Refuting Abdur-Razzaq ash-Shayijee

Refuting Shayijee : Part 1 - Introduction
Author: Faalih Bin Talee'ah

Introduction

All praise is due to Allaah, the Lord of the Worlds and Prayers and Peace upon His trustworthy Messenger

To proceed:

Dr. Abdur-Razzaaq ash-Shayijee wrote a book called: Khutoot al-Areedah Li Usool Addi’aa as-Salafiyyah al-Jadeedah" (Broad Aspects of the Principles of the Claimants of ‘New Salafism) and in this book he ascribed certain principles to an astray group - as he sees it - and he made much confusion in these principles in that he entered along with the false principles certain [true and correct] principles of the Salaf - those by which the first and foremost [in faith] and those following them from the Ahl us-Sunnah spoke with.

And his intent by that was to censure and revile the Salafis, especially those who play a big role in exposing what the methodologies of the innovatory groups contain - amongst the qutubiyyah - of which ash-Shaayijee is a supporter and aider. He did this by using generalisations and equivocations. And Dr. Mubaarak bin Saif - may Allaah reward him - refuted him and exposed some of his deceptions and revealed those whom ash-Shaayijee meant by his writings by mentioning their names. But this did not cause him but to remove the covering of modesty from himself and to produce another book called: "Adwaa ‘alaa Fikr D’uaat as-Salafiyyah al-Jadeedah" (Illuminations over the Thought of the Callers of ‘New Salafism') and this book was more evil than the one before it. In it he said: "Those whom I intended by the first book were the people of Madinah…" and they are the ones who have excelled in fighting against all the [false] ideas.

Then he reviled and slandered them and tried his best to separate them from their brothers, the other well-known and senior scholars and he did everything he could until he resorted to clear lying and forging as well as being far removed from justice and knowledge of manhaj…and his greatest concern with all of this was an attack upon the esteemed Shaikh Rabee’ bin Haadee al-Madkhalee and one of this statements : "...… save that Shaikh Rabee’ in our estimation is not one of the notable scholars, O Allaah, but that he is an Imaam in all of these calamities and sins that he has carried upon the people of Islaam" (p. 86).

And he also said: "And if it were not that the some of the youth quote the books of Shaikh Rabee then no one would have tasked himself in refuting them because they emanate from falsehood, intolerance and oppression". (p. 51)

And at the same time he defends in every way the one who attacks the khalifah, Uthmaan bin ‘Affaan (radiallaahu anhu) and the one who attacks the honour of the Prophets of Allaah Jalla wa ‘Alaa and the one who attacks the way of the Salaf in the issue of the Names and Attributes and other issues of belief.

And the action of this man is strange in that he makes the people think that he is upon the same way as Shaikh al-Albaanee and Shaikh Ibn Baaz and Bikr Abu Zaid and the one whom he relies upon much in his book - while he is free from him.
And one of the clearest proofs of his contradictory claims is that he regards the greatest principles of this innovatory group to be ‘that it is not necessary to mention the good points/deeds of an innovator whilst speaking against him’ -‘declaring groups like Ikhwaan, Tabligh, as innovatory’ - ‘that the ways and means of da’wah are restricted [by the Quran and Sunnah] (tawqeefiyyah)’ - but along with this, every single one of these principles has been spoken of by the senior scholars - rather the very same scholars he has depended upon.

Both Shaikh al-Albaanee Shaikh Bin Baaz and Shaikh Bikr bin Abu Zaid say that the ways and means of da’wah are ‘tawqeefiyyah’ and Shaikh Bikr Abu Zaid authored a book in explanation of the innovatory nature of the Islamic groups, those very same ones that ash-Shaayijee defends, and this book is ‘Hukm ul-‘Intimaa’ (The Ruling on Membership…). And as for the principle of counterbalancing between the good and bad points (of an individual) then many of the scholars have destroyed it, and at the head of them Shaikh Abdul-Azeez bin Baaz.

And all of this confusion and deception is nothing other than a defence for the du’aat of fitnah (callers of tribulation) and the aiders and supporters of the People of Innovation, those whose names he does not make clear - and that is because he knows that many of the scholars - especially those whom he depends upon - will soon oppose him and differ with him. And so that he is not exposed he suffices himself with generalising - and this his well known path that he always takes!
And these pages which are in front of you - dear reader - I will try - if Allaah wills - within them to explain the principles which ash-Shaayijee has mentioned and has declared them to be from among the astray principles while they are the very principles of Ahl us-Sunnah - then I will narrate the sayings of the scholars with respect to them so that it becomes clear that these principles have not only been spoken of by the shaikhs of Madinah alone, or Shaikh Rabee’ alone.

And as for the principles which he has invented and forged and then accused them with these principles - so I will explain - inshaa’allaah - his lies regarding the scholars and at the same time against Shaikh Rabee’ because he thinks "that he is the propounder [of the thought] of this group, the carrier of its flag and its sole source."

