[10] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Examine thoroughly before hastily claiming that proper etiquette has been disregarded in interactions with Faris]

Written by abumuaawiyah on August 22, 2024. Posted in Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, was asked: If I heard a scholar’s statement in an audio recording or read it in a book that a certain individual is an innovator, yet I did not see any proof, am I obligated to exercise caution regarding this individual and be satisfied that he is an innovator, or should I wait until I obtain evidence of that?

Response: All praise is due to Allah the Lord of all that exists. May Allah send His Salutations of peace and blessings upon our prophet Muhammad, his family, and companions. To proceed: I say: Indeed, Ahlus Sunnah do not issue a judgment on Bidah concerning any individual unless they are fully acquainted with him, thoroughly assess what he follows, and are well-versed in their methodology both in general and in detail. This perspective brings us to two matters:

The first one involves a situation where a scholar or group of scholars has deemed someone an innovator, and this view is not contested by other scholars from Ahlus Sunnah. Bear in mind! I say that others from Ahlus Sunnah do not disagree with him, so we accept their criticism of the individual in question. We accept their speech and exercise caution regarding this individual in question. As long as a Sunni scholar has passed judgment on him – criticised by a Sunni scholar, while the rest of Ahlus Sunnah among the contemporaries of this scholar – his brothers and sons- did not object, his speech must be accepted. This is because this Sunni scholar who issued the criticism did not do so except based on a matter that is clear to him and established upon evidence. This is something about the religion ordained by Allah, and the one who criticises or praises others is aware of their accountability for what he says and the judgment they make. He knows that he is answerable to Allah even before the people question him.

The second one involves a situation where an individual has faced criticism from a scholar or scholars, resulting in a judgment that topples his status, making it obligatory to exercise caution regarding him. However, others have deemed this person trustworthy and aligned with the Sunnah, offering judgments that contradict those of the critics. In such cases, as long as both groups of scholars adhere to the Sunnah and are regarded as trustworthy and people of integrity in our view, we should examine the evidence. This is why they (i.e. the Scholars) say: “The one who knows serves as proof against the one who does not know”. A critic who states that a certain individual is both an innovator and a deviant, while providing evidence from that person’s writings, cassette tapes, or reliable narrators, compels us to accept the critic’s speech and abandon the praise from those who oppose the criticism. This is because the critics have presented evidence that may not be known to others, or because the individuals offering praise may not have encountered (any negative information) about the criticised person; instead, their commendation is based on their prior knowledge and (belief) that the individual adhered to the Sunnah.

Consequently, the individual who has been criticised and against whom evidence has been presented is deemed unreliable, with the proof resting with the one who provided the evidence. It is incumbent upon the one who is in search of truth to adhere to the evidence without deviating to the right or left, nor claiming, “I choose to abstain” because we have not been obligated with this by the Salaf. It is a duty to accept the statements of the one who has established the evidence. A Sunni scholar who defends those criticised is excused, and we uphold his status and honour. We acknowledge the virtues and high status he possesses, by the will of Allah.

A scholar from Ahlus Sunnah is only human. He can become distracted and forgetful, and he may be misled by evil people, or there may have been a time when he viewed someone as trustworthy, only for that person to later be deemed untrustworthy, and this person deceives him. Numerous witnesses can attest to this situation, as many individuals who have lost their credibility due to evidence are, in reality, people who wage war against the Sunnah and its followers.

They come along bearing copies of their books, presenting them to distinguished scholars—individuals revered for their leadership and virtue – while the true nature of this trickster and plotter remains concealed from this noble scholar, who, had he been aware, would have seen this individual’s standing diminish in his eyes. Consequently, the scholar offers commendations based solely on what he has heard. If this book is published, it is circulated by his supporters, who cultivate a favourable image of him. Thus, some contend, “So-and-so has praised him—Al-Albaanee, Ibn Baaz, or Ibn Al-Uthaymeen has lauded this work.” Yet, these scholars are not to be blamed; rather, it is the trickster who has remained shrouded from their view. So, what remains? We establish the evidence against this deceiver, trickster, and plotter based on what is found in his books. We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech”. Consequently, it is obligated to you to be fair and be free from that wild and zealous attachment, and from the desires that blind a person. It is obligated to you that your search should be for the truth. [End of quote] [Refer to Arabic text at the end of this article]

