the victory of the lord of the creation in clarifying ... · calling to allah upon the way of the...

The victory of the Lord of the Creation in clarifying SPUBS' deviation

Verily all praise is due to Allaah; we praise Him and we seek His Help and we ask for His Forgiveness. We seek refuge in Him from the evil of our own souls and the evil of our actions. Whomsoever Allaah guides, there is none who can misguide him; and whomsoever Allaah leaves to go astray, for him you will find no guide. I bear witness that there is none worthy of worship except Allaah alone, without any partners, and I bear witness that Muhammad is His Slave and His Messenger, may the peace and blessings of Allaah be upon him, his family and his companions.

To proceed:

Allaah says: )Al-Anbiya:18 (}ب�ل� ن�ق�ذ�ف� ب�ال�ح�ق* ع�ل�ى ال�ب�اط�ل� ف�ي�د�م�غ�ه� ف�إ�ذ�ا ه�و� ز�اه�ق� و�ل�ك�م� ال�و�ي�ل� م�م�ا ت�ص�ف�ون�{

((Nay, We fling (send down) the truth against falsehood, so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe)).

Al-`Allaamah As-Sa`dee (may Allaah have mercy on him) says in his explanation of this Aayah: “This is a guarantee from Allaah, that he will cause truth to triumph and bring falsehood to nothing. He will send down truth, knowledge and clarification of every false argument {and behold, it (falsehood) is vanished} i.e. that it may be destroyed and perish, so that its falseness may become manifest to all. This holds true for all issues of the deen. Never does an adherent of falsehood present a fallacious argument -be it logical in nature or derived from sacred texts- in order to refute the truth or make falsehood prevail over it except that the irrefutable logical and textual proofs of Allaah eradicate and stifle it, and its falsehood becomes plain to all.” End of quote.

Allaah says:ي�ا أ�ي>ه�ا الن�اس� إ�ن�م�ا ب�غ�ي�ك�م� ع�ل�ى أ�ن�ف�س?ك�م� م�ت�اع� ال�ح�ي�اة� الد>ن�ي�ا ث�م� إ�ل�ي�ن�ا م�ر�ج�ع�ك�م� ف�ن�ن�ب*ئ�ك�م� ب�م�ا ك�ن�ت�م� ت�ع�م�ل�ون�}{

O mankind! Your rebellion (disobedience to Allâh) is only against your own selves, – a brief enjoyment of this worldly life, then (in the end) to Us is your return, and We shall inform you of that which you used to do.

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Imaam ibn Katheer said in his explanation of “O mankind! Your rebellion (disobedience to Allâh) is only against your own selves”: You will be the ones to taste the consequences of this tyranny. You will not harm anyone else. It has been narrated in a hadeeth that “No sin is more likely to have its punishment hastened forth in this life, along with that which Allaah has in store for its perpetrator in the hereafter, than tyranny and severing blood ties.”1 Allaah says: “a brief enjoyment of this worldly life” i.e. You will obtain enjoyment only in the low, contemptible, paltry life of this world “ then (in the end) to Us is your return” i.e. your destination and journey's end “and We shall inform you” i.e. we will relate to you all your deeds and reward you for them. “So whoever finds good, then let him praise Allaah, and whoever finds other than that, then let him blame none other than himself”2. End of quote.

So, after understanding the meaning of these two Aayahs, it is plain that the hallmarks of the adherents of falsehood are pride and arrogance towards the truth and its adherents and rejection of good advice, regardless of who it comes from, because the standard they measure by is not the Book and the Sunnah; rather they follow their desires. This is why Allaah has said:

ف�إ�ن� ل�م� ي�س�ت�ج�يب�وا ل�ك� ف�اع�ل�م� أ�ن�م�ا ي�ت�ب�ع�ون� أ�ه�و�اءOه�م� و�م�ن� أ�ض�لM م�م�ن� ات�ب�ع� ه�و�اه� ب�غ�ي�ر� ه�دJى م�ن� اللGه� إ�نG اللGه� ل�ا ي�ه�EEد�ي ال�ق�EEو�م�{)50الظGال�م�ي�} (القصص:

((But if they answer you not, then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allâh? Verily, Allâh guides not the people who are Zâlimûn (wrong doers, disobedient to Allâh, and polytheists).))

Al-`Allaamah As-Sa`dee said in explanation of the Aayah: “But if they answer you not” i.e. they do not bring forth any book which is a better guide than those two. “Then know that they only follow their own lusts” i.e. know that their leaving off your following does not mean that they are going to follow some other truth or guidance known to them. They do nothing but follow their desires. “And who is more astray than one who follows his own lusts, without guidance from Allâh?”. This type of person is from those most astray, for he has been offered guidance and the straight

1 Narrated by At-Tirmidhi, Abi Dawud and ibn Maajah in their sunans on the authority of Abi Bakra (may Allah be pleased with him) and graded hasan by Imaam Al-Wadiee as in Al-Jaami As-Saheeh (no.3294)

2 Extracted by Muslim in his Saheeh No. 6737 on the authority of Abi Dharr (may Allah be pleased with him)

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path leading to Allaah and His paradise, yet he pays it not the slightest attention or devotion. His desires tempt him to tread the path leading to ruin, misery, and abandonment of guidance. Is anyone more astray? It is nothing but his oppression, transgression and his animosity towards the truth. It is nothing but this that causes him to remain astray with no guidance from Allaah. This is why Allaah has said “Verily, Allâh guides not the people who are Zâlimûn” i.e. those for whom oppression and obstinacy have become hallmarks. Guidance comes to them yet they reject it. But when their desires are within reach they gladly follow. They have themselves constructed a barricade that impedes them from entering the gates of guidance and treading its paths. They have, moreover, opened the gates of misguidance and its trails. And thus, they wander blindly in their own misguidance and oppression and waver in misery and ruin. And in the statement of Allaah “But if they answer you not, then know that they only follow their own lusts” is proof that whosoever does not respond to the Messenger, and follows any opinion that contradicts that of the Messenger, then verily he does not follow guidance, rather he follows his desires.” - End of Quote.

I wrote a mild, courteous letter of advice to the brothers in Britain in charge of Salafi Publications, in which I made mention of an assortment of breaches and mistakes perpetrated by them against the salafi manhaj and the da`wah. I felt it incumbent upon myself, out of advice to the deen of Allaah and the Muslims, to reprimand and encourage them to return to the right path, acting upon the statement of the Messenger of Allaah $ “The religion is sincerity”. We said, “To whom” He said, “To Allah, His Book, His Messenger, the leaders of the Muslims and their common folk”3. and his $ statement “He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.”4

But as Allaah has informed us regarding his Prophet Saalih: )79 (العراف:ي�ا ق�و�م� ل�ق�د� أ�ب�ل�غ�ت�ك�م� ر�س�ال�ة� ر�ب*ي و�ن�ص�ح�ت� ل�ك�م� و�ل�ك�ن� ل�ا ت�ح�ب>ون� الن�اص�ح�ي�}{

(("O my people! I have indeed conveyed to you the Message of my Lord, and have

3 Extracted by Muslim in his Saheeh No. 205 on the authority of TameemAd-Daari (may Allah be pleased with him)

4 Extracted by Muslim in his Saheeh No. 186 on the authority of Abi Saeed Al-Khudri (may Allah be pleased with him)

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given you good advice but you like not good advisers."))

Unfortunately my advice received a most negative response, so I am now obliged to make the truth clear regarding them. The letter I sent them (in Arabic originally, but translated here) read as follows:

بسم ال الرحن الرحيمAll praise be to Allah, the Lord of the heavens and the earth. May His peace and blessings be upon the best of the messengers, Muhammad ibn Abdillah. May His greetings be upon those who follow him from his family and companions.

To Proceed:

To Abi Talha Dawud Burbank and his brothers who are in charge of SPUBS in Birmingham,

As-salaamu alaikum wa rahmatullahi wa barakaatuhu,

We used to receive information from quite some time regarding your efforts in calling to Allah upon the way of the salaf in England and other places in the west. May Allah reward you for these efforts that you put forth in this important field and for undertaking this collective obligation. O my noble brothers, may Allah protect you from every evil and disliked thing. You have come to know of this blessed manhaj through its pristine sources, namely the Book and the sunnah upon the understanding of the pious predecessors of this ummah may Allah be pleased with them. And you are from amongst the earliest of people to teach the masses the importance of this blessed dawah; and likewise you introduced the people to the scholars of ahlus-sunnah, taught them some of the principles of the salaf and other than that from knowledge which concerns the salafi manhaj distinguishing it from the opposing deviant ideologies. {�الل�ه And whatever of blessings and good things you] { و�م�ا ب�ك�م� م�ن� ن�ع�م�ة� ف�م�ن� have, it is from Allâh.] (An-Nahl:53). So it was befitting for you to take care of this expended effort until we meet Allah upon this state. And from the completion of blessings is to amend the defects and shortcomings if it was to

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occur from one of the salafis so that the dawah salafiyyah remains blessed. (It is also obligatory) to leave off sins and errors (that affect the dawah). So when the case was such, it became obligatory for me to clarify (to you) what we had seen from your mistakes that needed to be brought to attention. All of this so that we can safeguard our brotherhood.