Refuting Shayijee : Part 2 - Al-Muwazanah - Mentioning the Good and Bad Points Together

The Principle of Counterbalancing the Bad AND the Good Points in the Understanding of ash-Shaayijee

Ash-Shayijee considers that the greatest principle of this astray group is their saying that it is not necessary to mention the good points of an innovator when warning against him. He says: "The Book of Shaikh Rabee bin Haadee The Methodology of Ahl us-Sunnah wal-Jamaa'ah in Criticising Books and Movements, it is in this book that the fundamental principle of this group has been set down - and its most evil one, absolutely. And it is from this principle that all the other corrupt principles have been derived. And Shaikh Rabee’ has made the manhaj of Ahl us- Sunnah in criticising, that they do not mention except the evil points of a righteous Muslim, even if he was not aware of them, or if they occurred from him due to an error or due to an oversight.""

Let the noble reader know that ash-Shaayijee did not quote the words of Shaikh Rabee’ textually. He mentions them in his own unique style and in a way which depends on causing [undue] alarm, provocation and exaggeration - as the brother, Mubaarak bin Saif has explained - and Shaikh Rabee - may Allaah preserve him - has not said that everyone who falls into an innovation whether due to an error or due to an oversight that he is an innovator.

Ash-Shaayijee then, intends by this that same principle which Shaikh Rabee - may Allaah preserve him - has destroyed. And we say here, that if this is the fundamental principle of all the principles of this astray group, in absolute terms, then what do you say about Shaikh Abdul- Azeez Bin Baaz - may Allaah preserve him - since a question was put to him [about this] and here is its text:

Q. There are some people who enjoin counterbalancing (al-Muwaazanah), meaning that when you criticise an innovator to warn people from him, that it is obligatory upon you to mention his good points/deeds so that you do not treat him unjustly?

A. No, it is not necessary, it is not necessary. And this is why when you read the books of Ahl us-Sunnah you will find the purpose behind them to warn. Read in the book of al-Bukhaaree Khalq Afaal ul-Ibaad and Kitaab ul-Adab (the Book of Manners) in the Saheeh and Kitaab us-Sunnah of Abdullaah bin Ahmad and Kitaab ut-Tawheed of Ibn Khuzaimah and the refutation of Uthmaan bin Sa'eed ad-Daarimee against the Ahl ul-Bid'ah... and other such books. They mention this for the purpose of warning from their falsehood and the intent is not to enumerate their good points/deeds. The intent is to warn from their falsehood. And their good points/deeds have no value in relation to one who disbelieves - when his innovation makes him a disbeliever, his good deeds are nullified and when it does not make him a disbeliever then he is in a precarious situation. The intent is to expose the errors and deviations - which it is necessary to warn against." [The Methodology of Ahl us-Sunnah wal- Jamaa'ah in Criticising Men, Books and Movements]

And Shaikh Saalih al-Fawzaan was questioned about the same matter and here is the text:

Q. It has spread amongst the youth today amongst the youth that it is obligatory to counterbalance between to good and bad points/deeds when criticising and so they say: When you criticise such and such person for an innovation and you expose his mistakes, it is necessary for you to mention his good points/deeds - and this is from the perspective of justice and fairness. So is this manhaj (methodology) in criticising correct? And is it necessary for me to mention the good points/deeds when criticising?

A. When the one who is being criticised is from Ahl us-Sunnah wal-Jamaa'ah and his mistakes are in matters which do not relate to aqeedah, then yes... his good points/deeds and exceptional [qualities] are mentioned. His mistakes and slips are overwhelmed by his aid for the Sunnah.

But when the one being criticised is from the People of Misguidance and the People of Deviation and from the People of Destructive and Adulterated Principles, then it is not permissible for us to mention their good points/deeds - when he has good points/deeds - because when we mention them, this deceives the people and makes them hold a good opinion about this strayer or about this innovator or deviant or parisan (one engrossed with party-spirit). So then they accept the ideas of this strayer or this innovator or this biased partisan. And Allaah jalla wa alaa refuted the Disbelievers, the Criminals and the Hypocrites and did not mention any of their good points/deeds. And likewise the Scholars of the Salaf refute the Jahmiyyah and Mu'tazilah and the People of Misguidance and they never mention any of their good points/deeds. This is because their good deeds/points are impaired by their misguidance, disbelief, deviation and hypocrisy. So it is not befitting that you refute a straying wanderer, innovator, deviant and then mention his good points/deeds and that you say he is a good man, he has this and that good deed/point, but he made a mistake! We say to you: Your praise of him is stronger than your his misguidance, because the people will hold on to you praise of him. So when you promote this straying innovator and you praise him then you have deceived the people and this opens up the door for accepting the ideas of those who lead others astray.

Until he said:

And the foundation for this doubt of counterbalancing between the good and bad points/deeds in criticising, one of the youth spoke by it and wrote a book on it. Then others received this with much joy. I came across this book in which its author argues for the principle of counterbalancing and I also came across the work of Shaikh Rabee bin Haadee al-Madkhalee and he refuted that book in which its author justifies the idea of counterbalancing with a sufficient/complete refutation and explained what such words contain of error and promotion of falsehood and he explained the madhhab of the Salaf in refuting and that they used to refute people who lead others astray and that they did not praise them because if they had done that, this would have been contradictory. [Kitaab ul- Ajwibah al-Mufeedah Fee As’ilatil-Manaahij al-Jadeedah]

And Shaikh al-Albaanee was asked about the principle of al-Muwaazanah (counterbalancing) and he rejected it and exposed its falsehood and in his words there occurred:

From where [did they derive this] that when the circumstance arises for explaining the mistakes of a Muslim, whether he is a caller [daai'yah] or not, that it is necessary for a lecture in which his good points/deeds - from their beginning to their end are mentioned? Allaahu- Akbar!! A strange thing!! [Ajwibah Alaamah al-Albaanee alaa Abee Hasan ad-Da'awiyyah]

And Shaikh Zaid bin Muhammad al-Madkhalee said:

Just as I love that I explain to this writer of this work and to his associates that Shaikh Rabee bin Haadee al-Madkhalee, whom they consider to be one of those individuals whom they have named with as-Salafiyyah al-Jadeedah, he is not the only one who has destroyed this aforementioned principle of the obligation of counterbalancing [between the good and bad points/deeds] and who has fought against it - as the author of this work has claimed. Rather, those who are more vast than him in knowledge and more senior in age and who have precedence in being sought - have shared with him in saying that it is not necessary, rather that one should not be pleased [in doing it] - such as the Respected Shaikh Abdul-Azeez Bin Baaz and Shaikh Abdul-Azeez al-Muhammad as-Salmaan and Shaikh Saalih bin Abdullaah al- Fawzaan. [Kitaab ul-Ajwibah as-Sadeedah alaa As'ilat ir-Rasheedah]

And after these quotations from the scholars we come with the result and this is that the principle of al-Muwaazanah (counterbalancing) is an innovatory principle, the purpose behind it is to raise and promote the affair of the Ahl ul-Bid’ah - and that the first ones who spoke by it are the people of the new Ikhwaani ideology al-Qutubiyyah and if you wish you can say as- Surooriyyah”.

Therefore, the principle of al-Muwaazanah is the fundamental principle of the Qutubees, and it has been established that the Senior Scholars have not acknowledged this and that ash-Shaayijee has agreed with the Qutubees in their greatest principle!!

Refuting Shayijee : Part 3 - Concerning the Groups of Innovation

Dr. Abdur-Razzaaq considers that the various Islamic groups such as al-Ikhwaan, at-Tabligh, at-Takfeer, at-Tahreer, at-Tawaqquf, at-Tabayyun etc. are from Ahl us-Sunnah. As for declaring them to be from the Ahl ul-Bid'ah due to their opposition to the Salafi manhaj, then this [in his estimation] is a principle from the principles of misguidance. And here is the text of his words: "And amongst these principles - that is the principles of misguidance - is that every jamaa'ah of da'wah to Allaah at the present time is an organisation of innovations and misguidance and that they are offshoots of the sects of the pasts that were outside of Islaam" (p.3)

Then you should know right at the beginning that these words - in this particular way - not a single one of the scholars has said them, nor the well-known students of knowledge and those upon the way of the Salaf. No one has said that Ansaar us-Sunnah is an astray sect. Or that the Ahl ul-Hadeeth in India and Pakistan is an extension of the sects of the past. And similarly, none of them have said that al-Ikhwaan or at-Tabligh are astray sects that are outside the fold of Islaam!! Rather, what they have said is that they are from Ahl us-Sunnah but are not upon the way of the Salaf us-Saalih, and these are merely calculated and devised ways [on behalf of ash-Shaayijee] and great exaggerations.

And there is no doubt that the groups "at-Tabligh, al-Ikhwaan, at-Tawaqquf, at-Tabayyun, Hizbut-Tahrir, at-Takfeer wal-Hijrah and others" have reached the level of innovating in the religion and as such placing them within the umbrella of the Islamic sects in opposition to the guidance of the Messenger (sallallaahu alaihi wasallam) is correct and justified. And this has been said by the scholars of Madinah and also other than them. In fact a group from the scholars has made this clear and amongst the strongest of those who have done this and have clarified and explained this matter in such a way that no more explanation is required is Shaikh Bikr Abu Zaid - may Allaah grant him success - and ash-Shaayijee affiliates himself with the Shaikh a lot. So the Shaikh authored a book: The Ruling on Membership to Sects, Parties and Groups and here are some of his words:

Then let us consider/assert them as sects not as the Jamaa'atul-Muslimeen because the Jamaa'at ul-Muslimeen (main body of Muslims) is one and does not separate into many groups - upon the likes of what the Prophet (sallallaahu alaihi wasallam) and His Companions (radiallaahu anhum) were upon - and whatever is other than the Jamaa'at ul-Muslimeen then they are from the sects of the Jamaa'at ul-Muslimeen. (p.14)

And amongst the scholars who have said the same thing is Shaikh al-Albaanee in many of his cassettes, and amongst his sayings is:

And I say then, that it is not correct for it to be said that al-Ikhwaan ul-Muslimeen are from Ahl us-Sunnah, because they fight against the Ahl us-Sunnah [From the tape: Debate with a Suroori]

And similarly, Shaikh Saalih al-Fawzaan when he said:

And the end part of that is what we are living in now, the arrival of strange and suspectful ideas in our land in the name of da'wah - through the hands of the various groups which are called by various names such as al-Ikhwaan al-Muslimeen, Jamaa'at ut-Tabligh and the Jamaa'ah of such and such. And the goal of all of them is the one and same and that is to drive away the da'wah of Tawheed and to take up is place [with something else]. And in reality, the purpose/intent of these groups is not different from the purpose/intent of those who have preceded them from amongst the enemies of this blessed da'wah - all of them desire to put an end to it. However the difference between them is only with respect to their plans/modes of action. And if not, then if these groups had desired - truthfully - da'wah to Allaah, then why do they overlook and abandon their own countries - from where they are dispatched to us? And yet these same countries are most in need of da'wah and rectification. They overlook their own countries and then they come out to battle against the land of Tawheed, desiring to change its correct course of rectification to one that is twisted - and they desire to deceive its youth and to bring about fitnah and enmity between them... [Haqeeqat ud-Da'wah ilallaah of Sa'd Abdur-Rahmaan al-Haseen]

And the Shaikh and Alaamah, Bin Baaz has some strong words in the magazine al-Majallah’ where he said:

The leading personalities from the People of Knowledge have criticised the movement of al-Ikhwaan ul-Muslimeen because they do not have any interest/activity in the da'wah to Tawheed and rejection against Shirk and innovations. They have certain, specific ways which are impaired by their lack of interest/activity in calling to Allaah, and turning to the correct aqeedah - that which the Ahl us-Sunnah wal-Jamaa'ah are upon. So it is necessary for the al-Ihkwaan ul-Muslimeen that they concern themselves with the Salafi Da'wah, the da'wah to the Tawheed of Allaah and rejection against the worshippers of graves, against the attachment to the dead and seeking aid from the inhabitants of the graves, such as al-Husain, al-Hasan, al-Badawi and what is similar to that.

And Shaikh Hamood at-Tuwaijaree - may Allaah have mercy upon him - authored a book about Jamaa'at ut-Tabligh and called it: The Profound Word in Cautioning from Jamaa'at ut-Tabligh and he said in the introduction:

This is a response to a book which some of the brothers sent to me, consisting of a question about Jamaa'at ut-Tabligh and regarding many of the statements that have been made about them - from those who speak for them and for those who rejct their actions. And the questioner asked that he read the fatwa of Shaikh Muhammad bin Ibraheem in which holding back from them [is advised]. And the questioner said: Shall I advise him to go out with them on khurooj inside the country of Saudi or outside of it or not? And the answer: I say: As for Jamaa'at ut-Tabligh, then they are a jamaa'ah of innovation and misguidance and they are not upon the affair that the Messenger (sallallaahu alaihi wasallam), His Companions and those following them in goodness were upon. But they are upon some of the ways of the Soofees and their innovated methodologies.

Then we say: He [ash-Shaayijee] got excited [thinking] that a very clear difference of opinion has occurred between the scholars. Is it not required from the students of knowledge to look at the evidences of the scholars and at the reality and true nature of these groups? Whilst holding onto the sharee'ah principle the burden of proof is upon the claimant or should they support an opinion, from the many opinions, due to hawaa (desire) and the blameworthy party-spirit (ta'assub)?!
And with the knowledge that many of the scholars besides those whom we have quoted, clearly and openly perform tabdee (declaring to be innovatory) of these groups - even those who do not deem the groups to be innovated sects, then they are not pleased with the methodologies of these groups and with the fact that many of the proponents/propounders of these groups deviate from the way of the Salaf such as al-Qardaawi, al-Ghazaali, Sayyid Qutb, at-Tilmisaanee, Hasan al-Banna etc. So why this exaggeration and [undue] excitation? Why such a desperation to defend the Ahl ul-Bid'ah and to attack the scholars? Those who expose - with evidences - the methodologies of these deviant groups by which everyone who battles against our Righteous Predecessors has entered [into the realm of da'wah] from amongst the Ash'arees, Soofees, the Mu'tazilah, the worshippers of the graves and others...!!?
The scholars who do not have anything clear to say about these groups have not criticised their brothers, the other scholars, who have spoken and exposed and explained the misguidance of these groups, because they know that they have a good and strong perception.