Observations

[I] The Shaikh, may Allah have mercy upon him, said: Bear in mind! I say that others from Ahlus Sunnah do not disagree with him, so we accept their criticism of the individual in question. We accept their speech and exercise caution regarding this individual in question. As long as a Sunni scholar has passed judgment on him – criticised by a Sunni scholar, while the rest of Ahlus Sunnah among the contemporaries of this scholar – his brothers and sons- did not object, his speech must be accepted. This is because this Sunni scholar who issued the criticism did not do so except based on a matter that is clear to him and established upon evidence. This is something about the religion ordained by Allah, and the one who criticises or praises others is aware of their accountability for what he says and the judgment they make. He knows that he is answerable to Allah even before the people question him. [End of quote]

Observation: Indeed, before Faris attempts to present excuses for Dr. Muhammad Ibn Haadee or attempts to manipulate the narrative to suggest that the matter is exclusively between Dr. Muhammad and Al-Allaamah Rabee, he must recognise that no prominent senior scholar in the realm of Al-Jarh Wat Ta’deel in our time supports Dr. Muhammad’s Tabdee against those senior students. Not only do they oppose his stance, but they also insistently call upon him to furnish evidence, which he has yet to provide. For instance, Shaikh Abu Iyadh has provided the requests of Shaikh Rabee on link 1 at the end of this article.

Is it considered good etiquette to intervene after scholars have presented their well-founded arguments and then declare oneself a mediator while contradicting established principles? Furthermore, Faris explicitly mentioned that those who engage in this issue in a way he finds unsuitable are acting out of foolishness and are influenced by Shaytaan. Therefore, who truly deserves the label of bad manners: those adhering to the sound principles of Salafiyyah to uphold justice, or Faris, who attacks them?

[II] The Shaikh, may Allah have mercy upon him, said: “In such cases, as long as both groups of scholars adhere to the Sunnah and are regarded as trustworthy and people of integrity in our view, we should examine the evidence. This is why they (i.e. the Scholars) say: “The one who knows serves as proof against the one who does not know”. A critic who states that a certain individual is both an innovator and a deviant, while providing evidence from that person’s writings, cassette tapes, or reliable narrators, compels us to accept the critic’s speech and abandon the praise from those who oppose the criticism. This is because the critics have presented evidence that may not be known to others, or because the individuals offering praise may not have encountered (any negative information) about the criticised person; instead, their commendation is based on their prior knowledge and (belief) that the individual adhered to the Sunnah. Consequently, the individual who has been criticised and against whom evidence has been presented is deemed unreliable, with the proof resting with the one who provided the evidence. It is incumbent upon the one who is in search of truth to adhere to the evidence without deviating to the right or left, nor claiming, “I choose to abstain” because we have not been obligated with this by the Salaf. It is a duty to accept the statements of the one who has established the evidence. A Sunni scholar who defends those criticised is excused, and we uphold his status and honour. We acknowledge the virtues and high status he possesses, by the will of Allah”. [End of quote]

Observation: In this context, Al-Allamah Rabee, Al-Allamah Ubaid, Shaikh Abdullah Al-Bukhari, and others have rejected the Tabdee issued by Dr. Muhammad, and no one is more knowledgeable about this issue than they are. Similarly, the senior students in the West, including those at Spubs and their peers among the senior Tullabul Ilm, are well-informed about this matter and its evidence-based arguments, all of which refute Dr. Muhammad’s Tabdee against these esteemed students of knowledge. Dr. Muhammad’s criticisms lack the necessary evidence to substantiate his Tabdee, which is the basis for the scrutiny he faces. Therefore, why is Faris obscuring this issue and attempting to frame it as a dispute solely between Shaikh Rabee and Dr. Muhammad? Furthermore, he disparages those who seek justice based on thorough knowledge, labeling their pursuit as foolishness or influenced by Shaytaan. This behaviour is a reflection of poor manners; do not be misled into supporting their claims of good conduct, as the height of bad manners is to deny the truth and attack those who seek its clarification.

