar? They are the ones who follow the aathaar, they follow the Book and the Sunnah and the sayings of the Companions (radiallaahu anhum). And this does not befit any group (firqah) amongst the sects except the Salafiyyeen, those who adhere to the path of the Salaf?"
The first tape of his explanation of "al-Aqeedat as-Safaareeniyyah".
Likewise the Noble Shaikh stated in Sharh ul-Aqeedat ul-Waasitiyyah (1/123),
"...There is no doubt, however, that one of them is truly Ahl us-Sunnah - but which one? Is it the Ash'arees, the Maatureedees or the Salafis? Whichever of them agrees with the Sunnah is considered to be Ahl us-Sunnah, whilst whichever of them opposes is not. So we say: The Salaf are Ahl us-Sunnah wal-Jamaa'ah, and this description cannot be true for anyone else besides them? Rather Ahl us-Sunnah wal-Jamaa'ah are those who hold to what the Prophet (sallallaahu alaihi wasallam) and his Companions were upon, and to the aqidah of the Salaf - until the Day of Judgement ? and they are the Salaf."
So where is the understanding of Yasir Qadhi and his fellow signatories? In his vision, anyone who is not from the Shi'ah is from Ahlus-Sunnah!
quote:
Shaikh Abdul Azeez Ar-Rajhi hafithahullah said, "Habeeb Ali Jifri is a Sufi".
Click http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=7724 for complete statement of Shaikh Ar-Rajihi hafithahullah on Habeeb Alee Jifree.
May Allaah guide Yasir Qadhi and these others to the correct manhaj and aqeedah. Indeed He Azza wa jal accepts the supplications.
quote:
I never co-operated with anyone except upon the haqq(truth)
He also stated that when he first arrived in Bahawalpuri (Pakistan) the Deobandis came to him and asked him to join them in refuting the Barelawis. The Shaykh (rahimahullaahýs) response to them was,
He went on to say, "They left me and joined the Barelawis in refuting me!"
quote:
"If I am in position one then why should I join you and relegate myself to position two."
source of quotes: http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=553
See the attached flyer along with the short biography of the Shia Scholar that is given on the same website.
May Allah guide these speakers and those who support them and their institutes. May Allah guide the students of these institutes and keep us firm upon the Sunnah. Aameen.
Imaam Barbaharee rahimahullah said in the extremely beneficial book Sharh us Sunnah, "Beware of small innovations because they grow until they become large. This is the case with every innovation introduced in this Ummah. It began as something small, bearing resemblance to the truth which is why those who entered it were mislead and then were unable to leave it."
He rahimahullah also said, "If anything of innovation appears in a person, beware of him, since what is hidden from you is more than what is apparent."
Br. Qadhi (may Allah guide him) has demonstrated this in the 15th century hijri!
May Allah protect us from deviation and keep us firm upon As-Salafiyyah. Aameen.
SEE HERE