Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Abul Hasan Malik – reading from the works of Shaikh Muhammad ibn Hadee al-Madkhalee (hafidhahullaah) – gave a khutbah under the heading “Boycotting the People of Innovation and Desires.”
Addressing those who leave the path of the Salaf to compromise with ahlul-bidah, Shaikh Muhammad ibn Hadee al-Madkhalee (hafidhahullaah) said:
Some of them try to make excuses (for leaving Ahlus-Sunnah [The Saved Sect] and joining Ahlul-Bid’ah) (saying), “If I don’t do this, I’ll find some harm in the University. Maybe, I will not get accepted.” Or “maybe I won’t get my Masters.” Or whatever it may be from their statements. If I don’t do these things, the organization that I am with, I will find some harm within my organization.
But the reality is opposite to what they say. The truth is that no harm was going to come to them. They construe things. And the door of ta`weel (interpretation) is expansive. Once one starts making interpretations, how far can one go. No harm has come to him, but he imagines this. He puts it in his mind [convinces himself] that if he doesn’t do these things [compromise with ahlul-bidah], some harm will come to him and he’ll be destroyed.
May Allaah have mercy on our pious predecessors who understood the likes of these things, and therefore were extremely firm against it. Because this kind of person [who desires to leave the truth for falsehood, sell his religion] is dangerous to others, if he remains upon the Sunnah. He becomes a proof for everyone who wants to deviate. That individual, with his excuses and falsehood, becomes an excuse for everyone who tries to deviate and intends to deviate from the straight path. They use him as a hujjah (evidence, proof). This is IF he remains upon the Sunnah, but the majority of those – the likeness of whom we have mentioned – end up becoming like the people of desires.
Abu Bakr al-Marroodi, the companion of Imam Ahmad ibni Hanbal [d.241H], mentioned about Ahmad ibni Hanbal [The Imam of Ahlus-Sunnah wal Jama'ah in his time] that Yahya ibnu Ma’een (the great imam of hadeeth) entered upon Imam Ahmad ibni Hanbal and gave him salaams. Imam Ahmad did not return the salaams to Yahya ibni Ma’een.
Imam Ahmad did not return the salaams to Yahya ibni Ma’een. Yahya ibni Ma’een was a great Imam of hadeeth, from the leaders of the People of Hadeeth, but at the time of the fitnah when the people were falsely saying, “The Qur`an is created,” Yahya ibni Ma’een was from those who when threatened [with beating], he gave in and said, “The Qur`an was created,” not believing it, but he said it so he wouldn’t be beaten. And because of this, Imam Ahmad lam yarud ‘alaihi salaam (did not return the salaam to him).
[Now, I want to make mention of this, ikhwaan, I'm going to tell you a story to show you who Yahya ibni Ma'een was. Someone came to Ahmad ibn Hanbal and said, "I have some narrations; in them are errors (mistakes), so can you point them out for me. What did Imam Ahmad say? "It is upon you to go to Abu Zakariyah (who was Yahya ibnu Ma'een). For indeed, he knows the error in hadith. So this is an imaam - a great scholar of hadith, and imam of the Sunnah - whom Imam Ahmad originally told the people to go to beyond the shadow of a doubt. So do not be in doubt who this man was.]
Shaikh Muhammad ibn Hadee continued: “And who is like Yahya ibn Ma’een? But the point is this: he gave salaam to Imam Ahmad, and Imam Ahmad did not return the salaam. Imam Ahmad took an oath that he would never speak to those who spoke in the fitnah of the [deviated, invented belief] of the creation of the Qur`an. So he was fulfilling his oath, ikhwaan. Yahya Ibnu Ma’een was from those mutaa`awaleen. So Imam Ahmad did not give him the salaam. Listen to [read] this story; in it are so many benefits.
So Yahya began to make excuses for himself before Imam Ahmad ibni Hanbal. He said, “Ya Aba ‘Abdillaah (O father of ‘Abdillaah) Hadith ‘Ammaar. (What about the hadith of ‘Ammaar ibnu Yaasir?)”
‘Ammaar was the companion of the Messenger of Allaah (salallaahu ‘alaihi wa sallam), who when the mushrikin (polytheists) beat him and punished him and told him to deny the Prophet (salallaahu ‘alaihi wa sallam), he denied the Prophet (salallaahu ‘alaihi wa sallam) [on the tongue only]. Then, he went to the Prophet (salallaahu ‘alaihi wa sallam) and told him what happened. The Prophet (salallaahu ‘alaihi wa sallam) said to him:
“How do you find your heart?” He said: mutama`inna bil eeman (strong in faith). Then the Prophet told him: fa idha ‘addu fa ‘udd (if they do the same thing to you, then do the same thing again).
We have to listen to the fiqh that Imam Ahmad extracted from this affair. So Yahya ibnu Ma’een brought this narration to Imam Ahmad as a hujjah (evidence) to defend himself. And he mentioned the ayah:
Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith… (An-Nahl 16:106)
After mentioning that ayah and the narration of ‘Ammaar, Imam Ahmad did not respond to him and he turned his face away from him – toward the wall. He didn’t respond and looked away from him, so Yahya left and said, “Uff” [an expression of disgust]. Yahya said, “We make excuses and he doesn’t accept them from us. And Allaah said: Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith… (An-Nahl 16:106)”
Then he sat outside the door of Imam Ahmad. He didn’t leave. He waited until Abu Bakr Marroodi (the narrator of this narration) left the house of Imam Ahmad, and Yahya asked him, “What did Ahmad say? Did he say anything?” Abu Bakr Marroodi said, “Na’aam (yes)!” Yahya asked, “What did he say?”
Marroodi said: I heard him say: Hadeeth ‘Ammaar. Hadeeth ‘Ammaar. [Meaning are you going to use the the hadeeth of 'Ammaar?] Then Ahmad mentioned the ayah: Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith… (An-Nahl 16:106)
Imam Ahmad was rejecting Yahya’s use of this hadeeth and ayah as a hujjah (proof) for his actions.
Listen to (read) what Imam Ahmad extracted from this narration. He said,
“As for ‘Ammaar, what comes in the narration is: Ammaar said: ‘I passed by the mushrikeen (polytheists), and I found them cursing you and belittling you. So I forbade them and rebuked them for doing this. Then they beat me.’
But as for you, when they told you they were going to beat you, you gave in. They didn’t actually beat you; they just said they were going to beat you, and you answered (gave in). You were not beaten. They said they were going to beat you, and you gave in.
(In other words, as for ‘Ammaar, he was actually beaten. And then after the suffering that he couldn’t take any more, then he said this. As for you, you didn’t even get beaten. They threatened you, and you said “khalaas” (that’s it, I’m giving in).)
So Yahya ibnu Ma’een said [this ikhwaan, is Insaaf (justice)]:
“Lillaahi Darruk, ya Aba ‘Abdillaah” (Allaah has given you success, oh Abu ‘Abdillaah). “Murr, ya Aba ‘Abdillaah” (Do as you must do, oh Abu ‘Abdillaah). This was Yahya ibnu Ma’een, whom Imam Ahmad had just refused to give salaam and shunned.
If someone says a word about us – even if it is the haqq (truth) regarding us – we turn from them and curse them and speak evil of them. But the imams of the Sunnah “Murr, ya Aba ‘Abdillaah.” Where are we from these individuals of the Salaf-us-saleh. Yahya said, “Do as you must do, oh Abu ‘Abdillaah, for I do not know of anyone under the heavens more knowledgeable (having greater fiqh in these affairs) than you Imam Ahmad. This is after Imam Ahmad turned away from him, and refused to return the salaam to him.
Look at the difference: ‘Ammaar was beaten after he rebuked them. And the Prophet (salallaahu ‘alaihi wa sallam) said: if they repeat this, you say the same thing. But as for you, it was said, “we’re going to beat you, and you answered (gave in) immediately.”
So as for these who leave Ahlus-Sunnah wal Jama’ah and leave the people of guidance, and say, “They’re going to harm me if I don’t do this, that or the other. So they go [give in] immediately; no harm has even touched them yet. They haven’t even spoken out first, and then found some harm. They just shut up (gave in) immediately. So they sell their religion for the dunya (wordly life). So look at the justness and fairness of Yahya ibnu Ma’een, who said to Ahmad, “Say what you need to say.” This is the true fiqh of the religion of Allaah.
So these people have sold the religion for the dunya for (a reason) that they only imagined, due to their weakness. They sell their Religion. So nothing remains from them from the Deen, and their dunya will not be established for them. So they go with the people of bid’ah and hizbiyah, and become soiled with the filth of bid’ah and hizbiyah, and have left their brothers and the scholars and have become of those people of bid’ah.
Ash-Sha’bee (rahimahullaah) narrated that the Salaf used to say:
“Do not ask anyone after three matters: who he enters and leaves with; whom he walks down the street with; and whom he sits with.”
So if you see who a man walks with, whom he sits with, and whom he companions, what do you want to know about him after that?
Article originally from brother Maher Attiyeh
Received in West_London_Dawah Yahoo Group
Shaykh Saalim at-Taweel – Imam and Khateeb under the Ministry of Islamic Affairs in Kuwait. Graduated from Imam Muhammad bin Sa‘ud Islamic University in Qaseem, KSA (AH 1407) . From His Teacher are : Shaykh Muhammad bin Salih al-‘Uthaymeen, Shaykh Abu Yusuf Abdur-Rahman Abdus-Samad , Shaykh Falaah bin Ismail
You can download the mp3 audio @
Shaykh ‘Ubayd al-Jaabiree Warns Against Anwar al-Awlaki – In the aftermath of the heinous shooting at Fort Hood in Texas, the shooter’s and other Khaarijee renegades’ connection to Anwar al-Awlaki has come to light, especially in the western media. Awlaki is the common denominator in many of the recent terrorist acts and attempts that have recently occurred. Awlaki is not one to carry out such attacks himself, rather he incites and inspires young ignorant Muslims to commit such crimes in the name of Islam. So the noble Scholar of Madinah, Saudi Arabia: Shaykh ‘Ubayd Ibn ‘Abdullaah al-Jaabiree has delivered this warning against al-Awlaki. The Shaykh is presented with three of al-Awlaki’s statements that impy mass takfeer of the Muslims and the Shaykh goes onto reply to these falsehoods. The Shaykh also hits the nail on the head when he says that al-Awlaki has become polluted with the ideas of Sayyid Qutb – who is undoubtedly the catalyst for the modern day acts of terrorism committed in the name of Islam.
NOTE: Due to the importance of the topic at hand, a full English transcript of the Shaykh’s speech is to follow very soon inshaa` Allaah, as well as more speech about al-Awlaki from Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-’Aqeel of al-Madinah, Saudi Arabia.
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Refutation of Habib Ali al Jifiri – Sheikh Fawzaan
What is your opinion on Habib Ali ul Jifiri ? Is he from Ahl Al Sunnah Wa Al Jaamah ? We have heard many people state that listening to him is fine. So please clarify for us his creed because their has been a great affliction caused by this man.
Sheikh Fawzaan :
The mans audio recordings and books will judge for itself. The man is an innovator. A babbler. He calls to worship the graves and souls. He is a babbler. His audio recordings are available. In his own words, he mocks Ahl AlSunnah and Ahl Al-Tawheed (Family Of Monotheism). He mocks them.
Refutation of Habib Ali al Jifiri – Sheikh al Raajahee
A questioner from the UAE asks, many people have taken up the issue of warning against him or defending him in regards to Habib Ali al Jifri. So what is your advice ? And if he is to be warned against – than is this considered from the forbidden type of backbiting ?
Sheikh AbdelAziz al Raajhee :
What we see is that Habib Ali Al Jifri is a sufi (soofee) and the sufis are ash’aris. He praises them – promotes pantheism “wihdet al wujuud” and the likes of it (them). Likewise he endorses shirk (polytheism), and the seeking intercession (supplication) from / on the dead. He is a babbler, qaaburee (grave worshiper), sufi, ash’ari. This isn’t considered backbiting, rather it is mere advice. Warning against the evil doers, innovators, and the ones that mislead. This isn’t backbiting, rather this is advice. He is a babbler. There is no doubt that he is a babbler. We have heard his words on an audio recording of him, we have found that he endorses the call of the qaaburiyyah (grave worshipers) and seeking intercession from the Prophet. He attributes baseless matters to the Companions – he negates the hadiths. He is a babbler, sufi, qaaburee, ash’ari.
Listen / Download Mp3 Here (Time 9 min)
This is a segment taken from a Khutbah entitled “The Statement La ilaaha illallaah” Delivered by Abu Khadeejah Abdul-Wahid. For more information please visit:
The famous Qasida Burda by Busiri that Hamza Yusuf and other sufis chant states within it:
OH MOST GENEROUS OF MANKIND (referring to the Prophet sallah Allaahu alayhi wasalam) I HAVE NO ONE TO SEEK REFUGE IN EXCEPT YOU WHEN THE WIDESPREAD CALAMITY OCCURS.
Did he forget that he can seek refuge in Allaah the ALL HEARER? Allaah the MOST HIGH says:
(Qur’an 113:1) Say: “I seek refuge with (Allâh) the Lord of the daybreak
(Quran 114:1) Say: “I seek refuge with (Allâh) the Lord of mankind,
Did he forget that the dead can’t hear the living?
[Qur'an 27:080] Verily, you cannot make the dead to hear (i.e. benefit them and similarly the disbelievers), nor can you make the deaf to hear the call, when they flee, turning their backs.
[Qur'an 46:005] And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?
He is a clear deviant misguiding many so why do you love him? Is it because his English impresses you? Isn’t the correct belief the most important thing or is speaking articulately more important? WAKE UP OH MUSLIMS
Allaah says:”And invoke not besides Allâh, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).
The burdah also says: “I swear by the moon that split.”
However, it is not permissible to swear by other than Allaah the MOST HIGH, and to do so is a minor form of Shirk. The Prophet (sallah Allaahu alayhi wa sallam) said: Whomever gives an oath by other than Allaah has committed Shirk or kufr. (Ahmed, 4509 & Tirmidhee, 1534)
The Burdah also states within it:
” and how could you give the dunya importance, when if it was not for him (the prophet), the dunya would not have appeared from nothingness “
This is more deviation. Allaah the MOST HIGH says:
“And I did not create the Jinn and the Mankind except to worship me” (Surah al-Dhariyat, 56)
The Burdah states: Discard what the Christians claim about their Nabi Then decide and say what you wish in praise of him (Rasulullah Sallallahu Alayhi Wasallam). (Chapter 3/29-30)
The proof against this is the Prophet (sallah allahu alieh wasalam) said, “Do not do to me as the Christians did to Jesus, I am a messenger of Allah, therefore, say the servant of Allah and His messenger.”
Ibn Al Jawzy said the hadith means do not go into extreme in one’s love for the Prophet (sallah allahu alieh wasalam). The context of the hadith was such that Mu’ath (radia allahu anh) asked the Prophet if he may prostrate to him, and the Prophet (sallah allah alieh wasalam) set a rule against going into extreme love for him.
Dr Saleh as-Saleh Raheemahulah stated regarding the Burdah:
A special warning concerning the infamous Burdah poem of Al-Busiri: It is plain shirk because it exaggerates the Prophet (Peace be upon him) giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title: Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English)
It is stated in this poem, among other things, that And of your knowledge is the knowledge of the pen and the preserved tablet! The “pen refers to the pen which Allah commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.”9 According to this poet, the Prophet knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications.
End of quote
Regarding the knowledge of the unseen then Allaah the Most-High says:
And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Qur’an 6:59)
- What do you know about “The Poem of the Scarf”? Famously known as ‘Qasidah-Burdah’ by Muhammad bin Saeed Al-Busairi (601-695 AH) – by Shaykh Muhammad Jameel Zenoo
In the past few years, there is a particular piece of Arabic poetry that has reached the Muslims in the west and has been translated into English. This poem is called Qasidah Al-Burdah by Muhammad Al-Busairi. It is also known as the most famous if not the most famous poem that supposedly praises the Prophet (sallah allahu alieh wasalam).The poem has been widespread in Arabic for nearly eight centuries and many scholars have replied to it in Arabic.
Hamza Yusuf is the translator and explainer into the English language of Sufi poem, ‘Al-Burda’ of Al-Busairee.
The burdah is well known poem circulated amongst Soofee circles. It was written by a person known as Salih Muhammad bin Hasan al-Busairee, a Soofee, who suffered from an ailment. He then claimed to have a vision in which he saw the Prophet (sallallaahu alaihi wa sallam) to whom he complained of his ailment. The Prophet then passed his hand over his body and as a result he became cured. Then after, the Prophet put a mantle (burdah) over him.
Then upon awakening, he was cured of his ailment, and he found that after awakening the mantle was actually on him (i.e. the one that he saw in the dream given to him by the Prophet (sallallaahu alaihi wasallam)).
Its this poem that al-Qadhi’s co-signatories recite in their special “burdah nights”.
Al-Busairee says in his al-Burdah:
“O Noblest Of Messengers. I have no one with whom I can seek refuge save you when the ”amam” event occurs.”
There is an issue as to the meaning of the word “amam”. This requires a bit of detail and we may discuss it in a separate thread or post to rebut the Soofees, but at this point, so as not allow the Soofees to claim that the translation has been done in a certain way, we will just use one of theirs:
“O noblest one in creation (Prophet Muhammad), I have none from whom to request protection other than you when the Universal Event befalls.”
This translation is by Hisham Kabbani. At this point, it makes no difference how its translated, the issue remains the same, and there is nothing for the Soofees in their attempted defence.
So what have the scholars said about these words?
Shaykh Sulaimaan bin Muhammad bin Abdul-Wahhaab: “So reflect upon what is in this line (of poetry) of shirk. From that is that he has negated that there is any protector for him when events occur to him except the Prophet (sallallaahu alaihi wasallam), but this is for no one except Allaah alone, without any partners. For He is the one besides whom there is no protecter save Him. And from them is that he (al-Busairee) invoked him (i.e. the Prophet) and called out to him with tadarru’ (humility) and manifesting his indigence (faaqah) and compulsory need of him, and asked from him these needs which are not sought from anyone but Allaah, and this is Shirk in Ilaahiyyah”. (Tayseer al-Azeez il-Hameed).
Shaykh ‘Abdur-Rahmaan bin Hasan bin Muhammad bin Abdul-Wahhaab said, “So al-Busayree aggrandized the Prophet (sallallaahu alaihi wasallam) with what would anger him and make him sad (i.e. the Prophet). For the Prophet’s (sallallaahu alaihi wasallam) rejection was severe agains something that was even less than this as is not hidden to anyone who has any insight
into the religion. This poet has restricted his seeking of protection to the creation as opposed to the Creator, the (seeking of protection) which does not befit anyone besides Him (Allaah). For al-liyaadh is worship just like al-’iyaadh. (ad-Durar as-Sunniyyah)
Al-Allaamah Muhammad bin Alee ash-Shawkaanee said about this line: “So look at how he has negated every protector except the slave of Allaah and His Messenger [Muhammad] (sallallaahu alaihi wasallam) and he neglected mentioning His Lord, and the Lord of the Messenger of Allaah (sallallaahu alaihi wasallam), indeed to Allaah do we belong and to Him shall we return. (ad-Durar an-Nadeed).