It is well established among scholars and senior students in the West that those senior students oppressed by Dr Muhammad adhere to Salafiyyah. Their commitment to Salafiyyah is not subject to doubt based on Dr. Muhammad’s conjectures or the Musaafiqah’s desires. Certainty does not simply vanish due to the unfounded doubts that have led Dr. Muhammad to make an erroneous judgment. Does Faris expect us to ignore these issues for the sake of convenience? Remain vigilant and do not hastily conclude that Faris deserves leniency or that the strong criticism aimed at him is a sign of bad manners. As previously stated, what could be worse than bad manners than to hide the truth, misrepresent it, and then attack those who seek clarity? Is it truly good manners for Faris to come forward and present a distorted view of the real issues at hand? While he promotes the idea of good manners, he lacks the courage to confront Dr. Muhummand about his treatment of those senior students, despite being in the wrong. Therefore, before you rally behind Faris or advocate for a gentle approach towards him, it’s essential to address this issue directly and demand that he takes a definitive stance, rather than resorting to verbal attacks against those seeking justice.

[III] The Shaikh, may Allah have mercy upon him, stated: “A scholar from Ahlus Sunnah is only human. He can become distracted and forgetful, and he may be misled by evil people, or there may have been a time when he viewed someone as trustworthy, only for that person to later be deemed untrustworthy, and this person deceives him. Numerous witnesses can attest to this situation, as many individuals who have lost their credibility due to evidence are, in reality, people who wage war against the Sunnah and its followers. They come along bearing copies of their books, presenting them to distinguished scholars—individuals revered for their leadership and virtue – while the true nature of this trickster and plotter remains concealed from this noble scholar, who, had he been aware, would have seen this individual’s standing diminish in his eyes. Consequently, the scholar offers commendations based solely on what he has heard. If this book is published, it is circulated by his supporters, who cultivate a favourable image of him. Thus, some contend, “So-and-so has praised him—Al-Albaanee, Ibn Baaz, or Ibn Al-Uthaymeen has lauded this work.” Yet, these scholars are not to be blamed; rather, it is the trickster who has remained shrouded from their view. So, what remains? We establish the evidence against this deceiver, trickster, and plotter based on what is found in his books. We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech”. Consequently, it is obligated to you to be fair and be free from that wild and zealous attachment, and from the desires that blind a person. It is obligated to you that your search should be for the truth”. [End of quote]

We reiterate that the senior students whom Dr. Muhummand has labeled with Tabdee continue to uphold Salafiyyah, and no one’s adherence to Salafiyyah should be questioned based on mere speculation or personal desires. Their integrity cannot be challenged without substantial evidence. Faris is so intent on safeguarding his own reputation that he resorts to blocking our Twitter accounts when we shared Shaikh Abu Iyaad’s comprehensive explanation on these issues. However, he shows little concern for the dignity of others—those unjustly targeted by Dr. Muhummand’s harsh ruling of Tabdee. Instead, he shamefully misrepresents the situation as a dispute solely between Dr. Muhummand and Al-Allaamah Rabee, suggesting it should be dismissed. This is merely an attempt to divert attention from the real issue, which is Dr. Muhummand’s flawed judgment of Tabdee. Furthermore, those who have been wronged by Dr. Muhummand are not adversaries of the Sunnah, and anyone who claims otherwise must provide clear proof; otherwise, they are spreading a serious falsehood. Therefore, Dr. Muhummand’s Tabdee must be categorically rejected without any doubt. The true deceivers in this matter are those like Faris, who distort the narrative to imply that the issue pertains only to Dr. Muhummand and Al-Allaamah Rabee. Faris’s misguided statements imply that all responsibilities related to this matter should be disregarded, whether he states this openly or remains silent, unless he offers a proper clarification. See pic 2

To be continued InShaAllah

Link 1: https://x.com/AbuIyaadSP/status/1018974451269033986

Pic 2:

الموقف الصحيح من إختلاف العلماء في الجرح و التعديل لفضيلة الشيخ/ عبيد الجابري حفظه الله

فضيلة الشيخ عبيد بن عبد الله الجابري – حفظه الله –
************************************************** *

الحمد لله رب العالمين ، وصلى الله وسلم على نبينا محمد ، وعلى آله وصحبه أجمعين ، أما بعد ، رداً على السائل الذي قال .. إذا سمعتُ كلام العالم في شريط أو قرأتُ له في كتاب عن شخص ما أنه مبتدع ولم أر منه دليلا على ذلك، فهل يلزمني أن أحْذر من هذا الشخص وأن أقتنع بأنه مبتدع أم أتريّث حتى أجد الدليل على ذلك؟.