Therefore I say: Some mukhalafaat5 of the salafi manhaj has occurred in recent times from Salafi Publications and we don't know whether these violations are intentional or unintentional. But as we all know the Prophet ($) said, “The religion is sincere advice”; so from this door I would like to point out some of what we have seen so that we can help yourselves and us to leave off that which brings about the displeasure and anger of Allah. We hope that Allah enlightens you to the truth, returns you to it and grants you the success to leave off these mukhalafaat, which are as follows:

1. Your unequivocal defense of Shaikh Ubaid Al-Jaabiree after what has been clarified regarding his condition.

2. Your returning to the principles of the people of innovation such as “the stipulation of consensus for accepting criticisms on a person” and “not accepting the criticism of a younger scholar upon an elder scholar, even if the criticizer were to bring proofs for his statements whilst the defender does not bring that which negates it” and your not acting upon that which you know from the principles of the salafi manhaj such as “the detailed criticism takes precedence over the general praise” and “the one who knows the proof is given precedence over the one who knows not.”

3. Your defense of Shaikh Ubaid's fatwa on elections as is on your website 'salafitalk.net' and your including it amongst the fataawa of the people of knowledge who have clarified the absolute prohibition of elections, leaving the unenlightened reader in a state of confusion regarding the correct fatwa from the wrong one.

4. Your restricted allegiance towards Shaikh Ubaid whilst not looking at his established, confirmed mistakes from his tapes and writings. At the same time you have opposition towards Shaikh Yahya and dar-ul-hadeeth, Dammaaj and you secretly warn against coming to Dammaaj – we have witnesses who attest to your aforementioned warnings of not to come here.

5 Can be translated as errors, mistakes or violations

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5. Picture (of things which have souls in them), videos and your complacency in this matter so much so that you launched a website called 'sunnah.tv', where you had video lectures of your du'aat like Abu Khadeejah.

6. The free mixing between men and women that occurs in some of your lectures and we have witnesses who attest to this matter.

7. Some of your duaat such as Hassan As-Somali study in a unisex university based on a false fatwa that oppose the textual proofs and your not forbidding this clear and dangerous evil.

8. Begging in the name of dawah – and this is from the most dangerous of affairs that you have because your dawah has now become built upon this filthy/lowly occupation. This, whilst you are the most knowledgeable of people regarding the impermissibility of this heinous action because you have on your website salafitalk.net, a translation of Imaam Al-Wadiee's book, “The blameworthiness of asking”. From amongst the types of begging found with you is your asking for interest money or any unlawful money and then spending it on things like Credit Cards with the knowledge that begging is not permissible except for one of three types of people (as is in the hadeeth narrated on the authority of Qabeesah in Saheeh Muslim) and you are not one of these three.

9. The Charity Organization that you have – which you have made a means for begging the monies mentioned earlier. It is not hidden from you, the warnings of the people of knowledge from these charity organizations, with irrefutable proofs – at the head of the Imaam Al-Wadiee, Imaam Al-Albaani, Shaikh Rabee and our Shaikh Yahya (may Allah have mercy upon all of them).

10. Your encouraging children to go to summer camps, rather your setting of the Wright Street Youth Club for this purpose – and this is from resemblance to the ikhwaan al-mufliseen.

11. Your usage of the names of the people of knowledge in the footers of your begging letters as if to say that they approve of your actions – and this is a most dangerous affair indeed because it involves deceiving the people.

We advise ourselves and you have taqwa of Allah, because it is the first remedy for the rectification of mistakes. Allah says:

}� ي�ا أ�ي>ه�ا الGذ�ين� آOم�ن�وا ات�ق�وا اللGه� و�ق�ول�وا ق�و�لhا س�د�يدJا ي�ص�ل�ح� ل�ك�م� أ�ع�م�ال�ك�م� و�ي�غ�ف�ر� ل�ك�م� ذ�ن�وب�ك�م� و�م�ن� ي�ط�ع]71-70 [الحزاب:اللGه� و�ر�س�ول�ه� ف�ق�د� ف�از� ف�و�زJا ع�ظ�يمJا}

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O you who believe! Keep your duty to Allâh and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and will be admitted to Paradise).

And Allah the Exalted says: ي�ا أ�ي>ه�ا الGذ�ين� آOم�ن�وا ات�ق�وا اللGه� و�آOم�ن�وا ب�ر�س�ول�ه� ي�ؤ�ت�ك�م� ك�ف�ل�ي�ن� م�ن� ر�ح�م�ت�ه� و�ي�ج�ع�ل� ل�ك�م� ن�ورJا ت�م�ش�ون� ب�ه�{

]28[الديد:و�ي�غ�ف�ر� ل�ك�م� و�اللGه� غ�ف�ور� ر�ح�يم�} O you who believe! Fear Allâh, and believe in His Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]), He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allâh is Oft-Forgiving, Most Merciful.

And we advise ourselves and you to return to the truth, even if it is bitter because of the statement of Allah:

ي�ا أ�ي>ه�ا الGذ�ين� آOم�ن�وا ك�ون�وا ق�و�ام�ي� ب�ال�ق�س�ط� ش�ه�د�اءO ل�لGه� و�ل�و� ع�ل�ى أ�ن�ف�س?ك�م� أ�و� ال�و�ال�د�ي�ن� و�ال�أ�ق�ر�ب�ي� إ�ن� { ي�ك�ن� غ�ن�يqا أ�و� ف�ق�يJا ف�اللGه� أ�و�ل�ى ب�ه�م�ا ف�ل�ا ت�ت�ب�ع�وا ال�ه�و�ى أ�ن� ت�ع�د�ل�وا و�إ�ن� ت�ل�و�وا أ�و� ت�ع�ر�ض�وا ف�إ�نG اللGه� ك�EEان�

]135 [النساء:ب�م�ا ت�ع�م�ل�ون� خ�ب�يJا}O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allâh is Ever Well-Acquainted with what you do.

ي�ا أ�ي>ه�ا الGذ�ين� آOم�ن�وا ك�ون�وا ق�و�ام�ي� ل�لGه� ش�ه�د�اءO ب�ال�ق�س�ط� و�ل�ا ي�ج�ر�م�ن�ك�م� ش�ن�آOن� ق�و�مs ع�ل�ى أ�لGا ت�ع�EEد�ل�وا {]8 [الائدة:اع�د�ل�وا ه�و� أ�ق�ر�ب� ل�لت�ق�و�ى و�ات�ق�وا اللGه� إ�نG اللGه� خ�ب�ي� ب�م�ا ت�ع�م�ل�ون�}

O you who believe! Stand out firmly for Allâh as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allâh. Verily, Allâh is Well-Acquainted with what you do.

And we warn you from turning away from the truth because its result is loss in

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this life and the hereafter as Allah says: و�م�ن� أ�ع�ر�ض� ع�ن� ذ�ك�ر�ي ف�إ�نG ل�ه� م�ع�يش�ةh ض�ن�كhا و�ن�ح�ش�ر�ه� ي�و�م� ال�ق�ي�ام�ة� أ�ع�م�ى ق�ال� ر�ب* ل�م� ح�ش�EEر�ت�ن�ي {

أ�ع�م�ى و�ق�د� ك�ن�ت� ب�ص�يJا ق�ال� ك�ذ�ل�ك� أ�ت�ت�ك� آOي�ات�ن�ا ف�ن�س?يت�ه�ا و�ك�ذ�ل�ك� ال�ي�و�م� ت�ن�س�ى و�ك�ذ�ل�ك� ن�ج�EEز�ي م�EEن�]127-124[طه:أ�س�ر�ف� و�ل�م� ي�ؤ�م�ن� ب�آOي�ات� ر�ب*ه� و�ل�ع�ذ�اب� ال�آOخ�ر�ة� أ�ش�د> و�أ�ب�ق�ى}

"But whosoever turns away from My Reminder (i.e. neither believes in this Qur'ân nor acts on its teachings), verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)." (Allâh) will say "Like this Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) came to you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allâh's Mercy)." And thus do We requite him who transgresses beyond bounds [i.e. commits the great sins and disobeys his Lord (Allâh) and believes not in His Messengers, and His revealed Books, like this Qur'ân], and believes not in the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord; and the torment of the Hereafter is far more severe and more lasting.

In light of these clear mistakes that have preceded a mention, we request from you the following:

1. Repentance from and taking back of what has occurred from your staunchly defending Ubaid Al-Jaabiree and his mistakes.

2. Repentance from all the mukhalafaat mentioned earlier and an open and clear public retraction to the correct stance whilst explaining what you had fallen into from mistakes.

3. Returning your affairs to the Book and the sunnah upon the understanding of the salaf and not blindly following anyone.

If we do not hear from you any clarification or repentance we will be obliged to explain the truth regarding your errors with proofs from the book and sunnah, seeking it to be an advice to the religion of Allah and the Muslims, so that the people may not be deluded by your wrongful actions.

Was-salaamu alaikum wa rahmatullahi wa barakaatuhu.

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Written by:Abu Ibrahim Abdullah ibn Mohan Al-Hindi

Dar-ul-hadeeth, Dammaaj (may Allah preserve it from every evil and disliked thing)

Sunday, 17th Shawwaal, 1431H

So they responded with the following letter in English, despite the fact I had sent them my letter in Arabic. This in addition to the fact that I did not receive their letter before my treatise “Unveiling the deception behind 'In defense of the scholars'” whilst they claim it was sent to me towards the end of Shawwaal (October 2, 2010):

All praise is due to Allaah, Lord of the worlds - and may the peace and blessings of Allaah be upon His Messenger.

From: The brothers in charge of the affairs at al-Maktabah as-Salafiyyah

To: The compiler of the "Letter of Advice" from India.

As-salaamu 'alaikum wa rahmatullaah.

Firstly we thank you for being forward with us in what you perceive of our 'errors'.

However it seems that there is in what you have compiled affairs that are untrue. Maybe what has been narrated to you has been narrated falsely. Other affairs you have mentioned are affairs regarding which the scholars have differed basedupon their ijtihaad and evidences from the Book and Sunnah. There is also contained within the 'advice' clear falsehood invented and attributed against us.

The point regarding the false accusation that we upon the corrupted principle of requiring ijmaa' before a jarh is accepted - this is clear and outright kadhib - this qaa'idah of Ali al-Halabi has been refuted by the scholars such as Allaamah

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Rabee' Ibn Haadee, Allaamah Ubaid al-Jaabiree and Shaikh Ahmad Bazmool, and we have conveyed this to the people over and over again walillaahil-hamd. Added to that is the lie that we do not accept the jarh or radd of younger/lesser scholar over that of an older/greater scholar. Our 15 to 20 year history in the field of da'wah proves the falsehood of this unjust accusation. We ask that you and whoever is with you meet us in the house of ash-Shaikh al-Allaamah Rabee' bin Haadee (hafidhahullaah) and bring your proofs and let us ask the Shaikh for his ruling in this affair. Then let us visit Shaikh Muhammad bin Haadee al-Madkhalee and Shaikh Ahmad Baazmool and his brother Shaikh Muhammad Baazmool and then Shaikh Abdullaah al-Bukhaaree with the same affair, seeking their advice and guidance.

As for some of the other points, then they involve twisting of the realities and truths. Our events that we organise for the children of Salafis who attend the Madrassah Salafiyah and the Masjid is something that does not resemble the bid'eecamps of the ikhwaan, rather it is a simple two day school trip for the pleasure of the children which is arranged by some Salafi teachers, and was done with the approval of Shaikh Falaah Ismaa'eel and other mashayikh without any form ofhidden or secretive or harakiyy tarbiyyah upon baatil as is the case with the hizbiyyoon. This trip is not used as a waseelah for da'wah. We ask that you andwhoever is with you meet us in the house of ash-Shaikh al-Allaamah Rabee' bin Haadee (hafidhahullaah) and bring your proofs and let us ask the Shaikh for his ruling in this affair. Then let us visit Shaikh Muhammad bin Haadee al-Madkhalee and Shaikh Ahmad Baazmool and his brother Shaikh Muhammad Baazmool and then Shaikh Abdullaah al-Bukhaaree with the same affair, seeking their advice and guidance.

As for the affair of ash-Shaikh al-Allaamah Ubaid bin Abdillaah al-Jaabiree (hafidhahullaah), then the evidences presented so far against him have not convinced us of declaration of hizbiyyah or tabdee' upon him, and we do notsee it to be correct to warn against him, rather he is a noble scholar from the Salafi scholars. We are likewise not convinced that we should take any position against the noble Shaikh Yahyah al-Haajooree (may Allaah preserve him). We

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are however ready to take a position against anyone who has opposed the usool of the Salafi manhaj when the clear evidences are presented. Until that is shown clearly to us,then we remain upon the mawqif of the Allaamah, Imaam Rabee' bin Haadee al-Madkhalee which he has advised everyone to adhere to in Yemen and Saudi. If you believe he is wrong in his advice to the Salafis in this, then please make that clearin your letter.

As for the position regarding partaking in elections, then we prefer the position of the Muhaddith and Allaamah Muqbil bin Haadee (rahimahullaah) and we oppose partaking in elections, as is our well-known position for nearly 20 years. We respectfully differ with those true ulamah who allow partaking in elections which they regard as a lesser of two evils. We ask that Allaah forgive them and us. But this affair does not necessitate that we make walaa' and baraa' with each other ordeclare each other to be mubtadi'ah, but that we present our proofs and evidences and convince our Salafi brothers of what we see to be correct, which we hold is the position of Allaamah Muqbil al-Waadi'ee (rahimahullaah). We ask that you and whoever is with you meet us in the house of ash-Shaikh al-Allaamah Rabee' bin Haadee (hafidhahullaah) and bring your proofs and let us ask the Shaikh for his advice in this affair. Then let us visit Shaikh Muhammad bin Haadee al-Madkhalee and Shaikh Ahmad Baazmool and his brother Shaikh Muhammad Baazmool and then Shaikh Abdullaah al-Bukhaaree with the same affair, seeking their advice and guidance.

As for the issue of making videos for the propagation of Salafi lectures and talks, then there is a well known difference of opinion upon this issue, and is not an affair of walaa' and baraa' over which the Salafis divide and split declaring each other to be fusaaq or mubtadi'ah. This is something attested to by many of the Salafi Mashayikh. Recently we asked Shaikh Falaah Ismaa'eel, Shaikh Muhammad bin Ramzaan and Shaikh Ahmad as-Subayee and they all understood this affair to be ijtihaadee, and preferred the position that videoing is allowed for the purposes of da'wah. Even amongst ourselves we differ upon this affair, and present to each other evidences and proofs to convince each other, but we also realise that walaa' and baraa' is not made in this affair, as both

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sides have their supports. But we all also agree that the haqq is one, and may Allaah guide us to it. As for Sunnah.tv, then it has been taken down and shut down for one and a half years, after it was online for only 7 months (before we closed it down) and most of the videos were of the scholars. Again we say, you and whoever is with you meet us in the house of ash-Shaikh al-Allaamah Rabee' bin Haadee (hafidhahullaah) and bring your proofs and let us ask the Shaikh for his advice in this affair. Then let us visit Shaikh Muhammad bin Haadee al-Madkhalee and Shaikh Ahmad Baazmool and his brother Shaikh Muhammad Baazmool and then Shaikh Abdullaah al-Bukhaaree with the same affair, seeking their advice and guidance.

As for collecting funds, then the reality is that we encourage the people to give sadaqah, for the Sake of Allaah, as the Messenger of Allaah (salallaahu alaihi wassallam) himself did, and the proofs for this are numerous. As for specific projects, it is true that we ask people to help us build a Masjid for the sake of Allaah - and we do not follow the ways of the the hizbiyyoon or al-Ikhwaan al-Muslimoon in that regard. We do not regard this asking people to give Sadaqah (as an act of ibaadah for them) to be blameworthy or a bid'ah. Rather it is allowable according to the scholars we have asked such as Shaikh Muhammad bin Haadee, Shaikh Muhammad bin Ramzaan and Shaikh Falaah Ismaa'eel. There is additional speech from ash-Shaikh al-Allaamah al-Fawzaan that indicates its permissibility. Again, if we differ in this, then it does not necessitate that we split or cause iftiraaq or accuse each other of hizbiyyah. Again we say, you and whoever is with you meet us in the house of ash-Shaikh al-Allaamah Rabee' bin Haadee (hafidhahullaah) and bring your proofs and let us ask the Shaikh for his advice in this affair. Then let us visit Shaikh Muhammad bin Haadee al-Madkhalee and Shaikh Ahmad Baazmool and his brother Shaikh Muhammad Baazmool and then Shaikh Abdullaah al-Bukhaaree with the same affair, seeking their advice and guidance.

As for the accusation of ikhtilaat at our muhaadaraat between men and women, then this is another untruth and kadhib, and alhamdulillaah, our mashayikh who only visited us recently: Shaikh Ahmad as-Subayee, Shaykh Muhammad bin Ramzaan, Shaikh Falaah Ismaa'eel and Shaikh al-Anjaree will bear witness against this evil accusation. So let us sit in front of the scholars with these

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accusations against us.

The Salafi manhaj necessitates that we refer in all affairs back to the Kitaab and Sunnah upon the faham of the Sahaabah, and if we differ in any any affair, we refer it back to the Book and Sunnah. We affirm that the Sahaabah never differed in the usool as has been stated by Shaikhul-Islaam in his Minhaaj as-Sunnah, but they did differ in some of affairs of ijtihaad in matters of furoo' based upon their ijtihaadaat or understandings of the nusoos, but that did not lead them to divide from each other or make walaa' and baraa' around these affairs, nor did they declare each other to be innovators or fusaaq.

However, we say that even in the furoo', if one denies the proofs and refuses to return to Kitaab and Sunnah in matters of ikhtilaaf, then he has opposed the Manhaj as-Salafi. Again we say, you and whoever is with you meet us in the house of ash-Shaikh al-Allaamah Rabee' bin Haadee (hafidhahullaah) and bring your proofs and let us ask the Shaikh for his advice in this affair and then we shall visit other scholars seeking their tawjihaat.

We do not restrict ourselves to these ulamah alone, rather they offer us ease of access and will agree to help us and advice us in your differing with us, inshaa'Allaah.

We ask that you consider what we have written above. If you now proceed upon your insistence of refuting us without seeking the guidance of the Scholars like the Imaam of Jarh wa Ta'deel in this era (may Allaah preserve him), we will respondto you robustly and with strength and we will visit the mashayikh regarding these affairs, and we will name those who write these words against us.

And all praise is due to Allaah, Lord of the worlds - and may the peace and blessings of Allaah be upon His Messenger.

Was-salaam 'alaikum.---Salafi Publications

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As they sent this letter out as an email response to my article “Unveiling the deceptions”, it became obligatory upon me to clarify the truth in this matter and unveil their falsehood. So I begin my clarification with the following:

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Chapter : Mistakes in (correspondence) Etiquette

1. In view of the fact that the brothers are da'ees, my letter to them was written in Arabic. Firstly, because it is the language of the religion by means of which we obtain a proper understanding thereof. Secondly, because its not befitting for those who know Arabic to converse in any other language. In fact, Shaikh-ul-Islam ibn Taymiyyah considered speaking in other than Arabic without need, to be a sign of hypocrisy. So why did they answer me in English? Either they are not proficient in Arabic (and this would indeed be a most unfortunate disaster – how on earth can you call to Allaah whilst being inproficient in the language of the Quran and Sunnah?) or they just did not want their speech to go to Shaikh Yahya (hafidhahullah) or they have some other reason. Allaah knows best.

2. They made obscure both their names and mine. They wrote (From: The brothers in charge of the affairs at al-Maktabah as-Salafiyyah To: The compiler of the "Letter of Advice" from India.) They refused to name themselves or me despite that fact that I addressed myself to Abu Talha and the brothers in charge of SPUBS and I mentioned both my father's name and mine. Allaah says regarding adopted sons:

اد�ع�وه�م� ل�آب�ائ�ه�م� ه�و� أ�ق�س�ط� ع�ن�د� اللGه� ف�إ�ن� ل�م� ت�ع�ل�م�وا آب�اءOه�م� ف�إ�خ�و�ان�ك�م� ف�ي الد*ين� و�م�و�ال�يك�م� و�ل�ي�س� ع�ل�ي�ك�م� ج�ن�اح� ف�يم�ا أ�خ�ط�أ�ت�م� ب�ه� و�ل�ك�ن� م�ا ت�ع�م�د�ت�{)5ق�ل�وب�ك�م� و�ك�ان� اللGه� غ�ف�ورJا ر�ح�يمJا} (الحزاب:

((Call them by (the names of) their fathers, that is more just with Allâh. But if you know not their father's (names, call them) your brothers in Faith and Mawâlîkum (your freed slaves). And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft-Forgiving, Most Merciful.))

So neither did they address me by my name nor my father's name or even just as a Muslim brother as it should have been the case. Allâh (Alone) is Sufficient for me, and He is the Best Disposer of affairs! Indeed, writing anonymously and under pseudonyms is a hallmark of the people of desires and in no way from the path of the salaf. Ibn Sireen said “They never used to ask for the chain of narration; but when the fitnah happened, they would say 'name your men'. If they saw one to be from Ahlus-Sunnah, they would accept his hadeeth; but if he was from the people of innovation it would be rejected”.

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3. Allaah says: )86و�إ�ذ�ا ح�ي*يت�م� ب�ت�ح�ي�ة ف�ح�ي>وا ب�أ�ح�س�ن� م�ن�ه�ا أ�و� ر�د>وه�ا إ�نG اللGه� ك�ان� ع�ل�ى ك�ل ش�ي�ء ح�س?يبJا} (النساء: {

((When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allâh is Ever a Careful Account Taker of all things.))

Ponder their reply of “As-salaam alaikum wa rahmatullah” in response to my greeting of “As-salaamu alaikum wa rahmatullahi wa barakaatuhu”.

4. Allaah says:)53و�ق�ل� ل�ع�ب�اد�ي ي�ق�ول�وا الGت�ي ه�ي� أ�ح�س�ن� إ�نG الش�ي�ط�ان� ي�ن�ز�غ� ب�ي�ن�ه�م� إ�نG الش�ي�ط�ان� ك�ان� ل�ل�إ�ن�س�ان� ع�د�وqا م�ب�ينJا} (السراء: {

((And say to My slaves that they should (only) say those words that are the best. (Because) Shaitân (Satan) verily, sows a state of conflict and disagreements among them. Surely, Shaitân (Satan) is to man a plain enemy.))

They accused me, without a scrap of evidence and in complete mistrust, of lying and perverting the truth. Their letter was lacking in basic Islamic etiquette despite the fact that I advised them gently and politely. And despite this, had they done this out of earnest concern and defence of the deen, I would have found an excuse for them but alas... And Allaah did indeed expose them, seeing that “Unveiling the deception” came out before their letter even reached me. I presented, therein, a more than ample selection of their aforementioned words and deeds, with proofs; a further flavour of which, by the permission of Allaah, can be sampled in the upcoming chapters. And All praise is due to Allaah.

)7ي�ا أ�ي>ه�ا الGذ�ين� آم�ن�وا إ�ن� ت�ن�ص�ر�وا اللGه� ي�ن�ص�ر�ك�م� و�ي�ث�ب*ت� أ�ق�د�ام�ك�م�} (ممد: {(( O you who believe! If you help (in the cause of) Allâh, He will help you and make your foothold firm.))

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Chapter : Character flaws

Allaah the Most High says regarding his Prophet $ : )4و�إ�ن�ك� ل�ع�ل�ى خ�ل�قs ع�ظ�يمs} (القلم: {

((And verily, you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) are on an exalted (standard of) character.))And the Prophet $ said, ”Nothing will be heavier in the scales (on the day of Judgement) than excellence of character”6. He $ also used to supplicate to Allah, “You have created me well, so make good my character as well”7. It is understood from these proofs that the Muslim and specially the da'ee should be a role-model in his behaviour and conduct. So I went to great lengths in my letter to maintain a proper sense of decorum in order to preserve the Islamic brotherhood and Prophetic teaching. But unfortunately, as a poet once said:

“If you honour the noble one, it is as if you own him; but treat thus the ignoble wretch, and he becomes insolent”

After perusal of their letter, I made several observations regarding character flaws therein, such as:

1. Arrogance – I have already made clear some of their established errors such as begging, (so-called) charity organisations, their defence of `Ubaid, their deception regarding the issue of elections, and pictures of living things. I will, by the permission of Allaah, make further critique of their other errors in this treatise. What exactly did I do to become the subject of this envenomed barrage of vilification? I advise them to humble themselves to the truth. Like the Prophet $ said, “No one humbles himself for the sake of Allaah, except that Allaah raises him”8. And as for their denial of the fact that they are committing errors, then this is a blatant sign of arrogance. In fact it is the very essence of arrogance itself, as was stated by the Prophet $ “Arrogance is rejection of the truth and looking down upon the people”9. The following are a few examples of

6 Extracted by Abi Dawud in his Sunan No. 4801 on the authority of Abi Darda and declared to be authentic by Imaam Al-Wadiee in Jaami As-Saheeh No. 3526

7 Extracted by Ahmah in his musnad No. 24392 on the authority of Aisha and declared to be authentic by Imaam Al-Wadiee in Jaami As-Saheeh No. 3528

8 Extracted by Muslim in his Saheeh No. 6757 on the authority of Abi Hurairah (may Allah be pleased with him)9 Extracted by Abi Dawud in his Sunan No. 4094 on the authority of Abi Hurairah and declared to be authentic

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arrogance in their speech: “However it seems that there is in what you have compiled affairs that are untrue. Maybe what has been narrated to you has been narrated falsely.” And in the upcoming pages, the truth will become apparent by the will of Allah Also their statement, “As for the accusation of ikhtilaat at our muhaadaraat between men and women, then this is another untruth and kadhib” - The invalidity of this statement will be made clear shortly.Allaah says:

و�م�ن� الن�اس� م�ن� ي�ع�ج�ب�ك� ق�و�ل�ه� ف�ي ال�ح�ي�اة� الد>ن�ي�ا و�ي�ش�ه�د� اللGه� ع�ل�ى م�ا ف�ي ق�ل�ب�ه� و�ه�و� أ�ل�د> ال�خ�ص�ام� و�إ�ذ�ا ت�و�لGى س�ع�ى ف�EEي{ و�إ�ذ�ا ق�يل� ل�ه� ات�ق� اللGه� أ�خ�ذ�ت�ه� ال�ع�ز�ة� ب�ال�إ�ث�م� ف�ح�س�EEب�ه� ال�أ�ر�ض� ل�ي�ف�س?د� ف�يه�ا و�ي�ه�ل�ك� ال�ح�ر�ث� و�الن�س�ل� و�اللGه� ل�ا ي�ح�ب> ال�ف�س�اد�

)206-204 (البقرة:ج�ه�ن�م� و�ل�ب�ئ�س� ال�م�ه�اد�}((And of mankind there is he whose speech may please you in this worldly life, and he calls Allâh to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allâh likes not mischief. And when it is said to him, "Fear Allâh", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!))

Al-`Allaamah As-Sa`dee says in explanation of this Aayah: “This Aayah is proof that mere talk is no proof of truthfulness or falsehood, kindness or wickedness, until substantiated by and attested to by actions. Witnesses, both truthful and false, should have their deeds and circumstantial evidence surrounding their conduct examined, so that their obfuscation and self-praise may befool no one. He then goes on to mention that the one who makes mischief by disobeying Allaah, when ordered to obey Allaah, is arrogant and haughty “is led by arrogance to (more) crime”. So he is guilty of a combination of disobeying Allaah, and treating with contempt those who advise him.” End of quote.

I warn them against being arrogant for the simple reason that it has disastrous consequences as Allah says:

س�أ�ص�ر�ف� ع�ن� آي�ات�ي� الGذ�ين� ي�ت�ك�ب�ر�ون� ف�ي ال�أ�ر�ض� ب�غ�ي�ر� ال�ح�ق* و�إ�ن� ي�ر�و�ا ك�لG آي�ة ل�ا ي�ؤ�م�ن�وا ب�ه�ا و�إ�ن� ي�ر�و�ا س�ب�يل� الر>ش�د� ل�ا{ )146ي�ت�خ�ذ�وه� س�ب�يلhا و�إ�ن� ي�ر�و�ا س�ب�يل� ال�غ�ي* ي�ت�خ�ذ�وه� س�ب�يلhا ذ�ل�ك� ب�أ�ن�ه�م� ك�ذGب�وا ب�آي�ات�ن�ا و�ك�ان�وا ع�ن�ه�ا غ�اف�ل�ي�} (العراف:

by Imaam Al-Wadiee in Jaami As-Saheeh No. 3612

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(( I shall turn away from My Ayât (Verses of the Qur'ân) those who behave arrogantly on the earth, without a right, and (even) if they see all the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and were heedless (to learn a lesson) from them))

Imaam Al-Baghawi said in the explanation of this Aayah: Ibn Àbbaas said that this means “those who are arrogant towards my slaves and wage war against my allies which eventually results in them disbelieving in me”. i.e. “I shall turn them away from belief (in me) and acceptance of my Aayahs”. They will be penalised by being deprived of guidance due to having stood in obstinacy against the truth “So, when they turned away (from the path of Allâh), Allâh turned their hearts away (from the Right Path). And Allâh guides not the people who are Fâsiqûn (rebellious, disobedient to Allâh)” (As-saff:5). Sufyaan ibn Ùyainah explained it to mean, “I will deprive them of the understanding of the Quràan”.

2. Lying: it has been narrated in Saheeh Muslim on the authority of Àbdullah ibn Masòod that the Prophet $ said “It is obligatory for you to tell the truth, for truth leads to virtue and virtue leads to Paradise, and the man who continues to speak the truth and endeavours to tell the truth is eventually recorded as truthful with Allah, and beware of telling of a lie for telling of a lie leads to obscenity and obscenity leads to Hell-Fire, and the person who keeps telling lies and endeavours to tell a lie is recorded as a liar with Allah.”10 I am extremely sceptical as to Abu Talha, Abu Khadeejah, and the other brothers at SPUBS being unaware of the blatant lies contained in their letter; namely their denial of begging (which they call “charity”), their denying being a so called charity organization, and their accusing me of lying, amongst other issues, already clarified in “Unveiling the deception”.

)55و�ك�ذ�ل�ك� ن�ف�ص*ل� ال�آOي�ات� و�ل�ت�س�ت�ب�ي� س�ب�يل� ال�م�ج�ر�م�ي�} (النعام:{

10 Extracted by Muslim in his Saheeh No. 6805

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((And thus do We explain the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that the way of the Mujrimûn (criminals, polytheists, sinners) may become manifest.))

3. Subterfuges, misrepresentations and deceit: Amongst those things that embolden man to commit sin, harmful to him in this life and the next, are impermissible subterfuges. Allaah has told us about the Jews and their subterfuges with regard to the Sabbath:

و�اس�أ�ل�ه�م� ع�ن� ال�ق�ر�ي�ة� الGت�ي ك�ان�ت� ح�اض�ر�ة� ال�ب�ح�ر� إ�ذ� ي�ع�د�ون� ف�ي الس�ب�ت� إ�ذ� ت�أ�ت�يه�م� ح�يت�ان�ه�م� ي�و�م� س�ب�ت�ه�م� ش�ر�عJا و�ي�و�م� ل�ا ي�س�ب�ت�ون� ل�ا{ ت�أ�ت�يه�م� ك�ذ�ل�ك� ن�ب�ل�وه�م� ب�م�ا ك�ان�وا ي�ف�س�ق�ون� و�إ�ذ� ق�ال�ت� أ�م�ة م�ن�ه�م� ل�م� ت�ع�ظ�ون� ق�و�مJا اللGه� م�ه�ل�ك�ه�م� أ�و� م�ع�ذب�ه�م� ع�ذ�ابJا ش�EEد�يدJا ق�EEال�واsسEEب�ئ�ي sع�ذ�اب� م�ع�ذ�ر�ةh إ�ل�ى ر�ب*ك�م� و�ل�ع�لGه�م� ي�ت�ق�ون� ف�ل�م�ا ن�س�وا م�ا ذ�كر�وا ب�ه� أ�ن�ج�ي�ن�ا الGذ�ين� ي�ن�ه�و�ن� ع�ن� الس>وء? و�أ�خ�ذ�ن�ا الGذ�ين� ظ�ل�م�وا ب

]166-163ب�م�ا ك�ان�وا ي�ف�س�ق�ون� ف�ل�م�ا ع�ت�و�ا ع�ن� م�ا ن�ه�وا ع�ن�ه� ق�ل�ن�ا ل�ه�م� ك�ون�وا ق�ر�د�ةh خ�اس�ئ�ي�} [العراف:((And ask them about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel against Allâh's Command (disobey Allâh) And when a community among them said: "Why do you preach to a people whom Allâh is about to destroy or to punish with a severe torment?" (The preachers) said: "In order to be free from guilt before your Lord (Allâh), and perhaps they may fear Allâh." So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but with a severe torment We seized those who did wrong because they used to rebel against Allâh's Command (disobey Allâh). So when they exceeded the limits of what they were prohibited, We said to them: "Be you monkeys, despised and rejected."))

Our shaikh, Yahya, said in explanation of this Aayah, “because of this subterfuge, they were mutated by Allaah into apes and swine... for employing deceitful tricks as a means to avoid practising parts of Allaah's deen. And so Allaah made haraam for them (certain) animal fats.

ف�ب�ظ�ل�مs م�ن� الGذ�ين� ه�اد�وا ح�ر�م�ن�ا ع�ل�ي�ه�م� ط�ي*ب�ات أ�ح�لGت� ل�ه�م� و�ب�ص�د*ه�م� ع�ن� س�ب�يل� اللGه� ك�ث�يJا و�أ�خ�ذ�ه�م� الر*ب�ا و�ق�د� ن�ه�وا ع�ن�ه� و�أ�ك�ل�ه�م�{]161-160أ�م�و�ال� الن�اس� ب�ال�ب�اط�ل� و�أ�ع�ت�د�ن�ا ل�ل�ك�اف�ر�ين� م�ن�ه�م� ع�ذ�ابJا أ�ل�يمJا} [النساء:

((For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them – and for their hindering many from Allâh's way; And their taking of Ribâ (usury) though they were forbidden from

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taking it and their devouring of men's substance wrongfully (bribery). And We have prepared for the disbelievers among them a painful torment.))

So it was due to their wrongdoing and fraudulent dealings that many good things were made impermissible for them. The Prophet $ said, “"May Allah curse the Jews, for Allah made the fat (of animals) illegal for them, yet they melted the fat and sold it and ate its price.” - Agreed upon from the hadeeth of Jabir. And he $ also said as narrated in the hadeeth of Abu Hureirah with a good chain of narration, “do not perpetrate that which the Jews did, so as to declare permissible, by the flimsiest of subterfuges, that which Allaah has forbidden.” So we see that the Jews were perfidious and fraudulent in their practice of the deen and were consequently destroyed by Allaah. (summarized from “Islaahul ummah” by Shaikh Yahya.)

So we say to SPUBS; is it from Allaah that you wish to flee? Do you not realise that camouflaging haram money as halal is fraudulent, impermissible, and bears an uncanny resemblance to the tricks of the Jews? Likewise, conveniently cloaking your clamorous scrounging under the veil of so called sadaqah. Never mind about your “Islamic” camps, a hand-me-down gleaned from the 'bankrupt brotherhood' and paraded under a false guise.

Distortion of the truth: You, in an attempt to portray yourselves as persecuted victims, accused me of lying; but Allaah made the truth manifest.

) 8ل�ي�ح�ق� ال�ح�ق� و�ي�ب�ط�ل� ال�ب�اط�ل� و�ل�و� ك�ر�ه� ال�م�ج�ر�م�ون�} (النفال:{((That He might cause the truth to triumph and bring falsehood to nothing, even though the Mujrimûn (disbelievers, polytheists, sinners, criminals) hate it.))

So when “Unveiling the deception” came out you were totally incapable of refuting it, not withstanding a few incoherent rantings you just about managed to spit forth.

)48ل�ق�د� اب�ت�غ�و�ا ال�ف�ت�ن�ة� م�ن� ق�ب�ل� و�ق�لGب�وا ل�ك� ال�أ�م�ور� ح�ت�ى ج�اءO ال�ح�ق> و�ظ�ه�ر� أ�م�ر� اللGه� و�ه�م� ك�ار�ه�ون�} (التوبة:{((Verily, they had plotted sedition before, and had upset matters for you, until the truth (victory) came and the Decree of Allâh became manifest though they hated it.))

Deceitfulness: Included in this assortment of monkey tricks, (by no means meagre) is your claim that elections and pictures of living things are issues on which there is a

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difference of opinion, and that consequently, they are open to ijtihaad. A refutation of this fallacy will come in the next chapter insha Allaah.

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Chapter: The Khalafi Publications' Breaches of foundational religious principles

The first issue: Ijtihaad and difference of opinion according to Khalafi Publications

I quote Khalafi Publications: “However it seems that there is in what you have compiled affairs that are untrue. Maybe what has been narrated to you has been narrated falsely. Other affairs you have mentioned are affairs regarding which the scholars have differed based upon their ijtihaad and evidences from the Book and Sunnah. There is also contained within the 'advice' clear falsehood invented and attributed against us.”

I say: You have divided my speech into two categories; the first, it being nothing but false allegations and the second consisting of issues upon which the scholars differ and are therefore open to ijtihaad. This led you (very conveniently), to conclude that all of my criticisms were to be rejected. As for the first category, it was more than clarified in “Unveiling the deception”, regarding the documentational evidence for my reports of SPUBS statements, whether they be written or oral. As for the second category, which concerns ijtihaad and difference of opinion, this is what is going to be examined here. I would like to draw attention to their erroneous concept of ijtihaad and their compound ignorance regarding the said terms.

The linguistic and technical definition of ijtihaad : Al-Aamidee said in “Al-Ihkaam”: Ijtihaad in the Arabic language means to exert oneself to the utmost in order to accomplish a task of laborious nature. This is why it is correct to say 'so and so made ijtihaad in carrying a heavy stone' but it is incorrect to say 'he made ijtihaad in carrying a mustard seed'.As for the technical definition used by scholars of Usool-ul-Fiqh it is: “To attain a credible, cogent conclusion (based on Shariah proofs) after having exerted oneself to the utmost in order to do so.”

The types of issues when differed upon in which ijtihaad is acceptable: Ash-Shaatibi in “Muwafaqaat” says, “So if it becomes apparent that a particular opinion happens to be in contradiction to the Book and the Sunnah, then it is to be considered null and void, and, with more reason any opinion derived from it. Due to this, a judge's ruling is to be rescinded if it opposes a textual proof or a consensus,

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even if his ruling was based on apparent or ambiguous evidence. His ruling is not to be rescinded, even if it was incorrect, if it stemmed from ijtihaad as long as it did not contradict a textual proof. But if it contradicted a textual proof, then it must be rescinded, because he would have ruled by other than what Allah revealed. And this (type of ruling) is not to be considered from the issues in which differences occur in the Shariah. Because, in reality, even though its origin is ijtihaad, it is not from the matters in which ijtihaad is made, even if one was to make ijtihaad in it. Ijtihaad has no place in these matters, so (this ruling) becomes with regard to the religion like the statement of one who is not worthy of ijtihaad11.

Rather, that in which difference of opinion is tolerated in the religion, are issues which have substantiated proofs, the result being defined by its strength or weakness. However, if difference of opinion arose due to the proof- being hidden (from one or more of the parties) or lack of understanding, then this is not from the matters in which difference of opinion is tolerated. Just as the salaf did not take into consideration the difference of opinion in matters like usury, temporary marriage, sodomy and the likes whose proofs were hidden from a group of people who contradicted in these matters.”12

So what we understand from Shaatibee's speech is that no blame is upon the mujtahid in matters where the proofs which are hidden from him. However, if the textual proof is made known, then no value is to be given to the statement of the mujtahid, nor is the issue considered to be from that which difference of opinion is tolerated.

Therefore issues of contention are of two types:1. Issues differed upon in which ijtihaad is unacceptable: There are some issues in

which there is a difference of opinion amongst the scholars, but there are (sacred) texts clearly validating a particular opinion, (consequently) leaving no room for ijtihaad, as (the well known juristic principle dictates) “Ijtihaad is unacceptable when (sacred) texts are available”. The scholars of Usool-ul-fiqh term this type of dispute: 'diametrically opposed differing'. Only until one becomes aware of the proofs is one attempting ijtihaad in such an issue excused.

11 And the one unworthy of ijtihaad cannot be described with a title of knowledge, rather his statements are equal to the statements of the ignorant one.

12 Muwafaqaat (5-138/139)

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2. Issues differed upon in which ijtihaad is acceptable: These are issues in which the scholars differ and in which there is no clear (sacred) text validating a particular opinion. Ijtihaad is, in these cases, acceptable. This type of differing for the most part comes under a category termed by the scholars as 'conflict of interpretation'.

This raises the question – are the issues mentioned by Khalafi Publications of the type in which ijtihaad is acceptable as they would have us believe? OR, do they directly contradict the textual proofs? Before listing clear texts which obviously clash with these fallacious fatwas, I would like to mention the proofs for the absolute invalidity of ijtihaad that contradicts clear (sacred) texts.

The total invalidation of ijtihaad by authentic texts (that contradict it)

Imaam ibn Al-Qayyim said in his book “I`laam Al-Muwaqi'een”13: Chapter: Concerning the prohibition of issues, fatwas, and rulings in Islam which contradict the (sacred) texts, and invalidation of ijtihaad and blind following after becoming acquainted with the (sacred) texts and the consensus of the scholars therein.Allaah said:

}GلEEه� و�ر�س�ول�ه� ف�ق�د� ض�Gالل � و�م�ا ك�ان� ل�م�ؤ�م�نs و�ل�ا م�ؤ�م�ن�ة إ�ذ�ا ق�ض�ى اللGه� و�ر�س�ول�ه� أ�م�رJا أ�ن� ي�ك�ون� ل�ه�م� ال�خ�ي�ر�ة� م�ن� أ�م�ر�ه�م� و�م�ن� ي�ع�ص)36ض�ل�الhا م�ب�ينJا} (الحزاب:

((It is not for a believer, man or woman, when Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], he has indeed strayed into a plain error.))

And He said: )1ي�ا أ�ي>ه�ا الGذ�ين� آOم�ن�وا ل�ا ت�ق�د*م�وا ب�ي�ن� ي�د�ي� اللGه� و�ر�س�ول�ه� و�ات�ق�وا اللGه� إ�نG اللGه� س�م�يع� ع�ل�يم�} (الجرات:{

((O you who believe! Make not (a decision) in advance before Allâh and His Messenger [sal-Allâhu 'alayhi wa sallam], and fear Allâh. Verily, Allâh is All-Hearing, All-Knowing.))

13 Vol. 4 P.36

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Allah said:إ�ن�م�ا ك�ان� ق�و�ل� ال�م�ؤ�م�ن�ي� إ�ذ�ا د�ع�وا إ�ل�ى اللGه� و�ر�س�ول�ه� ل�ي�ح�ك�م� ب�ي�ن�ه�م� أ�ن� ي�ق�ول�وا س�م�ع�ن�ا و�أ�ط�ع�ن�ا و�أ�ول�ئ�ك� ه�م� ال�م�ف�ل�ح�ون�} (النEEور:{

51(((The only saying of the faithful believers, when they are called to Allâh (His Words, the Qur'ân) and His Messenger [sal-Allâhu 'alayhi wa sallam], to judge between them, is that they say: "We hear and we obey." And such are the successful))

And He said:)105إ�ن�ا أ�ن�ز�ل�ن�ا إ�ل�ي�ك� ال�ك�ت�اب� ب�ال�ح�ق* ل�ت�ح�ك�م� ب�ي�ن� الن�اس� ب�م�ا أ�ر�اك� اللGه� و�ل�ا ت�ك�ن� ل�ل�خ�ائ�ن�ي� خ�ص�يمJا} (النساء:{

((Surely, We have sent down to you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) the Book (this Qur'ân) in truth that you might judge between men by that which Allâh has shown you (i.e. has taught you through Divine Revelation), so be not a pleader for the treacherous.))

And He said: )3ات�ب�ع�وا م�ا أ�ن�ز�ل� إ�ل�ي�ك�م� م�ن� ر�ب*ك�م� و�ل�ا ت�ت�ب�ع�وا م�ن� د�ون�ه� أ�و�ل�ي�اءO ق�ل�يلhا م�ا ت�ذ�كGر�ون�} (العراف:{

((Follow what has been sent down to you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers), besides Him (Allâh). Little do you remember!))

Allah said: )153و�أ�نG ه�ذ�ا ص�ر�اط�ي م�س�ت�ق�يمJا ف�ات�ب�ع�وه� و�ل�ا ت�ت�ب�ع�وا الس>ب�ل� ف�ت�ف�ر�ق� ب�ك�م� ع�ن� س�ب�يل�ه� ذ�ل�ك�م� و�ص�اك�م� ب�ه� ل�ع�لGك�م� ت�ت�ق�ون�} (النعام:{

((And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become pious.))

Allah said:) 57إ�ن� ال�ح�ك�م� إ�لGا ل�لGه� ي�ق�ص> ال�ح�ق� و�ه�و� خ�ي�ر� ال�ف�اص�ل�ي�} (النعام:{

(( The decision is only for Allâh, He declares the truth, and He is the Best of judges.))

Allah says:)26ل�ه� غ�ي�ب� الس�م�او�ات� و�ال�أ�ر�ض� أ�ب�ص�ر� ب�ه� و�أ�س�م�ع م�ا ل�ه�م� م�ن� د�ون�ه� م�ن� و�ل�ي و�ل�ا ي�ش�ر�ك� ف�ي ح�ك�م�ه� أ�ح�دJا} (الكهف:{

((With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly

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He sees, and hears (everything)! They have no Walî (Helper, Disposer of affairs, Protector) other than Him, and He makes none to share in His Decision and His Rule.))

Allah says: و�م�ن� ل�م� ي�ح�ك�م� ب�م�ا أ�ن�ز�ل� اللGه� ف�أ�ول�ئ�ك� ه�م� {)44و�م�ن� ل�م� ي�ح�ك�م� ب�م�ا أ�ن�ز�ل� اللGه� ف�أ�ول�ئ�ك� ه�م� ال�ك�اف�ر�ون�} (الائدة:وقال تعال: {

)47و�م�ن� ل�م� ي�ح�ك�م� ب�م�ا أ�ن�ز�ل� اللGه� ف�أ�ول�ئ�ك� ه�م� ال�ف�اس�ق�ون�} (الائدة: {)45الظGال�م�ون�} (الائدة:(( And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers)) ((And whosoever does not judge by that which Allâh has revealed, such are the oppressors)) ((And whosoever does not judge by what Allâh has revealed (then) such (people) are the Fâsiqûn [the rebellious])) Thus, due to the widespread repercussions and general damage caused to the ummah by ruling by other than what Allaah has revealed, the point was repeated and emphasised in the same passage (in the Quran)

And Allah said: ق�ل� إ�ن�م�ا ح�ر�م� ر�ب*ي� ال�ف�و�اح�ش� م�ا ظ�ه�ر� م�ن�ه�ا و�م�ا ب�ط�ن� و�ال�إ�ث�م� و�ال�ب�غ�ي� ب�غ�ي�ر� ال�ح�ق* و�أ�ن� ت�ش�ر�ك�وا ب�اللGه� م�ا ل�م� ي�ن�ز*ل� ب�ه� س�EEل�ط�انJا و�أ�ن�{

)33ت�ق�ول�وا ع�ل�ى اللGه� م�ا ل�ا ت�ع�ل�م�ون�} (العراف:((Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins and every kind of fornication) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge."))

And Allaah reprimanded those who argue with no knowledge in his statement:ه�ا أ�ن�ت�م� ه�ؤ�ل�اء? ح�اج�ج�ت�م� ف�يم�ا ل�ك�م� ب�ه� ع�ل�م� ف�ل�م� ت�ح�اج>ون� ف�يم�ا ل�ي�س� ل�ك�م� ب�ه� ع�ل�م� و�اللGه� ي�ع�ل�م� و�أ�ن�ت�م� ل�ا ت�ع�ل�م�ون�} (آل عمEEران:{

66(((Verily, you are those who have been overcome (in argument) regarding that which you have knowledge of. Why do you then dispute concerning that of which you have no knowledge? It is Allâh Who knows, and you know not.))

And he prohibited anyone from declaring a particular thing to be haraam or halaal without it having been stated as thus by Allaah and His Messenger and declared the

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perpetrator of the aforementioned act to be an inventor of lies.

Allah says: و�ل�ا ت�ق�ول�وا ل�م�ا ت�ص�ف� أ�ل�س?ن�ت�ك�م� ال�ك�ذ�ب� ه�ذ�ا ح�ل�ال و�ه�ذ�ا ح�ر�ام� ل�ت�ف�ت�ر�وا ع�ل�ى اللGه� ال�ك�ذ�ب� إ�نG الGذ�ين� ي�ف�ت�ر�ون� ع�ل�ى اللGه� ال�ك�ذ�ب�{

)117-116ل�ا ي�ف�ل�ح�ون� م�ت�اع� ق�ل�يل و�ل�ه�م� ع�ذ�اب� أ�ل�يم�} (النحل:((And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allâh. Verily, those who invent lies against Allâh, will never prosper. A passing brief enjoyment (will be theirs), but they will have a painful torment.))

And there are many such Aayahs that have this meaning.

And in the Sunnah as in Bukhari and Muslim, ibn `Abbaas narrates that Hilaal ibn Umayyah accused his wife, in the presence of the Prophet $, of committing adultery with Shareek ibn Sahmaa'. He then mentioned the cursing and the Prophet $ saying, “keep an eye on her; if the baby has black eyes, large buttocks, and fat calves, then he is Shareek's; but if it looks like such and such then he is Hilaal's.” So when she gave birth, the baby's appearance was as they had dreaded. So the Prophet $ said, “Were it not for that which is in the Book of Allaah, I would have a contention with her”. He meant by the Book of Allaah, and Allaah and His messenger know best, Allaah's statement: But it shall avert the punishment (of stoning to)) {و�ي�د�ر�أ� ع�ن�ه�ا ال�ع�ذ�اب� أ�ن� ت�ش�ه�د� أ�ر�ب�ع� ش�ه�اد�ات ب�اللGه�}death) from her, if she bears witness four times by Allâh, that he (her husband) is telling a lie.)) (An-Nur:8) And he meant by having 'a contention with her', and Allaah knows best, that he would have applied the shariah punishment due to her baby's resembling the man she was accused of committing adultery with. But the Book of Allaah has the final say, invalidates all other opinions, and leaves no space whatsoever for ijtihaad.” End of quote from ibn al-Qayyim.

Al-Imaam Muhammad Ash-Shanqeeti said, “It is common knowledge that the prerequisites for ijtihaad are only so when ijtihaad is valid. As for those issues which are clearly laid down in the Book and the Sunnah, it is not permissible for anyone to apply ijtihaad therein. And so the stipulation of prerequisites therein is irrelevant. There is no choice in such issues but to follow (the proofs).”14

14 Adwaa Al-Bayaan P.1588

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Critique of the fallacious arguments employed by Khalafi Publications in the issues mentioned by them

First issue: ElectionsKhalafi Publications said: “We respectfully differ with those true ulamah who allow partaking in elections which they regard as a lesser of two evils. We ask that Allaah forgive them and us. But this affair does not necessitate that we make walaa' and baraa' with each other or declare each other to be mubtadi'ah, but that we present our proofs and evidences and convince our Salafi brothers of what we see to be correct, which we hold is the position of Allaamah Muqbil al-Waadi'ee (rahimahullaah).” End of quote.

Imaam ibn Al-Qayyim said15: “Some hold that issues in which there are differences of opinion do not merit criticism and condemnation. This is incorrect. For criticism and condemnation are directed either at speech and fatwa, or at actions. As for the former, whenever it contradicts the Sunnah or widespread consensus, the scholars are unanimous that it is to be condemned. And if it is not so, then clarifying its tenuousness and incompatibility with the shariah proofs is, nevertheless, a form of condemnation. As for actions, if they be in conflict with the Sunnah, or consensus (of the scholars), then condemnation of them is imperative, to a degree befitting the error. So how can a faqeeh say that issues in which there are differences of opinion are not open to criticism or condemnation, when scholars of all sects are of the unequivocal opinion that any judges' ruling that disagrees with the Book and Sunnah is to be rescinded, even if some scholars happen to be in agreement with it.” - End of quote.

Imaam Ash-Shawkaanee said, in response to the statement that 'issues in which there are a difference of opinion are not open to criticism and condemnation'16:“This particular statement has become the foremost hindrance in the way of 'enjoining the good and forbidding the evil', which are, as I have previously clarified, of paramount importance. Both Allaah and His Messenger $ have made it incumbent upon this ummah to order the good and forbid the evil as detailed in the shariah. The correct gage for that being the Book and the Sunnah. So it is the duty of every Muslim to order any good and forbid any evil he finds therein. And if it so happens that

15 Ilaam Al-Muwaqieen 5/24216 As-Sail Al-Jarrar 4/588

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someone from the people of knowledge happens to contradict this, then his opinion should be considered an evil in need of being condemned, followed by the condemnation of he who acts upon it. The shariah that commands us to order the good and forbid the evil, is to be found nowhere other than the Book and the Sunnah. As for the later introduction of madhabs, then they are in no way new shariahs abrogating that which was brought by the seal of the Prophets $. They are nothing but innovations and newly invented affairs in Islaam. So whatever happens therein to agree with the Book and the Sunnah, then it has already been preceded by the Book and the Sunnah. And whatsoever is in conflict with the Book and the Sunnah is to be hurled back at its proponent, cast in his face, as stated in authentic proofs, one of which is, “Every affair not coinciding with our affair is rejected.” It is therefore incumbent upon whoever knows the good from the evil, as detailed in this shariah, to order the good and forbid the evil according to this knowledge. The factuality of the truth never changes, neither does the fact that we are bound to act upon it, enjoin it, and condemn those who are ready to oppose it for something as paltry as a mere opinion, ijtihaad be it, or innovation.

Suppose that one abandoning his obligatory (acts of worship) or a sinner was to say (in support of his act): 'such and such (scholar) supports this opinion' or 'so and so holds this view', we say to him: 'Allaah did not order us to follow your so and so. In fact he said to us in his Book :

] 7 و�م�ا آت�اك�م� الر�س�ول� ف�خ�ذ�وه� و�م�ا ن�ه�اك�م� ع�ن�ه� ف�ان�ت�ه�وا} [الشر: {((And whatsoever the Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]) gives you, take it; and whatsoever he forbids you, abstain (from it).))

If he remains unconvinced, then appoint the Book and the Sunnah as a judge between you and he, as we have been commanded to do by Allaah in his Book whenever disputes arise amongst us.” - End of Quote.

Al Imaam Ash-Shaafi`ee said in “Ar-Risaalah”: It is prohibited for anyone who knows the manifest proofs of Allaah in his Book or on the tongue of his Prophet $ to differ regarding anything therein. - End of Quote.

Al-Imaam ibn Abd-Al-Barr said in “Jaami bayaan al Ilm wa fadlihi”17:” The existence of

17 Vol 2. P.115

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difference of opinion is not, to my knowledge, used as a proof by any of the jurists from this ummah, ecept for the one who has no insight, knowledge or is devoid of any proofs to support his opinion.”Al-Muzanee said: “whoever says that it is permissible to differ, and that if two scholars contradict each other, one declaring something halaal and the other declaring it haraam, that they have both done their duty and both are correct in their ijtihaad”; we say to them did you make this deduction using a root source (i.e. the Book and the Sunnah) or by analogy (qiyaas)?' If he says: 'using a root source', then (we say): 'how can it be from a root source whilst the Book and the Sunnah reject difference of opinion? This is unacceptable to anyone with any common sense, much less a scholar. Also, is it not the case that if we have two apparently conflicting hadeeths, one saying halaal, the other haraam, we find in the Book and the Sunnah a proof for accepting one and rejecting the other? Is it not upon us to accept the one backed by proofs and reject the other along with any ruling derived from it? If this happens to pose a problem due to the daleel not being clear to him then it is imperative to adopt a neutral stance. So if he agrees, as he must, or be in conflict with many scholars, say to him: 'why do you not then adopt this methodology in regard to the two scholars differing and accept that which is backed by daleel and reject that which is not?'”. End of Quote.

Shaikhul-Islaam ibn Taymiyyah says: “It is impermissible to bring forth differing opinions as proof in issues of contention. The only valid proofs are the (holy) texts, consensus of the scholars, and an extracted proof derived from an understanding of the shariah proofs, not the opinions of some scholars. The opinions of scholars are in need of shariah evidence to support them. The shariah evidence is not in need of opinions of the scholars to support it.”18 He also said:”Let it be known that most of those who have gone astray as regards this issue or failed to recognize the truth, are those who fell short in following that which the Messenger brought. They abandoned reflecting upon the texts and deducing rulings from them which would have been the means of obtaining this knowledge. But they strayed when they turned away from the Book of Allaah.

ف�إ�م�ا ي�أ�ت�ي�ن�ك�م� م�ن*ي ه�دJى ف�م�ن� ات�ب�ع� ه�د�اي� ف�ل�ا ي�ض�لM و�ل�ا ي�ش�ق�ى و�م�ن� أ�ع�ر�ض� ع�ن� ذ�ك�ر�ي ف�إ�نG ل�ه� م�ع�يش�ةh ض�ن�كhا و�ن�ح�ش�EEر�ه� ي�EEو�م�{)124-123} (طه :ال�ق�ي�ام�ة� أ�ع�م�ى

((Then if there comes to you guidance from Me, then whoever follows My Guidance he shall neither go astray nor shall be distressed. But whosoever turns away from My

18 Al-Fataawa Al-Kubra 1/406

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Reminder (i.e. neither believes in this Qur'ân nor acts on its teachings), verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."))

Ibn Àbbaas said: ”Allaah has pledged to keep whomsoever reads the Qur'aan and acts accordingly from straying in this life or being miserable in the next.” He then read this Aayah. “19 End of quote from Shaikh-ul-Islaam ibn Taymiyyah.

Now let us look at what Al-Imaam Al-Wadièe had to say when asked: “Are elections an issue of ijtihaad on which there are no clear texts of prohibition? And, is the one calling to elections to be declared a faasiq, or astray?”

He answered:”The one who calls to elections is astray and a faasiq. He is consolidating the position of Communism, Ba`thism, Naasirism, and other foreign ideologies that are coming to our unpolluted land which the Messenger of Allaah mentioned. He said “Eemaan is yemeni and wisdom is yemeni.” Miskeen, miskeen is the one who says that elections are an issue of ijtihaad! If you call him to elections he will answer “yes!”. Jamèeyatul Hikmah! Why do you reproach the Ikhwaanees for participating in elections yet participate in them yourselves! Either leave them, and then condemn them, or hold your tongues!

)3-2ي�ا أ�ي>ه�ا الGذ�ين� آOم�ن�وا ل�م� ت�ق�ول�ون� م�ا ل�ا ت�ف�ع�ل�ون� ك�ب�ر� م�ق�تJا ع�ن�د� اللGه� أ�ن� ت�ق�ول�وا م�ا ل�ا ت�ف�ع�ل�ون�} (الصف:{((O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do.))

)44أ�ت�أ�م�ر�ون� الن�اس� ب�ال�ب�ر* و�ت�ن�س�و�ن� أ�ن�ف�س�ك�م� و�أ�ن�ت�م� ت�ت�ل�ون� ال�ك�ت�اب� أ�ف�ل�ا ت�ع�ق�ل�ون�} (البقرة:{((Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allâh) on the people and you forget (to practise it) yourselves, while you recite the Scripture! Have you then no sense?))

How can we say they are a matter of ijtihaad?! If a Yemeni Muslim were to apostate, would we declare it to be an issue of ijtihaad?! Or, do we say that the Messenger of Allaah said: ”Kill whoever abandons his religion?” Does democracy state that if a Muslim apostates, the shariah punishment should be applied to him? No! So how can it be considered an issue of ijtihaad?! Hizbiyyah blindens and deafens (its adherents)! Some of them even go so far as to say that they are obligatory! Others say they are an issue of ijtihaad, but our mighty Lord says in His noble Book:

19 Al-Fataawa Al-Kubra 1/143

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﴿أ�م� ح�س?ب� الGذ�ين� اج�ت�ر�ح�وا الس�ي*ئ�ات� أ�ن� ن�ج�ع�ل�ه�م� ك�الGذ�ين� آم�ن�وا و�ع�م�ل�وا الص�ال�ح�ات� س�و�اء م�ح�ي�EEاه�م� و�م�م�EEات�ه�م� س�EEاءO م�EEا]٢١[الاثية: ي�ح�ك�م�ون�﴾

((Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allâh – Islâmic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.))

and He says: ﴾�]٢٨:[ص﴿أ�م� ن�ج�ع�ل� الGذ�ين� آم�ن�وا و�ع�م�ل�وا الص�ال�ح�ات� ك�ال�م�ف�س?د�ين� ف�ي ال�أ�ر�ض� أ�م� ن�ج�ع�ل� ال�م�ت�ق�ي� ك�ال�ف�ج�ار

((Shall We treat those who believe (in the Oneness of Allâh – Islâmic Monotheism) and do righteous good deeds as Mufsidûn (those who associate partners in worship with Allâh and commit crimes) on earth? Or shall We treat the pious as (we treat) the wicked)?))

These people have drunkards, Communists, and Ba`thees with them making their contributions.”20 End of quote.

I have quoted the statements of the scholars demonstrating that ijtihaad is impermissible when it comes into conflict with the (sacred) texts. The one making this type of ijtihaad is rewarded whilst being in error, and he may in some cases receive no reward as mentioned by Sheikhul-Islaam in Majmoo` Al-Fataawaa (32/20). “The mujtahid must follow shariah proofs and this type of deed21 is totally unwarranted by the shariah. Some people however, may do this in emulation of the ijtihaad of others. i.e. blindly following those who did it from the sheikhs and scholars. Those sheikhs did so because they assumed it to be beneficial, or due to fabricated hadeeth. If the proof of prohibition was not established upon them, they are not to be punished. As for their reward, it may be that their reward is that they are more preferred than others of their type. But as for their being rewarded for drawing closer to Allaah by it (i.e. the ijtihaad), that is implausible for these types of deeds.” End of Quote.

This is supported by the statement of Al-Imaam Al-Wadi`ee – May Allaah have mercy upon him- when he was asked:“This fatwaa of yours... some of the major scholars from Ahlus-Sunnah have given verdicts other than this fatwaa of yours. Therefore, why is this not to be considered a

20 Ghaarat Al-Ashritah 2/16921 He is speaking about Shirk (associating partners with Allah)

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matter of ijtihaad, for it has been said to be so.”

So he replied: “What happened was that Sheikh Al-Albaanee as well as Sheikh ibn Baaz, gave a religious verdict to the people of Algeria permitting them to participate in elections, and that there is no harm in women participating in elections if they wear niqaab. The Ikhwaanul Muflisoon then propagated this religious verdict. So I say that the two sheikhs must fear Allaah and retract this fatwaa that has misguided many of Ahlus-Sunnah. All praise is due to Allaah, Ahlus-Sunnah are not blind followers, for verily Allaah states in His Noble Book:

]٣٦[السراء: ﴿و�ل�ا ت�ق�ف� م�ا ل�ي�س� ل�ك� ب�ه� ع�ل�م�﴾ ((And follow not that of which you have no knowledge.))

Therefore we give all due respect to our scholars like Sheikh Al-Albaanee and Sheikh ibn Baaz. As for the others who gave verdicts, they are either blind followers of Sheikh Al-Albaanee and Sheikh ibn Baaz, or they have been nurtured amongst the Ikhwaan Al-Muslimeen and only recently left them. They still have Ikwaanee ideas. Or, they are just straight up hizbees , as is the case with many of those who gave this fatwaa ”22. End of quote.

But lo and behold! Did not Salafi Publications, not so long ago, level criticisms at Jamèeyat Ahlil Hadeeth in Britain (a hizbee organization) regarding the issue of elections and their entering parliament; and they made these from amongst the reasons why they were to be considered hizbees? Yet today, when Ùbaid Al-Jaabiree gives a fatwaa on the permissibility of entering elections they quoted under it “a beautiful answer!?”

)32ف�م�اذ�ا ب�ع�د� ال�ح�ق* إ�لGا الض�ل�ال� ف�أ�ن�ى ت�ص�ر�ف�ون�} (يونس:{((So after the truth, what else can there be, save error? How then are you turned away?))

Is this not a blatant contradiction, born of fanatically following the Hizbee Ùbaid? Was it not rather, obligatory upon them to clarify Al-Jaabiree's error out of sincerity to the deen? Or at least just hold their tongues if too cowardly to openly condemn him?

Let it be understood by the reader that the brothers at Khalafi Publications are totally ignorant of the difference between the type of issues in which ijtihaad is permissible

22 Ghaarat Al-Ashritah 2/171

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and those in which it is not. Consequently they silently disagree with scholars who permit elections but do not condemn23 (their erroneous fatwaas). They then have the audacity to claim that they hold Sheikh Muqbil's opinion with regard to elections24!? Did Sheikh Muqbil silently disagree without condemnation? Look at his advi

the victory of the lord of the creation in clarifying ... · calling to allah upon the way of the...

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