Is It Allowed To Backbite ? & Refutation Of Yasir Qadhi by Abu Khadeejah

Deviated Groups & Individuals – Part 6 – Yasir Qadhi & al-Maghrib Institute

Uploaded by ahlulsunnahwaljammah on 23 Dec 2008

Q&A Concerning Modern-Day Callers & Groups and The Tricks they Employ: By Abu Hakeem Bilaal Davis & Abu Khadeejah Abdul-Waahid

An important Q&A session from the Seminar ‘Holding on to Islaam in Times of Fitnah’ (Oct ’08, Toronto, Canada). Our good brothers, Abu Hakeem and Abu Khadeejah address some questions concerning some of the groups and personalities of the day who clothe themselves with the garments of Ahlus-Sunnah, as-Salafiyyeen whilst cooperating with Ahlul-Bid’ah. Important questions are posed concerning Yaasir Qadhee, Abu Usaamah and the al-Maghrib institute.

[Q7]: When we try to advise other Muslims about not sitting with Ahlul-Bid’ah, such as Yaasir Qadhee and his al-Maghrib Institute, they say ‘you should stop backbiting them and give them a chance to repent…’ Please advise them

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Here is the text version of the Youtube video:

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

Q&A Concerning Modern-Day Callers & Groups and The Tricks they Employ

[Question 7:] When we try to advise other Muslims about not sitting with Ahlul-Bid’ah, such as Yaasir Qadhi and his al-Maghrib Institute, they say ‘you should stop backbiting them and give them a chance to repent…’ Please advise them.

[Answer by Abu Khadeejah] O brothers, the Salaf did not used to differ upon the fact that it is permissible to backbite (to refute) the mubtadi’ah (the innovators) – permissible. And the Messenger of Allaah (salallaahu ‘alaihi wa sallam) set the precedent with regard to this. When the Messenger of Allaah (salallaahu ‘alaihi wa sallam) spoke against Dhul-Khuwaisira At-Tameemee, the father of the Khawaarij. When he stood up and said to the Messenger of Allaah (salallaahu ‘alaihi wa sallam), “Be Just, oh Muhammad!” And the Prophet (salallaahu ‘alaihi wa sallam) said, “Who is there amongst you who is more just than me?” Dhul-Khwaisra At-Tameemee said, “Fear Allaah, oh Muhammad!” The Prophet (salallaahu ‘alaihi wa sallam) said, “Who is there amongst you who fears Allaah more than me?” So this is what he did, this Dhul-Khuwaisira. And then, he stood up and walked away. So one of the companions said, “Oh, Messenger of Allaah, let me go and take off his head” [meaning let me smite his neck and take off his head with my sword].

The Prophet (salallaahu ‘alaihi wa sallam) said, “No, leave him for indeed he prays.” So the companion said to the Messenger of Allaah (salallaahu ‘alaihi wa sallam), “Maybe he says upon the tongue that which is not in his heart.” The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Indeed the people will say that Muhammad is killing his companions.

Why? Because Dhul-Khuwaisira was in the company of the companions. Scholars have differed regarding Dhul-Khuwaisira, but the most authentic saying regarding him is that he was a munaafiq (hypocrite). But nevertheless what was apparent from him is that he displayed Islaam. But when he turned away, look at what the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said regarding him.

He (salallaahu ‘alaihi wa sallam) said: “From his progeny will come a group of people. They will recite the Qur’an and it will not go beyond their collar bone.” [Meaning it will not go beyond their throats.] “And they will go in and out of the religion like an arrow goes through its target.” And the Messenger of Allaah (salallaahu ‘alaihi wa sallam) also mentioned with regard to [Dhul-Khuwaisira] and his progeny: “They are the worst who are killed under the sky.” And, “The one who is killed by them, then he is the best of those killed under the sky.” And the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said regarding them [Khawarij]: “They are dogs of the hellfire,” as Abu Umaamah (radiallaahu ‘anhu) narrated from the Messenger of Allaah (salallaahu ‘alaihi wa sallam). So this precedent is set by the Messenger of Allaah (salallaahu ‘alaihi wa sallam).

And look at the Messenger of Allaah (salallaahu ‘alaihi wa sallam) with regard to Ibn Sayyad from the hadith in Sahih Muslim. When the Messenger of Allaah (salallaahu ‘alaihi wa sallam) sat and spied upon Ibn Sayyad. He stood behind him and watched him up until the mother of Ibn Sayyad came out and she said “What are you doing?” The Messenger of Allaah (salallaahu ‘alaihi wa sallam) was looking at Ibn Sayyad because he suspected Ibn Sayyad to be the Dajjal.

So no doubt this issue of backbiting for the sake of the protection of the religion from bid’ah and misguidance and deviation and kufr is something that is established from the Messenger of Allaah (salallaahu ‘alaihi wa sallam). And backbiting is not only allowed against the innovators and against the kufaar, but also against others. Like for example, in the issue of marriage and in the issue of business dealings, it is permissible to backbite for the sake of the maslaha (benefit) in the Deen. This is not something that we have extrapolated or invented, but rather this is established in the Sunnah of Allaah’s Messenger (salallaahu ‘alaihi wa sallam).

And likewise what Ibn ‘Umar did with regards to the Qadariyyah [people who deny the pre-Decree of Allaah], when they came to him – some people from Basra – Yahya ibn Ma’mar and the other one Abdur-Rahman, they came to Ibn ‘Umar and they described the Qadaariya. What did Ibn ‘Umar say? He said, “Tell them when you see them, that I am free of them and they are free from me.

This is the reality, O brothers, that backbiting is something that is permissible against the innovators and against the people of deviation and even in certain situations in issues of marriage. When Fatima bint Qays came to the Messenger of Allaah (salallaahu ‘alaihi wa sallam), asking him “Oh Messenger of Allaah. Verily, Abu Jahm and Mu’awiyah have proposed marriage to me.” He (sallaahu ‘alaihi wasallam) said, “As for Mu’awiyah, then he is destitute (having no wealth). And as for Abu Jahm, then he does not remove the staff from his shoulder [to the end of the hadeeth]…

So the Messenger of Allaah (sallaahu ‘alaihi wasallam) allowed backbiting for a particular reason and a maslaha – not outside of this. And Imaam An-Nawawi mentioned the six occasions when backbiting is permissible – in accordance with the Sunnah of the Prophet, salallaahu ‘alaihi wa sallam. Likewise, you have the statement of Abdul-Ghani al-Maqdasee (rahimahullaahu taa’ala) who mentions that it is permissible to backbite the innovators.

And likewise the books of Jarh wat-Ta’deel, [he books] of Ibn Hajar, Imam Adh-Dhahabi. These books of Jarh wat-Ta’deel are filled with the narrators and the names of the narrators, mentioning their good and mentioning their bad, why we take from so and so, and why we cannot take from so and so. Fulaan is a liar, they would say. Fulaan is more astray than his domestic donkey. Fulaan was a Murji’. Fulaan was a Shee’ee. Fulan used to be Murji’, and then he made taraaju’. Books of Jarh wat-Ta’deel are filled with these types of narrations. So now, when an individual says, “Stop backbiting,” We don’t stop this type of permissible backbiting, ya ikhwaan, those individuals who fall into innovations and they call to misguidance. That what [you want us to] remain silent?

When some people said to Imaam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied,

If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?

The salaf of this Ummah spoke. And Imaam Ahmad spoke against Muhaasibee, he spoke against al-Karabeese, he spoke against Ibn Kullaab. And He spoke against the heads of the innovators, like Bishr al-Mareesee and Ibn Abi Duwaad, [who were] innovators of his time. Likewise, Shaikh-ul-Islaam ibn Taymiyyah, likewise Shaikh-ul-Islaam Muhammad ibn Abdul-Wahaab. They spoke! Likewise Shaikh Rabee’ bin Hadee al-Madhkhalee, likewise Shaikh ‘Abdul-’Azeez ibn Baaz, who wrote a letter to Bakr Abu Zaid thanking him for his refutation of this mujrim (“criminal”) – he called him a “mujrim” – Muhammad Zaahid al-Kawtharee and his student Abu Ghuda. Shaikh bin Baaz writing to Bakr Abu Zaid thanking him for his refutation of these people.