أقول فإن أهل السنة لا يحكمون على أحد ببدعة إلا وقد خَبَرُوه وسَبَرُوا ما عنده – تماماً – وعرفوا منهجه – تماماً – جملةً وتفصيلاً، ومن هنا هذه المسألة تستدعي منّا وقفتين:
الوقفة الأولى: فيمن حَكم عليه عالم أو علماء بأنه مبتدع ، ولم يختلف معهم غيرهم ممن هم أهل سنة مثلهم، تفطنوا، أقول : لم يختلف معهم غيرهم فيه ممن هم أهل سنة، فإنا نقبل جرحهم له، فإنا نقبل قولهم ونحذَره ، مادام أنه حَكَم عليه وجَرَحه عالم سني ، ولم يظهر بقية أهل السنة الذين هم أقران هذا العالم من إخوانه وأبنائه العلماء فلابد من قبوله، لأن هذا العالم السني الذي جرح رجلاً : فإنه لم يجرحه إلا بأمر بان له وقام عنده عليه الدليل ،لأن هذا من دين الله، والذي يجرّح أو يُعدّل يعلم أنه مسؤول عما يقول ويفتي به أو يحكم به ويعلم أنه مسؤول من الله تعالى قبل أن يسأله الخلق.

الوقفة الثانية: إذا كان هذا الشخص الذي جرحه عالم أو علماء حكموا عليه بما يُسقطه ويوجب الحذر منه قد خالفهم غيرهم وحكموا بعدالته وأنه على السنة أو غير ذلك من الأحكام المخالفة لأحكام الآخرين المجرحين له، فمادام أن هؤلاء على السنة وهؤلاء على السنة وكلهم أهل ثقة عندهم وذَووا أمانة عندنا ففي هذه الحال ننظر في الدليل، ولهذا قالوا: «من عَلِمَ حُجَّة على من لم يَعْلَم» الجارح قال في فلان من الناس إنه مبتدع منحرفٌ سعيه وأتى بالأدلة مِن كُتب المجروح أو من أشرطته أو من نقل الثقاة عنه، فهذا موجب علينا قبول قوله وترك المعدِّلين الذين خالفوا مَنْ جرَّحه، لأن هؤلاء المجَرِّحين له أتَوا بأدلة خَفِيَتْ على الآخرين لسبب من الأسباب أو أن المعدِّل لم يقرأ ولم يسمع عن ذلك المجرّح، وإنما بنى على سابقِ عِلمِه به، وأنه كان على سنة، فأصبح هذا المجروح الذي أقيم الدليل على جرحه مجروحا والحجة مع من أقام الدليل، وعلى من يطلب الحق أن يتبع الدليل و لا يتلمّس بُنيات الطريق ذات اليمين وذات الشمال، أو يقول أقف بنفسي، فهذا لم نعهده عند السلف، وهذه الأمور تكون فيما لا يسوغ فيه الاجتهاد في أصول العقائد وأصول العبادات، فإن المصير إلى قبول من أقام الدليل واجب حتمي، وذاك العالم السني الذي خالف الجارحين، له عذره، يبقى على مكانته عندنا وعلى حرمته عندنا، ونستشعر أنه له إن شاء الله ما كان عليه من سابقة الفضل وجلالة القدر، هذا وسعه ، والعالم من أهل السنة، السلفي، بَشَرٌ يذهل، ينسى، يكون عُرضة للتلبيس من بطانة سيئة، أو كان قد وَثِقَ بذلك الرجل المجروح فلَبَّسَ عليه، والشواهد على هذا كثيرة، فكثير من السَّـقَط والذين هم في الحقيقة حربٌ على السنة وأهلِها يأتون بنماذج من كتبهم يقرؤونها على علماء أجلّة مشهود لهم بالفضل والإمامة في الدين، ويُخفي ذلك اللعّاب الماكر عن ذلك العالم الجليل الإمام الفذ الجهبذ ما لو عَلِمَه لسقط عنه، فهذا العالم يُزكِّي بناءً على ما سَمِع، فإذا طُبِع الكتاب وانتشر وتناقلته الأيدي وذاع صيته وإذا بالمجادلين يقولون زكَّاه فلان، فلان: الألباني – رحمه الله – ، أو ابن باز – رحمه الله -، أو ابن العثيمين – رحمه الله – ، زكّى هذا الكتاب فهؤلاء العلماء – رحمة الله عليهم – معذورون، ومن التَّبعة سالمون – إن شاء الله تعالى – في الدنيا والآخرة ، وإنما هذا لعَّاب أخفى ولبّس على ذلك العالم، إذن ماذا بقي؟ نقيم على ذلك الملبِّس اللعاب الدساس الماكر مِنْ كُتبه، يقيم عليه البيِّـنة من كتبه، ومن جادلنا فيه نقول خذ، هذا هو قولُه، هل تظن أنه عَرَضهُ بهذه الصورة على من سمَّينا من أهل العلم ومن هو على نفس النهج فأقرُّوه؟ الجواب كلا، إذن يجب عليك أن تكون مُنْصفا متجردا من العاطفة الجياشة المندفعة ومن الهوى الذي يُعمي ويجب عليك أن تكون طُلبتُك الحق، نعم.