Shaykh Ibn Uthaymeen (rahimahullaah): “Is it possible for a believer to say, directing the speech to the Messenger of Allaah (sallallaahu alaihi wasallam), “O Noblest Of Messengers. I have no one with whom I can seek refuge save you when general (calamitous) events occur”. It is not possible for a believer to say this and the Messenger (sallallaahu alaihi wasallam), it is not possible for hiim to be pleased with this at all. When the Prophet (sallallahu alaihi wasallam) show rejection against the man who said to him “Whatever Allaah wills and whatever you will”, he said, “Have you made me a rival with Allaah, rather you should say: Whatever Allaah alone wills.” So how then is it possible for it to be said that he would be pleased that this speech being addressed to him that there is no one else besides him for a person when the general (calamitous) events befall, let alone the specific ones?” (Fataawaa Noor alaa ad-Darb, Tawheed wal-Aqeedah).
The Soofees have attempted to reply to this by saying that what al-Busairee is referring to is the great event in the Hereafter and that he is speaking of seeking the intercession of the Prophet (sallallaahu alaihi wa sallam) and that Allaah has of course given the Prophet (sallallaahu alaihi wasallam) the right of intercession on that day.
These contemporary Soofees are very adept at feigning piety on the one hand and on the other resorting to sophistry and futile lies in trying to deflect legitimate criticisms against their statements of Shirk.
Even if we forget the meaning of the second part of the line of poetry, the word “al-’amam” for one moment, al-Busairee used the word “aloodho bihi” which means the seeking of refuge/protection. This is not the same as asking for the Prophet to intercede!!!
The lie of the Soofees is exposed from the very same line of poetry.
Al-Busairee says there is no one from whom he can seek protection from this event except the Messenger (sallallaahu alaihi wa sallam). It now makes no difference how we translate the second half of the line of poetry because he is speaking of the “seeking of protection” and this is only asked from Allaah and for no one else besides Him.
We can cover this in more detail separately and expose further the sophistry and lies of these piety-feigning soofees, but to avoid digressing and to come back to the context of our post:
This is only one of many aspects of Shirk in al-Busairee’s qaseedah.
Hamza Yusuf states in the introduction to this poetry:
“Gratitude to my friend and teacher, Shaikh Muhammad al-Ya’qoobee, a true scholar and direct descendent of the best of creation, who edited the Arabic original, help unknot some abstruse points and provided me with an unbroken chain back to the poet proving irrefutably that some of the greatest Imaams of Islam have transmitted and commented upon this poemwithout criticism of its contents…” (Al-Burda of Al-Busairi, Hamza Yusuf p.7)
Hamza Yusuf also states:
“Imam al-Busairi is well known and is connected to a large mosque. His poem embellishes its walls. The Burda was also engraved on the Prophet’s Mosque in Madina. There it adorned its walls and reminded believers for centuries before being erased by people who could not comprehend it.
There are no doubt aspects of this poem that may trouble modern (people). To some there are insights and narrations that might seem mythical, but there was a time when men lived on the truth of myths.
Because something is hard to believe does not mean it is unbelievable.”
(Source: Al-Burda of Al-Busairi, Hamza Yusuf p.24).
Taken from: 58 Page Refutation of Markaz Jamiat Ahl-E-Hadith UK ( also known as Green Lane Mosque)
Shaykh Muhammad Nasir ud-Deen al-Albaanee clarifies the deviation of Hizb ut-Tahrir and the other sects who deviate away from the Methodology of the Salaf us-Saalih i.e. Salafiyyah (Qur’aan and Sunnah upon the understanding of the righteous predecessors). The Shaykh explains many sects/groups claim to follow the Qur’aan and Sunnah, however the only sect i.e. the saved sect are the ones who follow the salaf us-saalih in their understanding of the Qur’aan and Sunnah.
Taken from سلسلة الهدى والنور no.740