Salafy Ink Publications

A Staggering Negation On What Abu Iyaad Presents Of False Allegation

Date
March 25th, 2018
Author
Student Post
Source
Written by Najeeb ibn Yusuf Al Anjelesi. 3/25/18
Translator
Najeeb Al Anjelesi

Allah says:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

And do not pursue that which therein you have no knowledge. Undoubtedly the hearing, the sight, and the heart, he (the possessor of these things) concerning all of those, will be questioned. [Al-Israa: 36]

Ibn Kahtir said in explanation of this verse:

Ali ibn Abi Talha said, narrating from Ibn Abbas, “Do not say.”

Al Awfi said - interpreting the statement of Allah as - “Do not accuse anyone with that which therein you have no knowledge.”

Muhammad ibn Al Hanafiyyah said, “It, the verse, means false testimony.”

Qataadah said, “Do not say ‘I saw’ yet you did not see, or ‘I heard’ yet you did not hear, or ‘I know’ yet you do not know, for indeed Allah will question you about all of that.”

The implied meaning of what they have mentioned is that Allah has prohibited speech not aided by knowledge, on the contrary it’s aided by assumption that is, in reality, conjecture and (whimsical) speculation. [تفسير القرآن العظيم]

Shaykh Bin Baaz said:

The obligation upon him is to not say “I heard this” unless it is backed by sure knowledge. Do not say “I saw this” unless backed by sure knowledge. Do not believe a thing by way of the heart unless backed by sure knowledge. This is incumbent as he will be questioned. Thus, the obligation upon him is that he verify and be heedful so that he does not speak except upon knowledge, he does not do (an action) except upon knowledge, and he does not believe except upon knowledge.1

Shaykh Saalih Alish-Shaykh said:

When tribulations become manifest and the circumstances change, do not pass judgment on anything pertaining to neither the tribulations nor the changed circumstance except after proper (and or accurate) perception as it relates to it, keeping in consideration the principle الحكم على الشيء فرعٌ عن تصوره “The Ruling On A Thing Emanates From Its Perception (i.e. how it is understood).” All of the intellectuals, before and after Islam, took heed of this principle. Its evidence is in the book of Allah, as He says: "So do not pursue that which therein you have no knowledge." Meaning; the affair in which you have no knowledge thereof, you do not accurately perceive it, nor are you upon clarity with regards to it, then beware of speaking about it… [الضوابط الشرعية لموقف المسلم من الفتن]


Recently our brother Abu Iyaad wrote a 28-page article entitled, A Refutation Of The Doubts And Diversions Of The Musa’fiqah In Denying The Role Of Wisdom, Justice, And Foresight In Criticism And Refutation in which therein he highlighted some of the principles pertaining to criticism and praise found within the methodology of the salaf. Likewise he reminded the reader of the fraudulent actions of innovators that led to their current and lowly ranking with Ahl-us-Sunnah today.

However, also contained therein was speech that illustrates Abu Iyaad’s inaccurate and false perception of the stance of Shaykh Muhammad ibn Haadi, Dr. Abdur Rahman Omaysan, and Salafy Ink. As Abu Iyaad constantly regurgitated the incorrect notion and false allegation that Shaykh Muhammad made unwarranted tabdī‘, and that everyone on his position likewise is making unwarranted tabdī‘ of a number of individuals. Abu Iyaad said:

  • Recently Shaykh Rabi bin Hadi made open his rejection of the harm caused by premature tabdī‘ (declaring someone an innovator).
  • This is the affect of premature tabdī‘ and taḍlīl, before its proper time and without sufficient evidence.
  • They have made taqlīd in the tabdī‘ of others and do not have a shred of evidence to justify it.
  • So the point here is the Musa’fiqah have zero evidence for the tabdī‘.
  • The aim of this doubt is to divert away from the factual realities on the ground which are: Transgressions in judgments of tabdī‘ and taḍlīl upon salafi students and shaykhs.

The conclusion drawn from Abu Iyaad’s own statements is: certain salafi students and mashaayikh fell into some mistakes, as a result Shaykh Muhammad bin Haadi made a premature tabdī‘ of them, and this premature tabdī‘ was blindfollowed by whomsoever supports the shaykh in this affair. But there’s a problem, with the exception of Haani Burayk, Shaykh Muhammad DID NOT make tabdī‘ of anyone, nor is it understood that he did by anyone at Salafy Ink. Those whom the shaykh labeled as Sa’aafiqah (i.e. Arafaat Al Muhammadi, Abdullah Ath-Thufayri, Abbas Al Jawnah, Nizaar Haashim, Abdul Wahid Al Madkhali, and others) are not considered to be, with the shaykh or anyone else, innovators. On the contrary, the shaykh highlighted the fact that some are liars, mischief makers, sowers of dissension between some of the scholars and students, and people that have caused splits throughout the ranks of Ahl-us-Sunnah. These are the matters that drove shaykh Muhammad to warn against them. But there must be an emphasis on the fact that a warning does not necessitate tabdī‘, as is well known to Abu Iyaad.