الطالب: جزاكم الله خيرا وأحسن الله إليكم، هذا السائل يقول: ما الواجب على عوام السلفيين في دعاة اختلف العلماء في تعديلهم وتجريحهم سواء علموا أخطاءهم أم لم يعلموها؟

الشيخ: أقول لمعشر السلفيين والسلفيات مَنْ بلَغَتْهم مشافهةً هذه المحادثة مني ومَن ستبلغهم عبر من صاغوا الأسئلة وأَلقَوْها علينا، أقول: أنصحكم إن كنتم تحبون الناصحين ألاّ تقبلوا شريطا ولا كتابا إلا ممن عرفتم أنه على السنة مشهودٌ له بذلك واشتهر بها ولم يظهر منه خلاف ذلك، وهذه قاعدة مطَّردة في حياته وبعد موته، فمن مات وهو فيما نحسبه على السنة فهو عندنا عليها ونسأل الله أن يثبته عليها في الآخرة كما ثبته عليها حيا… آمين، هذا أولا.

ثانيا: إذا خفي عليكم أمرُ إنسان اشتهرتْ كتبه وأشرطته وذاع صيته فاسألوا عنه ذوي الخِبْرة به والعارفين بحاله، فإن السنة لا تخفى ولا يخفى أهلها، فالرجل تزكّيه أعماله، تزكّيه أعماله التي هي على السنة، وتشهد عليه بذلك ويذكره الناس بها حيا وميتا، وما تَسَتَّرَ أحدٌ بالسنة وغرّر الناس به حتى التـفُّوا حوله وارتبطوا به وأصبحوا يعوِّلون عليه ويقبلون كل ما يصدر عنه إلاّ فَضحَه الله سبحانه وتعالى وهتك ستره وكشف للخاصة والعامة ما كان يُخفي وما كان يُكنُّ من الغش والتلبيس والمكر والمخادعة، يهيّئ الله رجالا فضلاء فطناء حكماء أقوياء جهابذة ذوي علم وكياسة وفـِقهٍ في الدين يكشف الله بهم ستر ذلكم اللعاب الملبِّس الغشاش، فعليكم إذا بُيِّنَ لكم حال ذلك الإنسان الذي قد ذاع صيته وطبَّق الآفاق وأصبح مرموقا يشار إليه بالبنان، أصبح عليكم الحذر منه مادام أنه حذَّرَ منه أهل العلم والإيمان والذين هم على السنة، فإنهم سيكشفون لكم بالدليل، ولا مانع من استكشاف حال ذلك الإنسان الذي حذَّر منه عالم أو علماء بأدب وحسن أسلوب فإن ذلك العالم سيقول لك: رأيتُ فيه كذا وكذا وفي الكتاب الفلاني كذا وفي الشريط الفلاني كذا وإذا هي أدلة واضحة تكشف لك ما كان يخفيه وأن ذلكم الذي طَبَّق صيته الآفاق وأصبح حديثه مستساغا يُخفي من البدع والمكر ما لا يظهره من السنة.

وأمر ثالث: وهو أن مَنْ عَلِمَ الخطأ وبان له فلا يسوغ له أن يقلِّد عالما خَفِيَ عليه الأمر، وقد قدمت لكم أَمسي أن اجتهادات العلماء غير معصومة، ولهذا لا يجوز أن تُتخذ منهجا، نعم.

من شريط مفرغ بعنوان “ضوابط التعامل مع أهل السنة وأهل الباطل”.

فضيلة الشيخ عبيد بن عبد الله الجابري – حفظه الله –
************************************************** *

من شريط مفرغ بعنوان “ضوابط التعامل مع أهل السنة وأهل الباطل”.

[10] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Examine thoroughly before hastily claiming that proper etiquette has been disregarded in interactions with Faris]

Share this: