Mankinds Greatest Need: Tawheed

Ibn Abil-’Izz (d.792H) - rahimahallaah – said, “Knowledge of Usoolud-Deen (the fundamentals of the Religion) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding), which is why Imaam Aboo Haneefah (d.150H) - rahmatullaahi ’alayhi - called that which he compiled concerning Usoolud-Deen: “al-Fiqhul-Akbar.” (the Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation.

However, it is impossible for the minds to come to know and understand all that in detail, so the Most Merciful , the Most Majestic - from His mercy, sent Messengers to teach that and call to it; and to give good news to those who accept their Call and to warn those who reject it. The key to their Call and the essence of their message was the servant’s drawing closer to Allaah - the Most Perfect - through His Names, Attributes and Actions, since all that the Messengers were ordered with is built upon this. This then is followed by two great principles: Firstly: Knowing the path that leads to Him - and that is the Sharee’ah which is comprised of His orders and prohibitions. Secondly: That those following the path know what lies in store for them, which is endless bliss. So the people who know Allaah best are the ones who best follow the way to Him; and know best what lies at the end of the way.”[1]

Firmness Upon the Religion:

So, firmness upon the Religion of Allaah, excellence in this world and salvation in the Hereafter is built upon two great matters: “Firstly: Knowledge of Allaah and the beautiful Names and lofty Attributes that befit Him and His Actions - and this necessitates appreciation of His Majesty, honouring Him, fearing Him, being in awe of Him, loving Him, placing one’s hopes in Him, placing reliance upon Him, being pleased with His decree and having patience with what He sends down as regards hardships. Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him - whether beliefs saying, or outward or inward actions. So the one who has knowledge of this has to rush to fulfill that which Allaah loves and is pleased with, and to avoid that which He hates and which angers Him.”[2]

Sufyaan Ibn ’Uyaynah (d.197H) - rahimahullaah – said, “There are three types of Scholars: one who knows Allaah and knows Allaah’s commands; and one who knows Allaah, but does not know His commands; and one who knows Allaah’s commands, but does not know Allaah. And the most complete of them is the first - and that is the one who fears Allaah and knows His rulings.”[3]

The Essence of Islaam:

Explaining the essence of Islaam and its main pillar, the Prophet (sallallaahu ’alayhi wa sallam) said, “Islaam is built upon five: Testifying that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, establishing the Salaah, paying the Zakaah, making pilgrimage to the House and fasting in Ramadaan.” [4] In another narration, “Islaam is built upon five: To worship Allaah and to reject anything along with Him... ” [5] Also in another narration, “Islaam is built upon five: The Tawheed of Allaah... ” [6]

Thus, “Testifying that none has the right to be worshipped except Allaah,” has the same meaning as, “To worship Allaah and to reject anything along with Him,” which has the same meaning as: “The Tawheed of Allaah,” So, it will be clear to the honourable reader that Tawheed is the essence of Islaam, and it is the starting and ending point for all goodness and excellence.

Linguistically, Tawheed means, “To make something one, or to assert the oneness of something.” [7] However, what we are concerned with here is the Sharee’ah or technical meaning of Tawheed which is, “To single out Allaah alone for worship.” [8]

Al-Bayjooree - rahimahullaah – said, “It is to single-out al-Ma’bood (the One to be worshipped - i.e. Allaah) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhaat (Essence), Sifaat (Attributes) and Actions.” [9]

Shaykh al-Ghunaymaan - hafidhahullaah – said, “It is to single Him out with worship, with love, lowliness and submissiveness to Him, by complying with His commands and submitting to them.” [10]

The Division of Tawheed:

And Tawheed - with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa’ah - has three divisions.

’Allaamah as-Safaareenee (d.1112H) - rahimahullaah – said, “Know that Tawheed has three divisions:- Tawheedur-Ruboobiyyah (the Oneness of Allaah in His Lordship), Tawheedul-Uloohiyyah (to single-out Allaah alone for worship) and Tawheedul-Asmaa‘ was-Sifaat (the uniqueness of Allaah’s Names and Attributes).” [11]

“And Allaah has gathered these three divisions in His - the Most High – saying,

“Lord of the heavens and the earth and all that is between them, so worship Him alone and be constant and patient in the worship of Him. Do you know of any who is similar to Him?” [12]” [13]

“So Tawheedur-Ruboobiyyah implies: A firm and definite belief that Allaah alone is the Creator, the Master and Owner, and the Command is for none but Him.” [14]

“And Tawheedul- Uloohiyyah is to single-out Allaah alone for all worship and not to worship anything along with Him, whether it be an angel, a Messenger, a Prophet, a pious person, a tree, a stone, the sun, the moon, or other than these.” [15]

“And Tawheedul-Asmaa‘ was-Sifaat is the uniqueness of Allaah - the Most High - with regards to His Names and His Attributes, by affirming that which Allaah has affirmed for Himself - whether in His Book or by the tongue of His Messenger sallallaahu ’alayhi wa sallam - without tahreef (distorting the Names and Attributes), ta’teel (denial of the Names and Attributes), takyeef (saying how they are), or tamtheel (making any resemblance with the creation).” [16]

Tawheed in Knowledge and Action:

The above three divisions of Tawheed have been grouped - by some of the Scholars - into two types:- the first type deals with knowing Allaah through His Names, Attributes and Actions (i.e. Tawheedul-Asmaa‘ was-Sifaat and Tawheedur-Ruboobiyyah), and the second deals with actualising and manifesting this Tawheed through singling out Allaah alone for worship (i.e. Tawheedul-Uloohiyyah). The first type of Tawheed is connected with knowledge, whilst the second type is connected with action.

Ibn al-Qayyim (d.756H) - rahimahullaah – said, “As regards the Tawheed which the Messengers called to and which the Books were sent down with, then it is of two types:- Tawheedul-Ma’rifah wal-Ithbaat (the Tawheed of knowledge and affirmation) and Tawheed fit-Talab wal-Qasd (the Tawheed of actions and intentions).

So the first type affirms the reality of the Dhaat (essence) of the Lord - the Most High - along with His Names, His Attributes, His Actions, His speaking in His Books and His speaking to whomsoever He wishes from His servants. It also affirms the all-embracing nature of His Predestination and Pre-Decree and His wisdom. The Qur‘aan has completely clarified this type of Tawheed - as occurs at the start of Soorah Hadeed and Soorah Taa Haa, at the end of Sooratul-Hashr, at the beginning of Soorah Sajdah, at the beginning of Soorah Aali-’Imraan and all of Sooratul-Ikhlaas, and other than these.

The second type: Then it is what is contained in Sooratul-Kaafiroon and contained in His - the Most High’s - saying: “Say: O people of the Book! Come to a word that is just and fair between us and you, that we shall worship none but Allâh and that we shall associate no partner along with Him, and that we shall not take others as lords beside Allâh. Then if they turn away, say: Bear witness that we are Muslims.” [17]

It is also contained at the beginning of Soorah Tanzeel and at the beginning, middle and end of Sooratul-Mu’min, and at the beginning and end of Sooratul-A’raaf and the greater part of Sooratul-An’aam. Indeed, every Soorah in the Qur‘aan comprises these two types of Tawheed, witnessing to it and calling to it.

Since the Qur‘aan either gives [i] information about Allaah, His Names, His Attributes, His Actions and His Sayings - which is Tawheedul-Ma’rifah wal-Ithbaat (the Tawheed of knowledge and affirmation); or [ii] it is a call to worship Allaah alone without any partner, and a rejection of whatever is worshipped besides Him - and this is Tawheedul-Iraadee at-Talabee (the Tawheed of actions and intentions); or [iii] it is a command to obey Him and to comply with His orders and prohibitions - so this is from the rights of Tawheed and is a completion of it; or [iv] it gives information about the people of Tawheed and how they were treated in this world and how they will be honoured in the Hereafter - and this is the reward for Tawheed; or [v] it gives information about the people of Shirk (associating partners along with Allaah) and the punishment they receive in this world and the torment they shall receive in the Hereafter - so this is the reward for those who abandon Tawheed.”[18]

TAWHEED – ITS IMPORTANCE IN THE QUR‘AAN:

Ibn Abil-’Izz - rahimahullaah – said, “So the Qur‘aan - all of it - is about Tawheed, its rights and its rewards; and about Shirk, its people and their punishments. Thus, “All praise belongs to Allâh, Lord of the worlds.” [19] is Tawheed (of knowledge). “The Most Merciful, the Bestower of Mercy.” is Tawheed (of knowledge). “The Master of the Day of Judgement.” is also Tawheed (of knowledge). “You alone do we worship and You alone do we seek aid and assistance from.” is Tawheed (of action). “Guide us to the Straight Path.” concerns Tawheed and asking for guidance to the path of the people of Tawheed, (which is), “The Path of those whom You have favoured. Not of those who have earned Your anger, nor of those who have gone astray.” those who have separated themselves from Tawheed.” [20] So Allaah begins this Soorah by first informing us about Himself - the Most Perfect (i.e. Tawheed of knowledge). Then after having knowledge of Allaah - the Most High - Allaah orders us with the Tawheed of action, “You alone do we worship.”

Likewise just as, “the great Qur‘aan opens with Tawheed it also ends with it. So the Qur‘aan opens with Sooratul-Faatihah, “All praise belongs to Allâh, Lord of the worlds.” and the great Qur‘aan ends with the Soorah, “Say: I seek refuge with the Lord of mankind.” [21]” [22]

Likewise, the greatest aayah in the Qur‘aan is Aayatul-Kursee. [23] Since this great aayah informs us - from start to finish - purely about Allaah’s Names, His Attributes and His Actions. So this further emphasises the importance of the Tawheed of knowledge.

Similarly, Sooratul-Ikhlaas - from start to finish - is concerned with the Tawheed of knowledge, whilst Sooratul-Kaafiroon is connected with the Tawheed of action. Indeed, the Prophet (sallallaahu ’alayhi wa sallam) said about a man who was reciting al-Kaafiroon in the first rak’ah, “This is a servant who believes in his Lord.” Then the man recited al-Ikhlaas in the second, so he (sallallaahu ’alayhi wa sallam) said, “This is a servant who knows his Lord.” [25] The Prophet sallallâhu ’alayhi wa sallam said, “Say: He is Allaah, the One.” is equivalent to one third of the Qur‘aan. And “Say: O disbelievers...” is equivalent to a quarter of the Qur‘aan. [26]

What further demonstrates the importance of this Tawheed is the fact that the Prophet (sallallaahu ’alayhi wa sallam), “would begin his day with Tawheed (of knowledge and action), since he recited both Sooratul-Kaafiroon and Sooratul-Ikhlaas in the two rak’aat before Fajr (dawn prayer). [27] And he would end the night by reciting both of these Soorahs in his witr prayer. [28]” [29]

“Indeed, all of the Qur‘aan is about Tawheed.” [30] And Allaah - the Mighty and Majestic – says, “A book We have sent down, full of blessings, that men may ponder over its messages; and those who possess understanding may take them to heart.” [31]

TAWHEED – IT’S IMPORTANCE FROM THE SUNNAH:

And what proves the importance of Tawheed from the Sunnah is that the Chosen one - ’alayhis-salaatu was salaam - remained in Makkah thirteen years amongst the disbelievers, calling them to it, and saying to them,

“Say: None has the right to be worshipped except Allâh and thus be successful...” [32]

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “I have been sent close to the Hour, with the sword, so that none has the right to be worshipped except Allaah alone, without any partner. My sustenance is beneath the shade of my spear. And humiliation and ignominy is for whosoever opposes my command. And whosoever resembles a people is from them.” [33]” [34]

Similarly he would send his Companions to various communities ordering them with this Tawheed first - as was the case when he sent Mu’aadh Ibn Jabal to Yemen, saying, “Indeed you are going to a people from the People of the Book, so let the Tawheed of Allaah be the very first thing you call them to...” [35]

And just as the Prophet (sallallaahu ’alayhi wa sallam) started his Prophethood and teaching with the matter of Tawheed, then likewise, “He (sallallaahu ’alayhi wa sallam) mentioned the matter of Tawheed during his final illness from which he (’alayhis-salaatu was salaam died, when he said, “The curse of Allaah be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship.” [36]” [37]

CLEARING A MISCONCEPTION:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) said, “The Tawheed with which the Messengers came with comprises of affirming that Divinity and worship belong to Allaah alone, such that a person witnesses that none has the right to be worshipped except Allaah, and that none is worshipped except Him, nor depended upon other than Him, nor are alliances or enemies made except for Him, nor is an action done except for Him. This affirmation also covers those Names and Attributes which Allaah affirms for Himself, as Allaah - the Most High – says,

“And the Allaah to be worshipped is only one Allaah. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy.” [38]

And Allaah - the Most High – says, “Do not take two objects of worship. Indeed, Allâh is the only Deity to be worshipped, so fear Him.” [39].

And He - the Most High – says,

“Whosoever calls upon (i.e. supplicates or prays to) other than Allaah, for which he has no proof, then his reckoning is only with his Lord. Indeed, the disbelievers will not be successful.” [40]

Allaah - the Most High - also says,

“And ask those of our Messengers whom we sent before you, ‘Did We ever appoint objects of worship besides the Most Merciful?’ ” [41]

And Allaah informed us about every Prophet from amongst the Prophets that they called the people to the worship of Allaah alone, having no partner, as He said,

“Indeed there is an excellent example for you in Ibraaheem and those with him, when they said to their people, ‘Indeed we are free from you and whatever you worship besides Allaah. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in Allaah alone.’” [42]

And Allaah said about the mushriks (pagan idolaters), “When it is said to them, ‘None has the right to be worshipped except Allaah’, they become arrogant. And they say: ‘Are we to abandon those deities that we worship because of a mad poet?’” [43] And this occurs a lot in the Qur‘aan.

And what is meant by Tawheed is not merely Tawheedur-Ruboobiyyah - the belief that Allaah alone is the Creator - which is what some of the people of Kalaam (speculative theology) and the Soofees think! So they think that if they affirm this type of Tawheed, along with its proofs, then they have affirmed the utmost limits of Tawheed and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawheed! However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything - then still such a person would not be a muwahhid (a person of Tawheed) until along with this, he witnesses that the only Ilaah (i.e. object of worship) is Allaah - (i.e. none has the right to he worshipped except Allaah alone) - affirming that Allaah alone is the Ilaah deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilaah (object of worship) is He who is deified and worshipped and who deserves worship and it is not that Ilaah merely with the meaning, “The One who has the power to create and originate.” [44]

So if an explainer (of the Qur‘aan) explains Ilaah to mean, “The One who has the power to create and originate” and believes that this is the most particular description of Ilaah and affirms this to be the limits of Tawheed - as is done by the people of Kalaam, and it is what they say from Abul-Hasan al-Ash’aree [45] and his followers - then they do not know the true reality of the Tawheed with which Allaah sent His Messengers, since the Arab mushriks used to agree that Allaah alone is the Creator of everything. Yet despite this, they were still mushriks, as Allaah - the Most High – says,

“Most people do not believe in Allaah except that they commit shirk (i.e. associate others with Him in belief and worship).” [46]

A group from amongst the Salaf (the first three generations of Muslims) said,

“If you ask them who created the Heavens and the earth, they will say, ‘Allaah’ - yet along with this, they worshipped others besides Him.” [47]

Allaah - the Most High – said,

“Say: ‘Whose is the earth and all that is in it, if you do indeed know?’ They will say, ‘It belongs to Allaah.’ Say, ‘Will you not then remember?’ Say, ‘Who is the Lord of the heavens and the Lord of the great Throne?’ They will say, ‘Allaah.’ Say, ‘Will you not then fear Him?’” [48] So not everyone who affirms that Allaah is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade.” [49]

CONCLUSION:

Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “So it is upon you to fear Allaah - the Mighty and Majestic - and not to fear anyone else except Him. Turn to Allaah - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Allaah. And Tawheed - all is contained in Tawheed.” [50]

Footnotes:

[1] Sharhul-’Aqeedatit-Tahaawiyyah (p. 69)

[2] Fadl ’Ilmus-Salaf (p. 47) of al-Haafidh Ibn Rajab (d.795H)

[3] Related by ad-Daarimee (1/102) and Aboo Nu’aym in al-Hilyah (7/280), with a Saheeh isnaad.

[4] Related by al-Bukhaaree (1/49) and Muslim (no. 16) from ’Abdullaah ibn ’Umar - radiyallaahu ’anhu.

[5] Related by Muslim (no.20)

[6] Related by Muslim (no.19)

[7] Lisaanul-’Arab (3/450) of Ibn Mandhoor and also al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee

[8] ad-Durarus-Sunniyyah (1/48) of Shaykh ’Abdur-Rahmaan Ibn Hasan

[9] Jawharut-Tawheed (p. 10)

[10] Sharh Kitaabut-Tawheed min Saheehil-Bukhaaree (1/38)

[11] Lawaami’ul-Anwaarul-Bahiyyah (1/128) of as-Safaareenee. For the division of Tawheed into three types, refer to: al-Ibaanah ’an Sharee’atil-Firqatin-Naajiyah (p. 693-694) of Ibn Battah (d.387H); Kitaabut-Tawheed of Ibn Mandah (d.395H) and al-Hujjah fî Bayaanil-Mahajjah (1/85, 1/111-113) of Abul-Qaasim al-Asbahaanee (d.535H)

[12] Soorah Maryam [19:65]

[13] Taqreebut-Tadmuriyyah (p. 110) of Shaykh Ibn al-’Uthaymeen

[14] Taqreebut-Tadmuriyyah (p. 110-111)

[15] Taqreebut-Tadmuriyyah (p. 112-113)

[16] Taqreebut-Tadmuriyyah (p. 116-117)

[17] Soorah aali-’Imraan [3:64]

[18] Madaarijus-Saalikeen (3/449-450) of Ibn al-Qayyim

[19] Sooratul-Faatihah [1:1] - and what follows is a completion of this Soorah

[20] Sharhul-’Aqeedatul-Tahaawiyyah (p. 89-90) of Ibn Abil-’Izz

[21] Sooratun-Naas [114:1]

[22] Hukmul-Intimaa‘ (p. 58) of Shaykh Bakr Aboo Zayd - slightly adapted

[23] Related by Muslim (no. 1768) from ’Ubayy Ibn Ka’b - radiyallaahu ’anhu.

[24] Refer to Majmoo’ul-Fataawaa (1/54) of Ibn Taymiyyah

[25] Hasan: Related by at-Tahawee and Ibn Hibbaan. Al-Haafidh Ibn Hajar authenticated it in Ahadeethul-’Aaliyaat (no. 16).

[26] Saheeh: Related by at-Tabaraanee in al-Mu’jamul-Kabîr (3/203/2) from Ibn ’Umar - radiyallaahu ’anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 4405).

[27] Related by Muslim (no.726)

[28] Saheeh: Related by an-Nisaa‘ee and al-Haakim, who declared it saheeh.

[29] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 30) of Ahmad Ibn Ibraaheem al-Hareeqee.

[30] Madaarijus-Saalikeen (3/450)

[31] Soorah Saad [38:29]

[32] Related by Ahmad (4/63)

[33] Saheeh: Related by Ahmad (no. 5114) and Ibn ’Asaakir (19/96/1), from Ibn ’Umar - radiyallaahu ’anhu. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/42), and al-Haafidh Ibn Hajr in in Fathul-Baaree (10/222).

[34] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 29)

[35] Related by al-Bukhaaree (1/13) and Muslim (1/272), from Ibn ’Abbaas - radiyallaahu ’anhu.

[36] Related by al-Bukhaaree (1/532) and Muslim (5/16)

[37] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 29)

[38] Soorah aali-’Imraan [3:163]

[39] Sooratun-Nahl [16:51]

[40] Sooratul-Mu‘minoon [23:117]

[41] Sooratuz-Zukhruf [43:45]

[42] Sooratul-Mumtahinah [60:4]

[43] Sooratus-Saaffaat [37:35-36]

[44] This is the saying of the people of Kalaam, such as Aboo Mansoor al-Maatureedee in at-Tawheed (pp. 20-21), and for a similar misconception refer to Fee Dhilaalil-Qur’aan (5/2707) of Sayyid Qutb. Compare this meaning of Ilaah with the correct explanations of great mufassirs - such as Imaam Ibn Jareer at-Tabaree in his Tafseer (20/102) and Ibn Katheer in his Tafseer (3/398) - which is: the one who is who is worshipped and who alone deserves to be worshipped.

[45] He is Abul-Hasan ’Alee Ibn Ismaa’eel al-Asharee (d.324H) - to whom the Ash’ariyyah ’aqeedah is incorrectly ascribed, since he abandoned this ’aqeedah - and that of the Mu’tazilah previously - for the ’aqeedah of the Salaf - as is mentioned by Ibn Katheer in Tabaqaatush-Shaafi’iyyah and shown by his last book: al-Ibaanah ’an Usoolid-Diyaanah.

[46] Soorah Yoosuf [12:106]

[47] This is the saying of lbn ’Abbaas and others - as occurs in Jaami’ul-Bayaan ’an Ta’weelul-Qur‘aan (13/50-51) of at-Tabaree.

[48] Sooratul-Muminoon [23:84-87]

[49] Majmoo’ul-Fataawaa (3/97-105) of Ibn Taymiyyah

[50] Futoohul-Ghayb (p. 176)

http://www.troid.org/aqeedah/introductory-materials/mankind-s-greatest-need-tawheed.html

Tawheed al-Hakamiyyah pt.2

Here is an excerpt from the book "The Methodology of the Prophets In Calling to Allaah, That is the Way of Wisdom & Intelligence." by Shaykh Rabee Ibn Hadee al-Madkhalee (hafidhahullaah) which bears great relevance to this topic. I will give a link to the entire book at the end of the excerpt which I highly recommed that it be read.

The Shaykh (hafidhahullaah) states:

"Then a further point of criticism of that orientation [dawatus-siyaasiyyah] in general is that they lay down a principle which is that, "Islaam is a whole and cannot be divided up." And it is a great principle, if only it were followed by the methodology of as-Salafus-Saalih without committing excesses. But unfortunately you find that they seriously contradict it because their strong attachement to the establishment of the Islaamic State (and they call it. The Call to the Sovereign Authority of Allaah (al-Haakimiyyah)) has preoccupied them from giving importance to the foundation of Islaam,which is Tawheed with all its categories. And to this time they have not realised, due to that preoccupation, that the necessity of giving full importance to the call to Tawheed is just as pressing and urgent as it was in the time of the Messengers, including Muhammad (sallallaahu alayhi wa sallam), if not more so. So can any intelligent and just person deny this?! Then can any alert and attentive Muslim say or believe that the Muslims today are like the Muslims in the time of the preferred and best generation, not taking their beliefs and their acts of worship except from the Book and the Sunnah. Indeed the call to the sovereign authority (al-Haakimiyyah) of Allaah and its application is an important matter, and something important for every Muslim who understands Islaam (if its conditions are kept in mind), and everything which Allaah's Messenger (sallallaahu alayhi wa sallam) came with is important and serious.

But we need to ask the question, "Does the call to Allaah's sovereign authority (al-Haakimiyyah) necessitate neglect of or falling short with regard to the most fundamental principle of Islaam? The answer is, "No!" The fact of Allaah's sovereign authority (al-Haakimiyyah) must be applied beginning with the greatest of the affairs of Islaam, which is correct Belief ('aqeedah) with regard to Allaah, and His Majestic Names and Perfect Attributes, with which Allaah has described Himself and made Himself known to us in His tremendous Book, and as was taught to us by our noble Prophet (sallallaahu alayhi wa sallam), so that our hearts may thereby be filled with light, eemaan, certain-Faith, awe and reverence.

Can it be permissible with regard to Allaah's sovereign authority (al-Haakimiyyah) and His religion that you deny or reject His Majestic Names and His Perfect Attributes or their meanings, when they are the highest, most exalted and greatest of what is comprised in the Book of Allaah and the Sunnah of His Prophet?!!

Why do we not earnestly demand from the scholars of the Muslims that they apply the judgement of the Book of Allaah and the Sunnah of His Prophet (sallallaahu alayhi wa sallam) in this extremely serious matter?!!

Can it be permissible with regard to Allaah's sovereing authority (al-Haakimiyyah) and His Sharee'ah, and the way He has laid down for the affairs, that many of the Muslims contradict the methodology of the Prophets with regard to Tawheed of worship, and making worship purely for Allaah alone, and instead take rivals besides Allaah to whom they make supplication and call for their needs, calling out to them in times of distress? Then they sink so deeply into this that they even make them partners with regard to Allaah's Lordship (Ruboobiyyah), so they come to believe that they know the Hidden and the Unseen (al-Ghayb) and have control over creation?!!

Is this not a flagrant assault upon the greatest of Allaah's right?! Is this not the worst and severest of all transgressions and oppression? So where then are the callers to Allaah's sovereign authority (al-Haakimiyyah) and what has happened to justice?!!

Can it be permissible in the Judgement of Allaah and His revealed Law that we close our eyes to the Sufis whilst they play with the beliefs and minds of the Muslims, and so corrupt and destroy them with the belief that Allaah is incarnate and to be found within His creation (Hulool), and that everything in existence is in reality Allaah (Wahdatul-Wujood) and that all religions are in reality the truth... and the rest of the misguided deviance of Sufism?!!

Can it be permissible with regard to the sovereign authority of Allaah and His religion that thousands of tombs are constructed in most of the lands of Islaam, for people to perform tawaaf around and devote themselves to, and travel to, and to consecrate huge amounts of money to, and to organise festivals for them, and for the Muslims to do such things around them and within them are a shocking disgrace and affront to Islaam, which only cause the Muslims and Islaam to be mocked and lauged at by their enemies, from the idolaters, the Jews, the Christians and the Communists?

Can it be permissible with regard to the sovereign authority of Allaah that sunnahs be killed off and replaced by innovations, deviations and superstitious customs? Indeed these deviations and acts of shirk and innovations have wiped away the traces of Tawheed and the traces of Islaam in general.

So I hope that the intellectuals from this orientation will try, after bearing in mind that Allaah observes them, with regard to themselves and the sunnah, to give the due importance to the methodology of the Prophets, and to give each aspect of Islaam the importance it deserves, and that they keep in their minds the saying of Allaah's Messenger (sallallaahu alayhi wa sallam), "That Allaah should guide through you a single man is better for you than red camels."

It also used to be said to me, "These matters (the innovations and the acts of shirk) are things which have come to an end and been buried." But we see that they are still alive and still remain as secure as ever, and there are schools and governments which support them and protect them. They also have their own 'priests,' and 'rabbis' and custodians. So why is it that we do not explain to the Muslims that these actions of jaahiliyyah contradict the sovereign authority of Allaah?! And we do we not call those guility of such actions to submit to the Judgement of Allaah, and to submit to the sovereign authority of Allaah in all these spheres?!

So if our brothers who give such importance to the sovereign authority of Allaah realise and are certain that those who do these actions and hold such beliefs are contradicting the sovereign authority of Allaah and are not submitting to it in these things, then let them set to work earnestly and apply their full efforts to this area, and let them lay down plans of action, found schools, write books, and let the supports of the minbars quake with forceful speeches and correct guidance for correction of this. And I believe that if Ibraaheem, Nooh, Moosaa, Muhammad and all their brothers from the Prophets and Messenger, salawaatullaahi wa salaamuhu alayhim, were to come, along with all of the Companions, that they would not follow except their methodology which is reported from them in the Qur'aan, and they would obliterate the presence of these elevated tombs and every manifestation of shirk and misguidance. Muhammad (sallallaahu alayhi wa sallam) would order the companions of theological thetoric (ilmul-kalaam) and the Philosophers and all the sects who have deviated from the Qur'aan and the Sunnah to return to the Qur'aan and the Sunnah and, "By Allaah, if Moosaa were to come it would not be correct except for him to follow me."

Do you think that these are unimportant and insignificant matters?

"And you think that it is harmless matter but it is something very serious with Allaah." (24:15)

But the matter is not as they suppose or as they are told, indeed the corruption cause by the evil scholars, the preists and the rabbis, and the leaders of innovation is worse and more dangerous than the corruption caused by the rulers and others, since the people are deceieved and taken in by them, so that they love them and trust their words and the way which they are upon. So they follow them and because of them stray from the way laid down by Allaah.

Look at the Qur'aan which guides to what is right and proper and cures diseases with full knowledge, since it is Revelation sent down by the One who is All-Knowing, All-Wise, Worthy of All-Praise. The Prophet (sallallaahu alayhi wa sallam) lived in the same time as the Jews who had no state and were covered with humiliation and misery. So how many are the Aayaat that were sent down concerning them, and how many are the places where they are censured, and where their evil deeds, corrupt actons, and filthy beliefs are exposed. Allaah the Most High, says:

"Say: "O people of the Scripture (Jews and Christians)! Do you criticize us for no other reason than that we believe in Allaah, and in (the revelation) which has been sent down to us and in that which has been sent down before (us), and that most of you are Fasiqun [rebellious and disobedient (to Allaah)]?" Say (O Muhammad to the people of the Scripture): "Shall I inform you of something worse than that, regarding the recompense from Allaah: those (Jews) who incurred the Curse of Allah and His Wrath, those of whom (some) He transformed into monkeys and swines, those who worshipped Taghut (false deities); such are worse in rank (on the Day of Resurrection in the Hell­fire), and far more astray from the Right Path (in the life of this world)." When they come to you, they say: "We believe." But in fact they enter with (an intention of) disbelief and they go out with the same. And Allaah knows all what they were hiding. And you see many of them (Jews) hurrying for sin and transgression, and eating illegal things [as bribes and Riba (usury), etc.]. Evil indeed is that which they have been doing. Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing. The Jews say: "Allaah's Hand is tied up (i.e. He does not give and spend of His Bounty)." Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. Verily, the Revelation that has come to you from Allaah increases in most of them their obstinate rebellion and disbelief. We have put enmity and hatred amongst them till the Day of Resurrection. Every time they kindled the fire of war, Allaah extinguished it; and they (ever) strive to make mischief on earth. And Allaah does not like the Mufsidun (mischief­makers)." (5:59-64)

He says concerning them:

"So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them, and overlook (their misdeeds). Verily, Allah loves Al-­Muhsinun" (5:13)

And the Messenger (sallallaahu alayhi wa sallam) lived in the time of the Christians who had empires and kings. The Roman Empire covered Europe, Greater Syria and Egypt. The Abyssinian Empire covered Abysinia and Africa. So did the Qur'aan confront their rulers and kings, or did it confront the Christians themselves and their deviations, and at the head of them their monks and priests?!

Come let us look to the Qur'aan to see who was more deserving of being confronted, and who actually was confronted. Allaah, the Most High, says:

"And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection (when they discarded Allaah's Book, disobeyed Allaah's Messengers and His Orders and transgressed beyond bounds in Allaah's disobedience), and Allah will inform them of what they used to do." (5:14)

He said concerning the Jews and Christians:

"And (both) the Jews and the Christians say: "We are the children of Allaah and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings, of those He has created, He forgives whom He wills and He punishes whom He wills. And to Allaah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return (of all)." (5:18)

Allaah, the Most High, said:

"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)) to worship none but One Ilah (God - Allaah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)." (9:31)

'Adiyy ibn Haatim entered upon Allaah's Messenger (sallallaahu alayhi wa sallam) when he was reciting this Aayah, so he said, "By Allaah, O Messenger of Allaah, we do not worship them (i.e. the priests and rabbis)'. So he said to him, "Do they not declare forbidden things to be lawful, and so you declare them to be lawful, and they declare lawful things to be forbidden, and so you declare them to be forbidden?" He said, "Yes." He said, "That is worship of them."

He said with regard to the Jews and Christians:

"O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah's Religion of Islamic Monotheism). And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which has not been paid], and spend it not in the Way of Allaah, -announce unto them a painful torment." (9:34)

Allaah's Messenger (sallallaahu alayhi wa sallam) died whilst cursing the Jews and the Christians for their deviance in belief, so he said, "Allaah's curse is upon the Jews and the Christians, they took the graves of their Prophets as places of Prayer."

The Aayaat and ahaadeeth rebuking them for their deviations in beliefs and manners are many, and there is not a single Aayah mentioning a rebuke of the Christians kings and rulers present in the time of the Prophet, despite their evil and corruption.

So why does the Islaamic da'wah have this orientation?

It is because this is the true and correct methodology of da'wah, and because the deviant leadership in religious matters is far more dangerous than corrupt leadership in political affairs, since religious leaders earn the trust and love of the people and their friendship. The people submit to them out of choice and lovingly. So if this religious leadership is misguided and deviant, then the people will deviate away from the methodology and way laid down by Allaah. They will lead them to Allaah's Anger and to the Fire, and even the rulers themselves submit to these religious leaders and heads. So the Jew submits to religious leadership, the Christian does the same, and amongst those who claim attachment to Islaam, the Shee'ee, the Mu'tazilee, the Ash'aree, the Khaarijee, the Soofee and so on, are likewise.