And likewise Shaikh Ibn al-’Uthaimeen and Shaikh al-Albanee and Shaikh ibn Baaz thanking Shaikh Rabee’ bin Hadee for his exposition of Sayyid Qutb, and his exposition of other than Sayyid Qutb. Thanking them, ya ikhwaan, scholars thanking each other for the clarification of the Sunnah.

So who is this Yaasir Qadhi?

And [they say,] “We should give them a chance to repent.” They have their chance to repent. What? They can’t repent? We have to remain silent and allow them to misguide the people up until we hope that they repent one day? How many people would go astray? No one is preventing them from the tawbah, or from them seeking the tawbah from Allaah, subhanahu wa taa’ala. No one is preventing them from this, so as long as there is a soul in their body, and so long as the sun has not risen from the West. No one is stopping them. But ask them. Do they want tawbah? Do they want islaah? Do they want to make clear the mistakes that they have made?

Rather Yaasir Qadhi, after writing his bayaan and writing this pledge of allegiance with the Qubooriyeen, with the worshippers of the inhabitants of the graves, and those who claim that Allaah, subhanahu wa taa’ala, is in every place, and after writing that he feels comfortable with them. And [he says] when he is in their company, his eemaan increases, and that he feels the true sense of brotherhood in the company of the mubtadi’ah (innovators). This was his defence of the pledge.

So instead of being an individual who returns to the truth, he continues upon falsehood. So what are we waiting for? That we should wait for him to misguide hundreds and thousands of people, him hand-in-hand with [the Soofees] Hamza Yusuf and Zaid Shakir? Him in the hands with this Muhammad Adam alKawthari, [the] Soofee, Qubooree? The one who calls the inhabitants of the graves? That we should wait for them to misguide all of the Ummah in the west? And we remain silent?

Shaikh ul-Islam ibn Taymiyyah said that rather it is waajib (obligatory) upon individuals in the Ummah – by fard kifaayah – that they warn against people of innovation. Waajib, that one speaks against them! And someone protects the Ummah from their misguidance. So this is what we advise them with. Their repentance is between them and Allaah, subhanahu wa taa’ala, as our brother Abu-Hakeem (hafidhahullaah) just mentioned.

Their tawbah is between them and Allaah. [Allaah revealed:] “Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.” (Al-Baqarah 2:160)

That they make tawbah, and they make islaah, that they rectify their affairs with regards to that which they have caused by way of damage. And they make bayaan, they make apparent that which they were upon of misguidance.

Ya ikhwaan, finding the likes of Nu’aim bin Hammad in our times, subhanAllaah!!, seems like an impossibility. A man of his stature, that after his tawbah wrote 13 books [clarifying his past mistakes so as to warn the people of not following his errors]. Or the likes of Abul-Hasan Al-Ash’aree, [who wrote] in the region of 55 books [and 3 for the same purpose], ya ikhwaan.

Finding that character and that kind of ikhlaas in our time, O brothers, is something extremely rare. Shaikh Rabee’ [bin Hadee al-Madkhalee] waited for Abul-Hasan Al-Ma`rabee. The scholars waited for al-Maghrawee. The scholars waited for ‘Adnaan ‘Ar’oor. The scholars waited for Abdur-Rahman Abdul-Khaliq. Waited and waited, but alas the era of the likes of Abul-Hasan Al-Ash’aree of old and the era of the likes of Nu’aim bin Hammad, and the era of the likes of those greats individuals who had ikhlaas and had this true sincerity and humility. Wallaahi, it seems that it is rare to find it in our times – this types of individuals. Rare.

So, yes Yaasir Qadhi, as Shaikh ul-Islaam ibn Taymiyyah mentions that from our ‘aqidah and from our Usool is that the individual who makes an error in public, then his correction is in public. His correction is in public. So if they don’t correct themselves in public, then we correct them in public. And as the brother clearly explained – I don’t have to go over that again about the condition of whether we should advice them in private or public, just return to what our brother Abu-Hakeem mentioned and that would be clear for you, wa jazaakum Allaahu khair.

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