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06-05-2010 @ 6:58 AM    Notify Admin about this post
Zayd Abu Ubayd (Peqin,Albania)
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Shaykh Muhammad bin Haadee al Madkhalee was approached regarding Yasir Qadhi's Pledge to Unite Upon Falsehood :


24-08-2009 @ 7:22 PM    Notify Admin about this post
unspecified ساجد (Mumbai (India))
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All Major Innovations and Deviations Begin Small and Insignificant

Imaam Barbaharee rahimahullah said in the extremely beneficial book Sharh us Sunnah, "Beware of small innovations because they grow until they become large. This is the case with every innovation introduced in this Ummah. It began as something small, bearing resemblance to the truth which is why those who entered it were mislead and then were unable to leave it."

He rahimahullah also said, "If anything of innovation appears in a person, beware of him, since what is hidden from you is more than what is apparent."

Br. Qadhi (may Allah guide him) has demonstrated this in the 15th century hijri!

May Allah protect us from deviation and keep us firm upon As-Salafiyyah. Aameen.

08-08-2009 @ 5:14 AM    Notify Admin about this post
unspecified ساجد (Mumbai (India))
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Yasir Qadhi, Suhaib Webb, Siraj Wahhaj, etc. now at an event with a SHIA Scholar!!!

See the attached flyer along with the short biography of the Shia Scholar that is given on the same website.

May Allah guide these speakers and those who support them and their institutes. May Allah guide the students of these institutes and keep us firm upon the Sunnah. Aameen.

Attached FileUnityWithShia.JPG (153 Kbytes)

09-04-2009 @ 1:18 AM    Notify Admin about this post
unspecified ساجد (Mumbai (India))
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Hafidh Abdullaah al-Bahawalpuri rahimahullah, the Salafi Scholar of Pakistan said,
I never co-operated with anyone except upon the haqq(truth)

He also stated that when he first arrived in Bahawalpuri (Pakistan) the Deobandis came to him and asked him to join them in refuting the Barelawis.  The Shaykh (rahimahullaahıs) response to them was,
"If I am in position one then why should I join you and relegate myself to position two."
He went on to say, "They left me and joined the Barelawis in refuting me!"

source of quotes:

14-01-2009 @ 11:17 PM    Notify Admin about this post
unspecified ساجد (Mumbai (India))
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Individuals like Ibrahim Osi-Efa and Yahya Rhodus are students of Habib Ali Jifri.

Shaikh Abdul Azeez Ar-Rajhi hafithahullah said, "Habeeb Ali Jifri is a Sufi".

Click for complete statement of Shaikh Ar-Rajihi hafithahullah on Habeeb Alee Jifree.

May Allaah guide Yasir Qadhi and these others to the correct manhaj and aqeedah. Indeed He Azza wa jal accepts the supplications.
24-11-2007 @ 11:05 AM    Notify Admin about this post
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Shaikh Ibn Uthaimeen states,

"Who are the Ahl ul-Athar? They are the ones who follow the aathaar, they follow the Book and the Sunnah and the sayings of the Companions (radiallaahu anhum). And this does not befit any group (firqah) amongst the sects except the Salafiyyeen, those who adhere to the path of the Salaf?"

The first tape of his explanation of "al-Aqeedat as-Safaareeniyyah".

Likewise the Noble Shaikh stated in Sharh ul-Aqeedat ul-Waasitiyyah (1/123),

"...There is no doubt, however, that one of them is truly Ahl us-Sunnah - but which one? Is it the Ash'arees, the Maatureedees or the Salafis? Whichever of them agrees with the Sunnah is considered to be Ahl us-Sunnah, whilst whichever of them opposes is not. So we say: The Salaf are Ahl us-Sunnah wal-Jamaa'ah, and this description cannot be true for anyone else besides them? Rather Ahl us-Sunnah wal-Jamaa'ah are those who hold to what the Prophet (sallallaahu alaihi wasallam) and his Companions were upon, and to the aqidah of the Salaf - until the Day of Judgement ? and they are the Salaf."

So where is the understanding of Yasir Qadhi and his fellow signatories? In his vision, anyone who is not from the Shi'ah is from Ahlus-Sunnah!


06-11-2007 @ 9:31 PM    Notify Admin about this post
Aboo 'Aaisha Sa'eed Alam (Birmingham, U.K.)
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Sheikh Rabee' ibn Haadee al Madhkhalee says:

According to my outlook and what I notice, these enemies of Islaam and the Sunnah from the people of misguidance amongst them being the Rawaafidh, Soofees and the different political groups have realized the danger (to them) of this return to the authentic Islaam. Their slogans will fall and perish so they prepared their plots and plans to take away these youths by different ways, with lowly methods to block the youths away from the religion of Allaah, which is the Truth, in order to lead them to paths which lead far away from the Book of Allaah. They made much effort to take the people away from the truth after many youths have turned to the salafi methodology, in particular.

So you see falsehood as truth and truth as falsehood and this has lead many people away from the truth. Only Allaah knowing their number from the methodology of the pious predecessors.

This is from their plots and plans which takes you away from being firm upon the truth, away from the true call and they come between the call (and the people) such that falsehood is accepted.

Taken from the excellent tape "ASBAAB AL INHIRAAF" by Sheikh Rabee' ibn Haadee al Madhkhalee hafidhahullah
01-11-2007 @ 10:51 PM    Notify Admin about this post
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31-10-2007 @ 11:08 AM    Notify Admin about this post
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The Similarity Between Yasir al-Qadhi and Safar al-Hawali Regarding their Denigration Of The Scholars

Stated Safar al-Hawali "I will say a word to our Ulamaa?? we do not always throw the blame in one direction only? especially for the one who lives under contention and in particular circumstances and upon whom (making) flattery and (certain) rules of behaviour are required ... Yes, they have a deficiency in knowing the state of affairs, they have deficiencies which we can complete and perfect ... because we have witnessed and lived these events and they have not witnessed these events, on account of the time period that they have lived (i.e. they lived in a different era) ... I say: May Allaah reward the Ulamaa, but we will complete (their deficiency) and perfect them, and we shall explain to them the true affairs ... and alongside that I say that the fundamental responsibility is upon us foremost, we the seekers of knowledge ... and some of those Ulamaa have begun to relinquish the affair (to others) because he is coming to the end of his age? so they are thinking about who will succeed them, they think 'Who?'..." (Cassette: "Fa Firroo Ilallaah")

Yasir al-Qadhi said, "With regards to going back to mashayikh oversees, then with all due respect to them I simply do not view this matter as being one that should go back to them. If I myself, having experienced first-hand the Western situation for the last few years, have changed my own views, and I am from the West, how would I then expect an alim who has lived his entire life in India or Saudi to understand our situation? Sometimes we place our ulamaa above the level they deserve, and that is a fact that needs to be said plainly and clearly. I say this with the utmost respect to them ? after all I owe my own knowledge (after the blessings of Allah) to them. But, in the end of the day, they are human beings, and a product of their own culture and civilization, just like I am a product of mine. Of course there are other issues associated with this matter as well, which to me are not as relevant as the first one (of them is the way that the question is presented to a Shaykh; after living in Madinah for a decade I can assure you that Western students in particular, and students in general, are able to present a scenario the way *they* see it - hence a fatwa is given that is simply not relevant to the actual situation, since it was interpreted through the eyes of the students). In any case, I have conferred with the people of knowledge whom I look up to and who are more aware of our situation than overseas Mashayikh, and they have said that I would have to weigh out the pros and cons, which I did."

30-10-2007 @ 5:47 PM    Notify Admin about this post
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The Sunni Pledge And What It Contains Of Manifest Falsehoods and

Opposition to the Divine Legislation

Part 3: The Opening Premises of Justification - The Second Paragraph

All praise is due to Allaah and prayers and salutations be upon His Messenger, to proceed:

The pledge then states:
"Likewise, detailed discussions in matters of theology are the specific domain of trained specialists, and proceed on the basis of well-defined principles and methodologies, which are beyond the knowledge of the generality of Muslims."

Issues Surrounding This Statement

Firstly: This statement includes that which is correct however it is  vague and general and can be interpreted and applied in falsehood.

Secondly: In explanation of the above, the understanding of the creed is not beyond the knowledge of the generality of the Muslims, for Allaah revealed the Revelation and likewise the Sunnah for all of the creation, for them to believe in Allaah and to worship Him alone.

As for believing in Him in the way that is desired then indeed the principles of Ahl us-Sunnah wal-Jamaa'ah in truth are easy to understand:
And it is from eemaan in Allaah to have eemaan in what Allaah has described Himself with in His Book and in what His Messenger (sallallaahu alayhi wasallam) has described Him with, without changing the original meaning [of these texts] (Tahreef), without denying such attributes for Allaah (Ta'teel), without enquiring into their true nature (Takyeef) and without likening [His attributes] to those of the creation (Tamtheel).
This is what the Salaf are united upon, and this is plain and simple for anyone to understand. Thus when it is explained to the people, the people can understand it as their fitrah is inclined towards it.

When we read that Allaah becomes pleased and becomes angry, or hears and sees, we affirm these attributes without likening them to those of the creation and without enquiring into their true nature, as that knowledge is hidden from us. And the same for all the attributes.

This is what the Salaf were upon and the Muslims were upon this for generations until the Jahmiyyah arose, and the Mu'tazilah and later the product of these two groups, the Ash'ariyyah. (The Ash'ariyyah are really an extension of the Mu'tazila and they agree on many foundational issues in the Sifaat and Qadr and `Aql with the Jahmiyyah and Ash'ariyyah - the roots of the Ash'ariyyah are in the Mu'tazilah and the doctrines of the Jahmiyyah).

Thirdly: Their statement, "Likewise, detailed discussions in matters of theology are the specific domain of trained specialists, and proceed on the basis of well-defined principles and methodologies", then perhaps they are talking about ilm ul-kalaam, the theological rhetoric of the Mu'tazilah, the Ash'ariyyah and the Maatureediyyah, and the principles they have laid down that oppose the what the Salaf were upon.

For their principles proceed on the basis of the philosophies of the Greeks, and knowledge and comprehension of much of that is beyond the general Muslims. As for belief in Allaah, then it is simply a matter of affirming that which has come in the Book and the Sunnah. For when it is said to anyone, "Allaah has stated explicitly and implicitly in his Book that He is above the creation and thus we believe He is above the creation, separate from it", then that is believed in by people with a sound fitrah and they have no problem in its acceptance, and this is what the Ummah was upon as a whole prior to the innovations of the Jahmiyyah, Mu'tazilah and Ash'ariyyah. These principles of al-hayyiz and al-jihah and so on - those affairs used by these Innovators to negate Allaah's uluww - were unknown to those early Muslims.

Fourthly: There are detailed affairs of creed which are not for the common Muslims, but these detailed affairs of creed are those in which the Scholars of Ahl us-Sunnah refute the sophistry of the Innovators. The likes of ar-Raazee and the other heads of the Ash'ariyyah and the Mu'attilah in general laid down foundations and principles upon which their madhaahib were built. They then apply these principles and foundations to aspects of the belief, and in specific issues such as al-uluww, and al-iraadah and al-mashee'ah and so on. So there are indeed many issues which are not for the general Muslims.

However, the general Muslims are not obligated to know the likes of these affairs, they are obligated to simply affirm for Allaah whatever He affirmed for Himself and whatever the Messenger (sallallaahu alaihi wasallam) affirmed for Him - and this what the Salaf were upon. So yes, this statement in the pledge contains that which is true in a certain context, however, when they say, "and proceed on the basis of well-defined principles and methodologies...", then as many of the signatories are Jahmi, Mu'tazili and Ash'ari in their beliefs, one wonders what is truly intended by this statement.

The creed of Ahl us-Sunnah in truth is to affirm the narrations and what they contain of meanings and to pass them as they have come (i.e. with their meanings intact) and not to play and fool with these texts using their so called "well-defined principles and methodologies". If they mean what the Salaf were upon, then that is the truth, and if they mean the ilm ul-kalaam, then that is falsehood.

Thus, the reader must be aware that this opening statement in the pledge contains truth and falsehood, however what is likely intended is to legitimize the falsehood which is the madhhab of the Jahmiyyah, the Mu'tazilah and the Ash'ariyyah, and their theological rhetoric known as "ilm ul-kalaam" for that is the necessary "instrument" they need to establish their particular creed. As this is a broad vague statement, it is certain that they mean to include within its application, an array of different methodologies and principles regarding aqidah.

Attempting to bring harmony and unity in this manner is futile.

29-10-2007 @ 12:04 PM    Notify Admin about this post
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29-10-2007 @ 11:12 AM    Notify Admin about this post
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Shaykh Muhammad bin Haadee On Suhaib Hasan Ten Years Ago

In a tape recorded on the 4th January 1997

Shaikh Muhammad al-Madkhalee said:

"I am more knowledgeable of Ihyaa? Turaath than him [Shaikh Suhaib], and more knowledgeable of ten of his likes - rather [more knowledgeable] than a whole world full [of the likes] him. For we know the Jam?iyyah perfectly and completely and we are not in need of him, nor of his likes and he will not increase our knowledge of the Jam?iyyah except like the drop in an ocean, it will not have any effect if it is removed or added. So we know the Jam?iyyah perfectly well. We know it in Kuwait and outside of Kuwait - and it is not Salafiyyah - even if it is claimed for it, that it is Salafiyyah - even if it adorns and beautifies itself to our respected Shaikh and Father [i.e. Shaikh Bin Baaz] and shows the face of Salafiyyah to him, for soon there will come a day when its reality will be unveiled. And our Salafi brothers who have abandoned it - then they are more knowledgeable of it than those besides them - and the testimony of the one who knows and is informed has precedence over that of others..."

"...Then what we have seen and have noticed from Shaikh Suhaib is that he is sympathetic and affectionate towards Ikhwaan ul-Muslimeen - he wants that he should deny that - a matter that we saw ourselves. In the summer that has past when I came to you and took part in the conferences which you held here in Birmingham. Some [written] questions came forward which were asking about the jamaa?ah of Ikhwaan and other jamaa?ahs of hizbiyyah and these questions would be passed on to Shaikh Suhaib and he would conceal and hide them - he did not desire to read them to me - and they were directed to me, asking about Ikhwaan ul-Muslimeen and about specific individuals and jamaa?aat.

And if it was not for the Brother al-Anjaraee - whom Allaah Azzawajall had placed there - and he was next to us and he knows the English language well - I would not have known that because the questions were written in the English language. And Shaikh Suhaib was disturbed that he should read them out because the Brother al-Anjaree requested that from him - or he himself informed me, that Shaikh Suhaib is doing that - so Shaikh Suhaib was disturbed and unsettled that he should read them - reluctant and unpleased that he should read them. This is the first thing.

As for the second then Shaikh Suhaib - from what has reached us - it has not reached us in such and such a way - but rather it has reached is in written form - something acknowledged officially, and if these words are a lie against him then let him [Shaikh Suhaib] publicise his freedom from it. So in Britain a conference was held in the month of Sha?baan from the 11th to the 13th in the year 1417 from Saturday to Monday - by the Muslim Students Society (MSS) of the United Kingdom and Eire. And it was the 35th conference - and this is a pure and unadulterated Ikhwaani conference - and the one who knows the nature of this jam?iyyah knows this.

And Suhaib Hasan was invited to it and his name is amongst the names of those who were present in this gathering. And this sheet of paper [poster] is a means of publicity for it which has been distributed and listen to those who have been invited to this conference: Faisal Mawlawi, Raashid al-Ghanouchi, Saleem al-Husanee or al-Husnee, Isaam al-Basheer, Ibraaheem as-Sanoussi, Fahmi Huwaidi - and the Ikhwaan suspect Fahmi Huwaidi of being a secularist! So how can they unite with him let alone that Shaikh Suhaib enters [the conference] thinking that he is a Salafi - Kamaal al-Hilbaawi, Munir Ahmad, Hasan Yoosuf, Hasan Huwaidi, Ahmad ash-Shaikh, Suhaib Hasan, Ahmad Mansoor, Usaamah at-Takreeti and others. And all of them are doctors as there is a prefix before each of their names so they indicate: The Ustaadh and Doctor Saleem al-Husanee, or al-Husnee, Doctor Issaam al-Basheer, Doctor Ibraaheem as-Sanoussi, Ustaadh Fahmi Huwaidi, Doctor Kamal al-Hilbawi, Doctor Munir Ahmad, Ustaadh Hasan Yoosfuf, Doctor Hasan Huwaidi, Shaikh Ahmad ash-Shaikh from Somalia, Shaikh Suhaib Hasan, the Ustaadh and Doctor Ahmad Mansoor, Usaamah al-Takreeti and others. So they are a group of people from Ikhwaan ul-Muslimeen.

Rather there are some amongst them whom the Ikhwaan ul-Muslimeen consider to be amongst their enemies such as Fahmi Huwaidi. So how can this man [Suhaib Hasan] come together with them. Then it reached me that he did not attend because he became ill or went to the hospital. I say that it is binding upon him - as he has been gathered in the ranks of those and it is not possible that his name is mentioned [in the list of the those who have been invited] except with [his] pleasure. And if this had been written [without his consent] then it is necessary for him to bring out and to publicise his freedom and innocence from this gathering and from taking part in this gathering..."

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Suhaib Hasan:
"This outstanding effort by the esteemed Shaikh Hamza Yusuf"

** Suhaib Hasan one of the well-known heads of the Jam?iyyah Ahl al-Hadith. He has been refuted by several Salafi Shaikhs including Shaikh Muqbil, Shaikh Rabee?, Shaikh Muhammad bin Haadee and Shaikh Ubaid, based upon clear proofs. Not surprisingly his followers and supporters refuse to accept criticism of him even after clear evidences. They cite that Shaikh Wasi?ullaah praises him. However, this praise cannot be used as a proof in the presence of over-whelming evidences against him. It would be suitable for those who now accept our criticism of Yasir Qadhi, the signatories and this ?pledge? to now accept also our criticism of Suhaib Hasan and the heads of MJAH, since the root of this deviated Manhaj is one.

There is no doubt that there is agreement between father and son regarding their desire to lavish praises upon Ahlul-Bid?ah, and their desire to be close to them and compromise their own ?aqeedah in the process, and to even praise the ?aqeedah of the Ahlul-Bid?ah.

A clear example of this is the praise of Suhaib Hasan upon the translation and explanation of ?The Creed Of Imam Al-Tawahi? of Hamza Yusuf. Suhab Hasan states:

?My own translation of Imam at-Tahawi's brilliant text in the 1980?s was perhaps the first attempt to introduce this creed to the English speaking Muslim world. It is extremely pleasing that two decades later several other translations have appeared culminating in this outstanding effort by the esteemed Shaikh Hamza Yusuf.?

Dr. Suhaib Hasan. Al-Quran Society, London UK.
After page 167, ?Apprecaition for the Creed of Imam at-Tahawi.?

In this book Hamza Yusuf attacks the creed of the Salaf and falsely accuses the Imaams of the earliest generations (the Salaf). Hamza Yusuf states regarding the Mushabbihah or Mujassimah (the Anthropomorphists):

?This group arose in the formative period of Islamic theology, around the second century. Insisting that all references to God in the Qur'an are literal, the Anthropomorphists reject the rhetorical use of metaphor* therein. They view certain verses as proof that God is located in space and has limbs. A strict traditional Sunni perspective views anyone who takes such verses literally as an anthropomorphist?

While al-Tahawi is clearly opposed to this group, and certain sections in his creed address the group's specific heresies, many anthropomorphists have appropriated his creed as their own and interpreted his clear statements in novel ways to avoid the conclusions one must draw from a more standard reading of the text."

?The Creed Of Imam Al-Tawahi? of Hamza Yusuf, p 123.

* A metaphor is a word or phrase that ordinarily designates one thing is used to designate another. Or one thing conceived as representing another. This is the defining method of the innovators of the Ash'ariyyah sect. For example, they re-asign the meaning of "Hand" and "Face" to mean something else. See the statement of Imaam at-Tirmidhee below for a clear example.

Rather, it was the making of metaphors (false intrepetations) for the Attributes of Allaah that the early Scholars rejected as well as resembling the Attributes of Allaah to the creation.

How and from which perspective could Suhaib Hasan describe this nonsense as an, "outstanding effort by the esteemed Shaikh Hamza Yusuf.?.