So the deviant leaders and heads of religion are the ones who have corrupted the beliefs of this ummah, and their manners, their worship and their civilisation. They have ripped all this to shreds. So why do we flatter them and treat them and their danger lightly, when they are source of every affliction?!! So over there we see the Shee'ah and the Raafidees and their various sects, and the evil heretics and apostates who are hidden amongst them. And over there are the leaders of Sufism and the heads of their many orders (tareeqahs) and their misguided beliefs, Unity of everything, the Creator and the created being one, the equality of all religions, that Allaah is incarnate within the creation, their acts of shirk and their innovations, and their deviations which do not stop at any limit. And over there are the heads of the Khawaarij, and the Mu'tazilah, the Murjiah and the Jabariyyah. All of these leaderships have crowned the ummah with trials and misfortunes whose extent is known only to Allaah. Then most of the Muslims are only puppets moved by these ideas just like the froth carried along by the torrent. So whoever sincerely and earnestly wishes to rectify the situation of the Muslims, then let him follow the way of the Prophets and their methodology, and at the head of them the final Prophet, and we have repeatedly made it clear.

"Say (O Muhammad): "This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e to the Oneness of Allaah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)." (12:108)

I believe that those who lead the youth and the callers to deviate from the methodology do not know the methodology and the call of the Prophets which is the best that can be said in their regard, whether the political calls, the Soofee calls or whatever else, since Allaah's Messeneger (sallallaahu alayhi wa sallam) left us upon clear white guidance from which no one strays except that he is destroyed. And whoeve gives the impression to the people that the source of corruption is the rulers, then he is contradicting what is affirmed by the Nobel Qur'aan, the Prophetic Sunnah, human and Islaamic history, and he is seeking to better the methodology of the Prophets, particularly when the callers restict all their efforts and apply them solely to the political field. Rather the fundamental and primary source of corruption and danger are for those affirmed by Allaah upon the tongues of all His Messengers, and He laid down a methodology for them to block and rectify them. Then all other causes of corruption follow on from them. So let the caller to Allaah understand that, and let them cling to the Rope of Allaah, and let them adhere to the way of the Prophets, 'alayhimus-salaatu was-salaam.

So these were some examples from the thoughts of Maududi [Shaykh Rabee before all this mentions many obeservations against al-Maududi and his thought that has affected many], and the thought of this orientation which is followed by many people in the east and the west and has become, in their minds, the essence of Islaam, and their final goal for which they struggle and sacrifice. Then this view produced from the thinking of Maududi and others like him was given added support by some Islaamic authors such as Abdul-Qaadir Awdah who said,

"The rulings of Islaam were prescribed for this worldly life and for the Religion, and the rulings which Islaam came with are of two types:

"(1) Rulings meant for the establishment of the religions, and this covers the rulings of matters of beliefs (aqeedah) and worship.

"(2) Rulings meant for ogranisation of the State and the organised body of Believers, and establishment of relations between individuals and or organised groups. This covers the rulings and mutual dealings, punishments, and personal, constitutional and state affairs... So Islaam combines the religion and the worldly affairs, and the mosque and the state. So it is a religion and a State, worship and leadership, and just as the religion is a part of Islaam, then the government is its second part, indeed the more important part of it."!

So he believes that Islaam has two parts: religion (worship) being one part, and the State (leadership) being the other part. Then he declares the more important part to be the second (government), and this is a slight to the importance of the religion, of belief (aqeedah) and worship ('ibaadah)...!

Then the intellectual Muslims in general, and some of the leaders of this orientation have realised that this orientation has led the youth into going beyond bounds in the importance they give to politics to the extent that it damages 'aqeedah (belief) and the Call to Allaah and harms the youth themselves. They therefore put forward advice for them, and from these writers are:

1 - Sayyid Qutb, raheemahullaah, who said, "After long research and study of the movement of the Ikhwaanul-Muslimoon, and by comparing it with the first Islaamic movement in Islaam, it becomes clear to my mind that the movement today faces a situation similar to that which human societies were upon when Islaam first came, with regard to ignorance of the reality of the Islaamic 'aqeedah, and their being far from the straight way and Islaamic manners. It is not just a case of being far from the Islaamic system and the Islaamic Sharee'ah. Then at the same time we find strong colonialist armies of the Zionists and the Christians who wage war upon every attempt at Islaamic da'wah and they work to demolish it using localised organisations and systems to establish and realise their plots and enfornce their instructions for the attainment of this goal. Therefore whilst Islaamic movements occupy themselves much of the time with localised and limited poltical movements, such as fighting a treat or agreement, or fighting against a party, or an opposition coalition in elections, and likewise preoccupy themselves with demanding from the governments that they follow and apply the Islaamic system and Sharee'ah, then at the same time the societies themselves as a whole have become far removed from understanding the Islaamic 'aqeedah and from concern and respect for it, and from Islaamic manners, therefore the Islaamic movements must begin with the fundamental matter, and that is to revive the meaning of the Islaamic 'aqeedah in the hearts and minds, and to educate and cultivate those who accept this call and the correct understanding with correct Islaamic education and cultivation (tarbiyah), and not to waste time in current political events, and not attempting to bring about the obligatory Islaamic system by seizing power before the Islaamic basis is found in the societies, then they will themselves seek the Islaamic order because they comprehend its reality and wish to judge by it... So attainment of the system of Islaam and rule by Allaah's Sharee'ah is not a goal that can be attained in the short term, since it cannot be achieved until the societies themselves, or a good proportion of them, carrying weight and importance in the life of the common people, are conveyed to a correct understanding of the Islaamic 'aqeedah. Then to the Islaamic system and correct Islaamic cultivation upon the manners of Islaam. No matter how long and how many slow stages it takes." "This situation makes it a duty upon me that I begin with each youth and proceed slowly and carefully with the necessity of understanding the Islaamic 'aqeedah correctly for before discussing the details of the Islaamic system and laws, and the necessity of avoidance of exerting efforts in present day domestic political movements in the Islaam lands, in order to bring about correct Islaamic cultivation (tarbiyyah) with the largest number of people possible. Then after this the following steps come naturally, following on from acceptance of and cultivation upon the principle in the society itself. This is because human societies today, including societies in the Islaamic lands, have come to closely resemble or be just like the societies of the days of ignorance (Jaahiliyyah) on the day when Islaam first came. So it began with them from 'aqeedah and manners, not with Islaamic laws and system. So today it is binding that the movement and the da'wah begins from the same point which Islaam first began with, and that it proceeds with similar steps whilst observing changed circumstances."

So these words from Sayyid and others is something good and correct which is a withdrawal from preoccupation with politics. However, unfortunately, Sayyid and others did not withdraw from mistakes in 'aqeedah and thinking which are still read and studied... so this has made it necessary that we should warn against Sayyid's mistakes in thinking and 'aqeedah in a special treatise, may Allaah facilitate its printing.

2- 'Umar at-Tilmisaanee, raheemahullaah, having been dismayed by the total preoccupation of the youth with the political side and lack of attention and importance for the other aspects of Islaam said, "However, unfortunately, whilst I am writing this at the beginning of the eighties, the work fo the youth in the field of Islaam is restricted to the poltical aspect which takes up the greatest share of their effors, and has caused them great strain and has caused them to lose a great deal. It is as if nothing is counted as being from the Call of Allaah except the potlical aspect!..." Then he said, indicating the reasons which led them to preoccupation with politics, "And there is no doubt that continual poltical events and the means through which successive governments sought to solve them, imposed themselves upon Egypt to the extent that they forced the Muslim youth to give their view about them and to suggest the solution. And whoever prevents the University students from thinking and giving their view about what affects their country internally and externally, then he is preventing them from a natural right of theirs..." Then he said, "However, at the same time, I criticise the Univeristy students for the fact that they almost eniterly restrict their efforts and attention to the political side, and to using means which are not to be approved of. They do not establish a conference in the University or in al-Azhar or in any other place except for the political goals. Then would that they were objective in these conferences. This is something which they must understand and keep to..."

So at-Tilmisaanee was correct in his criticism of this going overboard with regard to the political aspect, but he fell short in appraise of its causes. Indeed, there is no doubt that what he mentioned is from the causes, but there are more important reasons producing a stronger effect upon the minds and emotions of youth. These are the political thoughts which they grow up on, like the thoughts of al-Maududi which we have discussed in what has preceded in this treatise, and that was only a small part of a great deal from his writings and the writings of others from the leaders of this orientation.

So if it is the cause that even some of the leaders of this orientation have realised the craving of the youth for politics and their excessiveness in it to the point that, "They almost entirely restrict their efforts and attention to the political side, and to using means which are not to be approved of," as at-Tilmisaanee said, then why do they no re-examine, out of mercy upon this youth, their training (tarbiyyah) systems and those dangerous political thoughts which must be studied carefully in the light of the Book and the Sunnah, and whatever agrees with the Book and the Sunnah is to be confirmed, and whatever does not agree with them is to be abandoned?

It is essential that the Ummah is cultivated upon the correct 'aqeedah, and this must be the foundation and starting point. And we ask Allaah that He grants the Islaamic ummah and its callers that they accept and adhere to the methodology of the Prophets, wherein lies their well-being, success and ascendancy.

In conclusion I say: Indeed I believe in the sovereign authority (Haakimiyyah) of Allaah and that judgement is for Allaah alone, and I believe in the comprehensiveness of this sovereign authority, and that all individuals, groups, rulers and callers must submit to ti. And that whoever does not judge by what Allaah sent down in his call, and his 'aqeedah, and his state, then they are transgressors, the ones guilty of infidelity, and the wicked, as Allaah said and as understood by the Pious Predecessors (as-Salafus-Saalih), not as understood by those who go beyond bounds or those who fall short of what is correct. I reproach those who restrict it to one particular aspect or oppose the wise and clear methodology of the Prophets and begin with matters of detail before the fundamental principles, and with the means to an end which they turn into goals themselves and cause delay of fall short with regard to the true goals which were followed by all of the Prophets.

I hold out my hands, humbly beseeching Allaah that He guide all of the Muslims, their common folk, their rulers and their callers, that they should judge by and apply the Book of Allaah and the Sunnah of His Messenger, in all of their affairs - affairs of 'aqeedah, manners and behaviour, economic affairs, social affairs and political affairs - and that He unites their ranks upon the Truth, and that He save them from all desires and sectarian beliefs and sicknesses of the souls which have split their ranks and shattered their unity.

Indeed my Lord hears and respons to the supplication, and may Allaah send His praises and blessings of peace upon our Prophet Muhammad and upon his family and true followers, and upon his companions."

And here is a link to the book which should be read in its entirety to have a clearer understanding of the Manhaj of the Prophets and Messenger (alayhimus-salaatu was-salaam) in Calling to Allaah and outlining the deviation from this Manhaj found in many groups and parties today. http://www.troid.org/dawah/methodology-of-da-wah/the-methodology-of-the-prophets-in-calling-to-allaah.html

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).