[11] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [An Ambiguous Statement Regarding His Disagreements With Some Salafiyyoon]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Exalted, said:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [1]
وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ
And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). [2]
The Messenger, peace and blessings of Allah be upon him, said: Shaytaan has despaired of being worshipped in your land (i.e. the Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious, for I have left among you that which, if you hold fast to it, will ensure you never go astray: the Book of Allah and the Sunnah of His Prophet. [3]
There are two types of differing: the first pertains to matters for which conclusive evidence exists, necessitating acceptance of the final decision. In such instances, the evidence must be acknowledged, and any opposing statements are to be disregarded. Those who adhere to a viewpoint that contradicts the established evidence are met with disapproval. The second category encompasses issues where conclusive evidence has not been established, leading to a situation where the evidence is either disputed or differing opinions prevail. This scenario falls under the realm of ijtihad, where no disapproval or reprimand is directed at those holding opposing views; instead, guidance is offered to help them understand the perspective that is deemed to carry more weight. [4]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “There is no excuse in the presence of Allah – on the day of judgment – for the one that the Prophetic reports and narrations reached in a subject matter of the religion- which is not opposed by any other texts – if he turns away from them”. [5]
Faris once stated about Salafipublications: “I disagree with some of the things they say but they are my brothers”.
First: We have not received any information regarding the specific points of disagreement that Faris has, whether they pertain to Aqeedah, Manhaj, or Fiqh matters, nor do we know if he has provided clarification supported by evidence. If he has indeed clarified his position with proof or retracted his statement, there would be no need to seek further clarification from him. However, if he has not provided such clarification, he remains in a state of uncertainty. As Salafiyyoon, we collaborate with our counterparts in both the East and the West, and we do not have differences in Aqeedah or Manhaj.
Secondly, neither Salafipublications nor anyone among us serves as the basis for determining truth or falsehood. Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, said: “The Messenger, peace and blessings of Allah be upon him, serves as the greatest criterion (for both humanity and Jinn), with all matters being submitted to him (for judgment) according to his manners, path, and guidance. Thus, anything that aligns with this is deemed to be the truth, while anything that contradicts it is considered falsehood”. [6]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “Truth is determined by its alignment with evidence, regardless of the number of supporters or detractors. It is not the truth that is measured by individuals; rather, individuals are measured by the truth. The mere aversion of those who disagree or the affection of those who agree does not indicate the validity or invalidity of a statement”. [7]
Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said: “Every individual among people may have their statements accepted or rejected, except for the Messenger, peace and blessings of Allah be upon him, due to affirmation of infallibility of the one who legislates. In contrast, others may possess deficiencies in knowledge and understanding that necessitate the evaluation of their statements against the Shariah”. [8]
It is important to recognise that we all make mistakes. However, when someone like Faris expresses disagreement with certain statements made by some Salafiyyoon without providing specific examples, it raises important questions. If the points he disagrees with are insignificant, then his comments hold little value. Conversely, if these statements warrant attention, they should be identified and addressed. Otherwise, simply stating a disagreement lacks any real benefit.
As for Salafipublications, they are known to be dedicated to the pursuit of truth. To this day, Allah has granted their senior teachers profound clarity in both Aqeedah and Manhaj. Renowned scholars such as Al-Allamah Rabee, may Allah preserve him, Al-Allaamah Ubaid Bin Abdillah Al-Jabiri, and Al-Allamah Abdullah Al-Ghudiyan, may Allah have mercy upon them, along with senior students of knowledge from both the East and the West, affirm the authenticity of Salafipublications’ Salafiyyah. This affirmation is as evident as the midday sun. They maintain no connections with Ahlul Bidah or any of their affiliates.
Faris must elucidate his prior statements, should he not have done so already, given that he initially voiced them in public. Nevertheless, irrespective of past events, recent developments have illuminated that the core concern does not reside with Salafipublications itself, but rather with Faris’s apprehensions regarding the positions held by Salafiyyoon on particular issues, especially those about Dr. Muhammad Bin Haadee and his steadfast associate, Shaikh Sulayman Ar-Ruhayli, which we have already highlighted in this series. This recent matter has so deeply unsettled him that he has resorted to openly attacking those who seek transparency concerning Dr. Muhammad Bin Haadee. In a brazen display, he has declared that individuals who approach the matter in what he considers an improper manner are indulging in a foolish pursuit, swayed by Shaytaan. When such a reprehensible assertion is met with stern disapproval and rebuke, the naive and the apologists are quick to claim that we are bad mannered. Indeed, whether or not Faris has clarified his previous statement “I disagree with some of the things they say but they are my brothers”, his perspectives on recent matters have become unmistakably clear. His call to brotherhood should not be based on flattery, rather true brotherhood, companionship, and camaraderie must be anchored in openness, steering clear of ambiguity, vague statements, and evasive comments. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
قال ابن القيم: وعـلـيك بالتفصيل والتبيين فالإجمال والإطلاق دون بيان
قد أفسدا هذا الوجود وخبـطا الأذهان والآراء كل زمـان
“It is obligated to you to provide detailed explanations and clarifications, as generalisations and unrestricted (speech) without elaboration (clarification) have corrupted the existence and confused minds and opinions throughout all times”.
Read: The Types of People in the Fitnah of Muḥammad Bin Hādī
https://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf
To be continued…InShaAllah
[1] https://www.thenoblequran.com/q/#/search/4_59
[2] Ash-Shura 10
[3] Sahih Targhib 40
[4] An Excerpt from “Ibaaraat Moohimah”. page 25
[5] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301
[6] Jami Li-Akhlaaq Ar-Rawi Wa Aadab As-Sami page 8
[7] Naqd Al-Mantiq 263 by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him.
[8] Al-Qawa’id Al-Muthlaa page 86 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.