And no one defends these groups with such desperation and at the same time attacks the Salafis, except the tails [back ends] of these groups, those who conceal themselves with Salafiyyah and there is no power nor movement except by Allaah.

Refuting Shayijee : Part 4 - Concerning the Ways and Means of Da'wah

And amongst the things for which ash-Shaayijee has criticised the Salafis is their saying that: the ways and means of da'wah are tawqeefiyyah (restricted to the Book and Sunnah)’

He said: "And they have also made a principle that all the ways and means of da'wah are restricted and that their position is like the position of the Names of Allaah and His Attributes and like the other fundamentals of the religion, such as prayer and fasting..." (p.5)

And we say to ash-Shaayijee that this principle which he sees as an innovation and misguidance and its relationship to this group - that a group from the scholars has also spoken by it and amongst them the Shaikh Bikr Abu Zaid - may Allaah grant him success - in his book Hukm ul-Intimaa. So he said:

And as for the ways and means of da'wah, then we worship by them [i.e. they are acts of worship] and the way of the acts of worship is that they are restricted to a text. And we believe with a firm belief that the Messenger (sallallaahu alaihi wasallam) did not meet the Highest Companionship except after he had explained every single way/route of da'wah in a very clear and explicit manner - such as is the case with all the matters of the Sharee'ah, so let us follow the ways of Prophethood. As for the new things (from the perspective of their descriptions) then they are receptacles and mediums for the ways and means that are acceptable in light of the Sharee'ah. And these things change with respect to time and place. So for example education used to take place in the open spaces of the mosque, then it was extended to the tents of schools and to the classrooms of the universities and other such things of the practical matters. So the way and mean (waseelah) is education. This never changes. However the receptacle for it - and that is the school then there is nothing objectionable to that and similarly, da'wah with words used to be a struggle and after the invention of the machines[i.e. tape recorders, type-writers etc.], they became a receptacle for it. (p.19)

And Shaikh al-Albaanee too has some similar words in the cassette The Ways and Means of Da'wah, are they Restricted or Not? And Shaikh Zaid bin Muhammad al-Madkhalee said:

The understanding of the author of the book [i.e. ash-Shaayijee] that saying the ways and means of da'wah are restricted is one of the defects of the aforementioned group [i.e. the Salafis] - and the truth is that it is not one of the uniquenesses of this group [that they speak with it alone] but in fact the verifiers (muhaqqiqoon) from the People of Knowledge, past and present have also spoken by it. [Al-Ajwibat ir-Rasheedah: 16]

And there is the question put to Shaikh al-Fawzaan:

Q. Are the ways and means of da'wah restricted or are they based upon ijtihaad?

A. The methodologies of da'wah are restricted to the Book and the Sunnah and the seerah of the Messenger (sallallaahu alaihi wasallam). We do not introduce anything into them from ourselves - and they are all present in the Book of Allaah and in the Sunnah of the Messenger (sallallaahu alaihi wasallam). And when we invent, we become ruined and cause ruin. He (alaihis salaatu wassalaam) said: "Whoever introduces something into this affair of ours that which does not belong to it, then it will be rejected". [Al-Ajwibat ul-Mufeedah Min As’ilat il-Manaahij al-Jadeedah]

And there is no doubt that opening the door of the ways and means of da'wah has made the adherents to this ideology to give verdicts for the permissibility of demonstrations, strikes etc. and other such things which cause confusion and strife and we ask Allaah that he delivers the youth from the evil of their trial.

Refuting Shayijee : Part 5 - Shayijee's Forgery Against Shaikh Bin Baaz

Ash-Shaayijee quotes the statement of Shaikh Abdul Azeez Bin Baaz in his valuable advice which was related to verification when criticising and not to attack specific individuals. Ash-Shaayijee quotes it as if it was specifically related to the scholars of Madinah. And the Shaikh negated [the claim] that his intent by his advice was to address the scholars of Madinah in another one of his statements and this is known by everybody. But along with this ash-Shaayijee insisted that the intent behind the statement was to address the scholars of Madinah. So after he quoted the statement of Shaikh Bin Baaz he said: "And this mighty statement is a historical record and an everlasting testimony, and words of light with which he spoke and he is at the level of the Imaam of the all the Muslims in this era." (p.20)

Then he mentions that the intent behind it was Shaikh Rabee’ and his group!!
And there is no doubt that this overturning and twisting the true state of affairs, and a great knowledge-related deception for which there is no parallel.

And we shall leave you with Shaikh Abdul-Azeez Bin Baaz himself to slap this man who invented a lie against him...

