All praise is to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whosoever Allaah leads astray, no one can guide. We bear witness that there is no god but Allaah, the One, having no partner. And we bear witness that Muhammad is His slave and final Messenger.
Many people who wish to blur the lines between the people of sunnah and people of bid’ah (innovation and misguidance) make the statement “We should correct the people of innovation and desires only. We shouldn’t be too harsh, revile, boycott or criticism them.”
They intend by this, that the person of Sunnah lowers his guard against innovation, making them susceptible to absorbing doubts and innovation and corrupting his religion. Below are a few statements from the scholars addressing this doubt.
Salafi Centre
“Indeed, criticism from the scholars and disparagement of him whose disparagement is obligatory is from the angle of sincere advice to the Ummah, and warning from his innovation or his deviation is a designated matter, just as the scholars of Islaam have done previously and continue to do so…”
“This is an error, rather we disparage the one who is stubborn against the truth.” And he said, “When the opposition is in the issues of belief, then it is obligatory for it to be corrected, and whatever is in opposition to the way of the Salaf, then it is obligatory to show rejection against it and to warn against the one who traverses upon that which opposes the way of the Salaf in this field.”
“This principle has no basis, I say this principle has no foundation, it is binding to disparage the people of falsehood.”
And he was asked about the principle, “It is permissible to declare as erroneous but is unlawful to revile.”
So he responded,
“This is just like (the principle) “we correct but do not disparage, it is the very same!”
“This principle is not from the principles of the Rabbaani Scholars, those whose knowledge is relied upon. Rather, the principles of the Scholars knowledgeable of the purified legislation of Allah, both previously and in what continues is correction of that which is deserving of correction and appraisal of the one who is deserving of appraisal and disparagement of the one is deserving of disparagement in lit of the principles connected to this serious topic. This is what Ahl as-Sunnah wal-Jamaa’ah, the Righteous Salaf and their followers traverse upon until the Day of Judgement, and the books of al-Jarh wat-Ta’deel are not remote for (our) minds. Further, this principle contains deception of those whose knowledge of the legislation and its avenues is scant… And this is an error and the person in question is either ignorant, so it is obligatory to seek knowledge truthfully or he is a deceiver and one who is misguided the people, so Allaah is sufficient (over him) and we ask Allaah to guide him and return him to the truth with a beautiful return, aameen.”
Source: Siyaanat-us Salafi: Pages 203-205
Translated by Abu Iyaad Amjad Rafeeq
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Ali Halabi’s Unsteady Stance towards Passing Judgments on Individuals and Deviants
[Adnaan Ar’oor and Muhammad Al-Maghraawi]
Discussion in pages 16-20 in the Arabic PDF. Download PDF here:
http://www.ajurry.co…07&d=1351203443
Before the death of the three Mashaa-yikh [i.e. Imaam Bin Baaz, Imaam Al-Albaanee and Imaam Muhammad Ibn Uthaymeen(rahimahumullaah)], Adnaan Ar’oor together with his companion Ahmad Sallaam newly invented a number of principles and fundamentals in the affair of passing judgements against individuals and the manner of dealing with the Mukhaalifoon. And for that reason, they embarked upon a number of seminars and study sessions in order to attract the salafi youth in Britain and other than it, and they called them to accept those false principles.
In their gatherings, they raised objections against Shaikh Rabee’s methodology of criticism, refutation, his stances towards the one in opposition and in the science Jarh Wat-Tadeel. They warned the youth against the methodology which they described as extreme, excessive harshness and defamation. They defended Sayyid Qutb and portrayed him to the youth as one of the best amongst those who spoke in the (affairs) of Manhaj. Shaikh Rabee opposed them and clarified the corruption of their principles and methodology and the falsity of their fundamentals and what they advocated. So they were infuriated and announced a fierce battle against Shaikh Rabee. This affair was the beginning of the Fitnah of these people and not what some think due to ignorance and deceit, that it was Shaikh Rabee who initiated the Fitnah and war with these ones.
And through a number of deceptive ways, Adnaan Ar’oor attempted to obtain the statements of the three Mashaa-yikh (Imaam Bin Baaz, Imaam Al-Albaanee and Imaam Ibn Uthaymeen) to support his falsehood and dispraise the methodology Shaikh Rabee was defending. He (Adnaan) did not reach what he wanted, because the scholars realised his plots and tricks.
And it was transmitted in a statement of Imaad Taariq Al-Iraaqee in the internet forum Kullu As-Salafiyyeen, which is under Ali Halabi’s supervision: [The Stance of our Imaam Al-Albaanee Towards Shaikh Rabee Al-Madkhali’s Refutation Against Adnaan Ar’oor, transmitted by our shaikh Ali Al-Halabi]; Imaad said: I came across a section from the speech of our Shaikh Al-Halabi in which he transmitted the stance of Shaikh Al-Albaanee towards Shaikh Rabee’s reproach against Adnaan, that when I (Ali Halabi) mentioned some of Shaikh Rabee’s proofs against Adnaan to Shaikh Al-Albaanee and Adnaan reply, he (i.e. Shaikh Al-Albaanee) said: These affairs are true, it is incumbent upon Adnaan to reply to them with clarity, and abstract speech is not enough or merely saying this is general and that is detailed and this is all inclusive and that is specific and so on, this neither rectifies nor is it of benefit in the likes of this affair.
In The Name of Allaah, The Most Merciful The Bestower of Mercy
Sheikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
”Philosophical logic is like the flesh of a camel at the top of a mountain. It is not easy to climb the mountain, nor is the flesh good enough to justify climbing, nor is the path leading to it easy to follow.’’ He (rahimahullaah) also said: ”There are no philosophers upon right guidance” He (rahimahullaah) also said: ‘’Islaam does not have philosophers’’[1]
[1]Source: Naseehat Ahl Eemaan Fee Radd alaa Mantiq al Yunaan. (page:157)