The words of Shaykh Muhammad are sufficient in disproving Abu Iyaad’s flawed understanding. The shaykh said:

There is another category who are close/akin to the people of desire (in the sense of being similar to but not the same, like pink and red are similar but are not the same color) even though they portray the sunnah in this time, in this time of ours, in these days of ours, and they are the Sa’aafiqah. They are made subsequent to the people of desire.” 2

[التعليق على أثر مفضل بن مهلهل]
(Link)

The previously mentioned statement makes clear the intent of the shaykh, when looking at it in totality and not in the cutted and pasted format that consequently obfuscates the intent. The statement (left in Arabic) is quoted by Abu Iyaad excluding what came before it, so it can be understood multiple ways due to the word the shaykh used having multiple meanings. Thus we remind Abu Iyaad of the principle:

لا عبرة بالدلالة في مقابلة التصريح

There is no consideration given to the inferred in face of an explicit statement.

In light of the shaykh’s speech we see he is talking about a different category of people and not the people of desires. Had shaykh Muhammad actually did what Abu Iyaad inaccurately perceived, I - myself personally - would agree with him, however this is not the case and so the foundation of his argument becomes totally irrelevant causing the salafi whom Allah has blessed with sincerity of heart and soundness of intellect to place it where it belongs, that being the trash bin.

Furthermore, Shaykh Muhammad’s warning and criticism of these individuals is very similar to Abu Iyaad’s public criticism of those brothers at Salafi Events - May Allah guide them. Although these brothers are salafi, nonetheless he publicly criticized them for attempting to sow dissension between SPUBS and shaykh Rabee. Abu Iyaad said, “Do not use the name of Maktabah Salafiyyah for self-marketing purposes and for deceptively facilitating your evil activities of splintering and weakening salafi communities.” This is very similar to those whom shaykh Muhammad has criticized, however what Shaykh Muhammad is dealing with is on a global level (affecting salafis in varying countries) while his was a problem specific to his locality.

Mulitudes of salafi scholars and callers have been hurled criticisms and warnings with neither detail nor reasons while they are not known for the defects that they are alleged of.

From them:

  • Shaykh Ahmad Bazmool
  • Shaykh Usamah Al Utaybi
  • Shaykh Adil Mansur
  • Shaykh Muhammad Al Anjari
  • Shaykh Ahmad As Subayee
  • Shaykh Khalid ibn Abdur Rahman

And others.

All of the aforementioned were at one time highly recommended and from them benefit was sought. Now, as a result of the actions of the Sa’aafiqah, they are shunned, spoken ill about, and accused without proof. This is the circumstance - that took place for years - which caused Shaykh Muhammad to finally refrain from being silent. This is what caused the shaykh to criticize them with that which Abu Iyaad has inaccurately understood to be tabdī‘.

This incorrect perception of the affair, by Abu Iyaad, caused him to hurl despicable accusations against his brothers upon al-minhaj as-salafi. He said:

  • This dampened the commotion and harm caused by the people of trials and tribulations…
  • The people of personal interests and those with scores to settle…
  • This proves their ignorance and their lack of nurturing upon Salafiyyah.
  • They are not people of evidence, but people of taqlīd.
  • …as implied by Abd al-Rahman al-Umaysan who is one of the main leaders of this fitnah in the West

These false allegations were built upon a false perception of the affair. Thus I remind Abu Iyaad firstly to fear Allah, and to not speak about a matter until you first comprehend the matter accurately, as silence would have been better than to launch this attack based on a flimsy, distorted, and poorly analyzed perception of the reality. I remind you of the statement of our Lord:

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ (10)
كِرَامًا كَاتِبِينَ (11)
يَعْلَمُونَ مَا تَفْعَلُونَ (12)

Indeed appointed over you are guardians. Honorable recorders. They know whatsoever you do. [Al-Infitar: 10-12]

Imam Ibn Jarir At-Tabari said: “These guardians know whatsoever you do from good and evil, they record that on account of you.” [جامع البيان في تفسير القرآن]

So be mindful of this Yaa Abaa Iyaad! There will be a day one’s actions, recorded in a scribe, will be laid in front of him, even the intent behind those actions. So be mindful, and be truthful with Allah in whatever you do, as being truthful with Allah will cause an individual to be focused on being in good standing with Him, by saying and doing only that which is pleasing to Him, despite the opinions of a man or group of men, on the day he stands before Him. Allah says:

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (40)
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (41)

And as for he who fears the standing with his Lord and prohibits the nafs from desires (40) Then undoubtedly his abode is paradise (41). [An-Naaziat: 40-41]

I ask Allah to unite the hearts of Ahl-us-Sunnah here in the states and throughout the world, and to bless us to be firm upon the truth regardless of who it displeases from His creation. May Allah pardon Abu Iyaad for the horrendous and utterly false accusations hurled at his brothers that are only known to traverse upon al-minhaj as-salafi. And may Allah preserve Shaykh Muhammad ibn Haadi and grant him victory over those who are truly sowing dissension among us, and with Allah is success.


  1. Source
  2. Only two possible meanings are understood, none of which constitute tabdī‘. The first; following in succession after -similar to a line one after another in alignment- but not apart or among. The second; that they are aligned with the people of desires concerning interaction of treatment of them. None of these two possibilities suggest tabdī‘.