And our Brothers, the well known Scholars in Madeenah, we do not have a doubt about them. They are possessors of a sound aqeedah and they are from Ahl us-Sunnah wal-Jamaa'ah, such as Shaikh Muhammad Amaan bin Alee, Shaikh Rabee' bin Haadee, Shaikh Saalih bin Sa'd as-Suhaimee, Shaikh Faalih bin Naafi', Shaikh Muhammad bin Haadee [al-Madkhalee] - all of them are known to us to have Istiqaamah, knowledge and sound aqeedah. We ask increase in every good for them from Allaah and success in what pleases Him. However the callers of falsehood (du’aat ul-baatil) and the people who hunt (others) in murky waters, they are the ones who cause confusion amongst the people and who speak in these matters and they say: ‘The intent was this and that’, and this is not good. It is necessary to take the words in their best possible light. And the intent [behind the advice] was co-operation upon birr and taqwaa, and to purify the hearts and to warn against backbiting which causes rancour and enmity. [The Tape: Explanation of Shaikh Bin Baaz of his Statement]

Refuting Shayijee : Part 6 - Shayjiee, the Salafis and Looking into the Affairs of the Ummah

Ash-Shaayijee says - ascribing it to the Salafees: "It is not permissible for a Muslim to look at the state of the Ummah and he should not know anything about it. Nor should he reflect upon the tragedies and afflictions that befall it - and this is because knowing that can only occur by reading the newspapers and magazines and listening to the foreign radio transmissions. And all of this is following other than the path of the Believers and falling into the shoelace of the Disbelievers" (p. 4)

Because ash-Shaayijee has made Shaikh Rabee the single reference point for the Salafees and the carrier of their flag, let us look at some of the words of the Shaikh as a refutation of this lying fabricator.[1]

Shaikh Rabee says:

"And I will add here what I have taken from the knowledge of the Salaf and their jihaad in the field of knowledge and calling to Allaah - and what the conditions and circumstances of the Muslims requires - as well as for the benefit and correction of their religion - so amongst that is: First: Acquaintance with what the Secularists, Communists, the Jews and the Christians are planning - and (of) their organisations and strategies in opposition to the Muslims.

So it is not permissible for the Ulamaa to remain heedless of their plans, their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing - which are in opposition to the Qur'aan and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth.

And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa - those who are experienced and shrewd - it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah - that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists." (Ahl ul-Hadeeth, p.102)

He also says:

"I myself believe that it is a benefit - rather it is of necessity - that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this - that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah - and even if knowing the state of the enemies is harmful - it is still necessary for us to know it - but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest" up until he said: "So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee'ah of Allaah - in terms of the Book, the Sunnah and its understanding - for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it." (p.81)
So these are some selections from the words of Shaikh Rabee’on this topic and he also has other words in most of his books regarding these meanings (as outlined above) and this da'wah.

And I warn the reader that ash-Shaayijee does not have any trustworthiness in knowledge [i.e. in his quotations of others]. He throws words around [i.e. ascribes them to others] very haphazardly. And if this is not the case then does he find anything greater than this da'wah in its fight against the opposers in all their different forms? And does he find encouragement for the Ulamaa and the senior students of knowledge greater than that which Shaikh Rabee has mentioned with justice and adherence to the methodology of Ahl us-Sunnah - without exaggeration or negligence?[2]

Or is it that ash-Shaayijee wants from Shaikh Rabee that he should call all of the youth and the students of knowledge to pursue and study Politics and to immerse themselves in it so that their manners are corrupted and they begin to adopt the ways and means of the people of immorality from amongst the secularists and democratics - those who deny the realities and who aid their own opinions with lies, falsehood and beautification - without any fear from Allaah or shame of the people?!
Does this pauper want from the Shaikh and the Salafees to hold electrifying conferences - those in which the way of the groups and parties are compromised with the rules and conventions of politics - and to gather the people together (upon nothing) and then to shove them in the prisons and detention camps?

Does ash-Shaayijee want from the Shaikh that he takes the adolescent youth from the mosques, the circles of knowledge and the libraries to the streets then to the truncheons and then ?!

And we do not say except as our Lord says:

Verily it is not the eyes that are blind, but it is the hearts that are in the chests that are blind

Notes:

1. Because ash-Shaayijee considers this a general principle (of the Salafis) - then it must be so that all the individuals amongst this group speak with it - and especially their (ring)leader and the carrier of their flag. For this reason, I only quoted some of the words of Shaikh Rabee instead of those of others.

2. Perhaps the thing that has angered ash-Shaayijee is Shaikh Rabee's setting a condition for studying the current affairs : "The distinguished Ulamaa and the senior students of knowledge, those who have deep-rooted knowledge of aqeedah - but not the children of the Muslims (i.e. the youth) and the students amongst them. And this is so that they are not affected by the ways and means of the democratics, the secularists and others besides them. And there is no doubt that these conditions do not include ash-Shaayijee who has no firm grounding in aqeedah and so has become affected with the call to democracy and the call to unifying the nation and things such as diplomacy and other such things of which you will soon find in these pages

Refuting Shayijee : Part 7 - Shayijee, the Salafis and Jihad against the Jews and Christians

Abdur-Razzaaq ash-Shaayijee says in his usool (principles) which he has ascribed to the Salafis: "And that it is not permissible to resist/battle against the Jews and Christians and the enemies of the Ummah with any form of resistance/struggle. In fact, not even merely thinking about fighting them and instilling fear into them (is permissible). This is because their domination over the Muslims has become a matter from which there is no escape and there is no one to contest it. And that it is necessary to submit to these decrees until Allaah removes them Himself." (p. 4)

I will now quote some words of Shaikh Rabee' by which you will come to know - dear reader - that this man merely talks without any form of restraint - and does not care about anything and that he is far removed - in every way - from having firmness and trustworthiness in [issues of] knowledge.

Shaikh Rabee' said:

"Verily, refraining from the jihaad against the Mushriks (pagans) when a caller calls to jihaad, and when the Imaam of the Muslims calls them to come out and fight - even if the Imaam was a sinner (faajir) is counted one of the shades of Nifaaq (hypocrisy), in fact it may be more intense than it."

Then after this he begins quoting some of the verses of Jihaad and then says:
"So refraining away from Jihaad and to be very laxed/sluggish towards it is one of the characteristics of the Hypocrites and one of the causes of punishment in the world and destruction in the Hereafter." (Ahl ul-Hadeeth p. 158)

And in exhibiting his praise of the Ahl ul-Hadeeth in the mainland of India he said:

"And they breathed the spirit of Jihaad in the mainland of India. So they revived the Sunnah of Jihaad against the Sikhs and the English and their Jihaad was an Islamic Jihaad being built upon Tawheed and the Sunnah. And they established for Islam, a state in the North-East of the Indian mainland at that time. They established the Sharee'ah within it, which enraged all the Innovators, Grave-worshippers, the English and the unyielding - so they invested authority in it [by placing emirs etc.] and then they assassinated the leaders of this Muslim State and finished off its army and the affair of Allaah had been decreed." (Ahl ul-Hadeeth p.122)

And he said on page 83:

"And the Salafi Mujaahidoon do jhaad in the path of Allaah for making high the word of Allaah. So when they purify the lands from the impurities of Shirk and Deviation they establish the Haakimiyyah of Allaah before they have even recuperated or caught their breath and this is because the Haakimiyyah of Allaah and having hatred of the Tawaaghoot (false deities) actually runs in their blood and is not merely words that are on their lips."

And Shaikh Rabee also has some other words on Jihaad in which he explains its fundamental reality - and he refuted Sayyid Qutb and his belittling (softening) the issue of Jihaad - for Sayyid Qutb said:

"For Islam does not desire the freedom of worship for its followers only, rather it affirms this right for all the different religions and it tasks the Muslims to fight and defend this right for all people and it [even] allows them to fight under this flag, the flag which guarantees the freedom of worship for the adherents of all other religions and by this it confirms that it (Islaam) is a worldly organisation (providing) freedom - everyone is able to live in its shade, in safety, enjoying their religious freedom - having equality with the Muslims and having the protection of the Muslims.

Shaikh Rabee' said, commenting on this:

"In what Sayyid Qutb says is a softening/watering down of Islaam and making it resemble the methodologies of those without religion amongst the Democratics and others..." up until he said: "May Allaah destroy this impairing politics which waters down Islaam, seeking the pleasure of the Jews and Christians and flattering them and showing love/affection to them and seeking to attract them - while we do not see in their behaviour (that of the people delving into it - such as Qutb) with the Muslims except severity and takfeer of them. [Adwaa alaa Aqeedah Sayyid Qutb - Illuminations upon the Creed of Sayyid Qutb p.224]

Refuting Shayijee : Part 8 - Shayijee and the Mistakes of Muslim Callers

And this is by his saying and ascribing it to them: "Everyone who embarks upon making the call to Allaah but he has some mistakes, then it is not permissible to accept any of his goodness, nor his da'wah and nor his jihaad..."

And I shall soon quote the words of Shaikh Rabee in his refutation of al-Haddaad and after that it will become clear - are the words of ash-Shaayijee correct or not?

Al-Haddaad said: "As for the Khawaarij - may Allaah disfigure their affair - then be cautious of them and caution whoever you meet against them for by Allaah, they are the most of evil of creation as the Messenger (sallallaahu alayhi wasallam) has described them. And their jihaad or other than that (from their actions) - as well as those of the other People of Innovation - will not benefit them until they repent from their innovation and return to the Sunnah."

So Shaikh Rabee' said:

"We describe them with whatever the Messenger (sallallaahu alayhi wasallam) described them with and we remain cautious of them and we caution against them - in fact we caution against all the People of Innovation and to every caller to innovation. But from where did you get this generalisation that the People of Innovation do not benefit from their jihaad or their actions such as prayer, zakah, fasting, hajj, umrah, good conduct (birr), maintaining the ties of kinship, sacrificing wealth and oneself in jihaad - until they repent? And which of the Scholars of Islaam have understood this?

It is disbelief (kufr) which nullifies actions and obedience does not benefit alongside disbelief. As for innovation, then it is not like that for it is the innovation itself which is rejected and which is not accepted from him - but it does not nullify all of his actions so long as he remains a Muslim - not leaving the fold of Islaam or Eemaan.

Do you not know that you have attached yourself to the way of the Khawaarij with this ignorant viewpoint which clashes with the Book and the Sunnah and the methodology of the Salaf us-Saalih. It is by this exaggerated view that the Khawaarij became the most evil of creation and with this oppression and extremism in their view regarding sins did they become Khawaarij.
And the intelligent person will find the workings of this man really strange- that he is very severe against the Khawaarij and then you see him wallowing in their ways - may Allaah destroy ignorance and the desire." (Majaazifaat al-Haddaad - The Rashness of al-Haddaad p.104)

After this quotation I can't say any more than: "When you have no shame, then do as you wish"

Refuting ash-Shayijee : Part 9 - Shaikh al-Fawzaan Free's Himself from the Lie of Ash-Shayijee

Questioner: Someone wrote in a book of his the permissibility of entering into parliamentary elections, and he is ‘Abdur-Razzaaq ash-Shayijee. He ascribed to your respected self, that you allow entry into the parliamentary gatherings. So is this [ascription to you] correct?

Shaikh al-Fawzaan: This is falsehood (baatil) and lie against me and nor did I say it. And if he is truthful in what he says then let him bring the book in which I said this or, or the cassette in which I said this.

Comments: Recent times have seen the emergence of the "Ruwaibidah" who have begun to speak in the affairs of the Ummah without recourse to the clarifications of the Senior and Erudite Scholars of Knowledge. Amongst them, Abdur-Razzaaq ash-Shayijee, arch-fabricator and liar and inventor of the "New Salafiyyah" concept, who has made many great lies and fabrications against the People of Knowledge, let alone distorting the concepts of Sunnah and Salafiyyah in the name of Sunnah and Salafiyyah itself.

Ash-Shayijee authored a book in which he compiled statements –from the people of knowledge which amount to, in his view, the permissibility of entering into parliamentary elections. Unfortunately, he twisted and distorted to true intent of many them, and the prime example of that being his use of Imaam al-Albani’s verdict to the Algerian’s allowing them to partake in the elections (prior to the revolution), out of necessity. However, al-Albani’s well established view is that this type of activity is not permissible due to its innovated nature and secondly that it resembles the ways of the disbelievers. Refer to Madarik un-Nadhr Fis-Siyaasah (pp. 337-345) to see how the activists had made the same lie against Imaam al-Albani. The Qutubis of the West promoted this book and preached the contents of this book of ash-Shayijee since it was in conformity with their "new fiqh of priorities".

The important point to be understood in this brief discourse however, is that part and parcel of the Qutubi stratagem in strengthening their methodological principles is to take the verdicts of the scholars made in or for extraneous circumstances, and to then derive principles out of them to justify what otherwise cannot be justified from the texts of the Book and the Sunnah. The intent behind all of this being to support their other ideals, such as involving all and sundry with their brand of fiqh ul-waqi’ and involvement with democracy, and giving every ignorant upstart a say in the affairs of the Ummah, without knowledge and without guidance and without light.

Then, to confuse the affair, all of this is portrayed as "The Fiqh of Priorities" such that politics, democracy and establishing social justice and human rights are the ways and mechanisms that ought to be employed for rectification. For this reason, the activists described the methodology of the Prophets in calling to Allaah "an emptying of Tawheed" and one in which there is "deficiency" and we seek refuge from this misguidance.

And a fair portion of the political activists got poisoned with democracy, such as Abdur-Rahman Abdul-Khaliq and Abdur-Razzaaq ash-Shayijee himself. And whoever follows his regular column "Alaa Haamish al-Ahdaath" in the papers will come to realise that.

We conclude by advising ourselves and others with the following words of Imaam al-Albani

He was asked, "Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?

The Shaikh replied: "That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the "knowledge of tawhid", and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid.

As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.

For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah." (Al-Asaalah Magazine, Vol 22).

And to reinforce this meaning, dear Brother and Sister, we leave you with the words of Shaikh Salih al-Fawzaan.

He was asked: "Is [entry into] Paradise and Hellfire dependent upon the correctness of one’s Manhaj (methodology)?

His reply: "Yes. When a person’s manhaj is correct he will be in Paradise. So if he is upon the manhaj of the Messenger (sallallaahu alaihi wasallam) and the manhaj of the Salaf us-Saalih, he will become one of the inhabitants of Paradise by Allaah’s permission. And when he travels upon the manhaj of the misguided strayers, he is threatened with the Hellfire." (Al-Ajwibah al-Mufidah p.77).