It is an 'outstanding effort' by an Ash'aree at attacking the 'aqeedah of the Salaf. Indeed the method of the Sahaabah and those who followed them was indeed to take the Attributes of Allaah, the Most High, upon their apparent meaning. And the way of the Anthropomorphists (the Mushabbihah or Mujassimah) was to make resemblance and likeness between the Creator, Allaah and the creation.

Speaking about those Prophetic narrations which mention the Attributes of Allah, Imaam at-Tirmidhee (died 279H) said in his Sunan (1/128-129):

"It has been stated by more than one person from the People of Knowledge about such Prophetic narrations, that there is no tashbeeh (resemblance) to the Attributes of Allaah. And our Lord, the Blessed and Most High, descends to the lowest heaven every night.

So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how."

The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such Prophetic narrations: "Leave them as they are, without asking how."

Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa?ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh (anthropomorphism)!

However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama? (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta?weel (the rhetorical use of metaphor) of these verses, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand, they say that 'Hand' means the 'Power' of Allaah."

Ishaaq ibn Ibraheem ar-Raahawaih (Died 238H) said:

"Tashbeeh (resemblance or anthropomorphism) is if it is said: 'Hand like my hand, or similar to my hand', it is said: 'Hearing like my hearing, or similar to my hearing, then this is tashbeeh'.

But if what is being said is what Allah has said: Hand, Hearing and Seeing, and it is not asked how, nor is it said: 'Like my hearing, or similar to my hearing', then it is not tashbeeh. Allaah, the Most Blessed and Most High, said in His Book: "There is none like Unto Him, and he is the all-Hearing, the all-Seeing."(Soorah ash-Shooraa 42:11)"

Imaam Ahmad bin Hanbal (died 241H) stated regarding the Seeing of Allaah:

"And the Prophet narration, in our estimation, is to be taken upon its apparent meaning (alaa dhaahirihi), as it has come from the Prophet (salallaahu 'alaihi wassallam). And indulging in theological rhetoric with respect to it is an innovation.

But rather we have faith in it as it came, upon its apparent meaning and we do not dispute with anyone regarding it."

Usoolus-Sunnah Of Imaam Ahmad Bin Hanbal.

And this is what Hamza Yusuf regards to be the Anthropomorphism! And this creed Suhaib Hasan calls the "outstanding effort by the esteemed Shaikh Hamza Yusuf.?!

Ibn Abdul-Barr (died 463H) said:

"Ahlus-Sunnah are agreed in affirming all the Attributes which are related in the Qur'aan and Sunnah, having eemaan (faith) in them and understanding them in a real sense ('alal-haqeeqah), NOT METAPHORICALLY ('alal-majaaz)"

At-Tamheed of Ibn Abdul-Barr 7/145

And there are hundreds of statements of the Imaams that support this. Please refer to the 'Aqidah section of

So in reality the definition of Hamza Yusuf of the Anthropomorphists (the Mushabbihah or Mujassimah) is false. In reality it is an attack upon the very foundation of the aqeedah of the Salaf in the Tawheed of the Names and Attributes of Allaah. Shame on Suhaib Hasan for his blind praise of this deviant Soofee Ash'aree.

As if this was not enough, Hamza Yusuf cannot even claim ignorance of the 'aqeedah of the Salaf and the Salafi Imaams in explanation of the creed of Imaam at-Tahaawee. He bears witness against himself by quoting the books he read in the research of his compilation. He read the following and mentions them as Arabic sources:

1. Salih b. Fawzan Al-Fawzan, "al-Ta'liqat al-mukhtasarah 'ala matn al-'aqidah al-Tahawiyyah".

2. Muhammad Nasir al-Din al-Albani, "al-'Aqidah al-Tahawiyyah: sharh wa ta'liq".

3. Ibn Abi al-'Izz, "Sharh al-'aqidah al-Tahawiyyah".

He even references Ibn Qayyim al-Jawziyyah and Ibn Taymiyyah's Majmoo' al-Fatawaa! So what excuse does this Soofee have in deliberately opposing the 'aqeedah of the Salaf?! And what excuse does Suhaib Hasan have in lavish praise of this Soofee!?

How could Suhaib Hasan have ignored Hamza Yusuf's strange and vague theological rhetoric regarding the Attributes of Allaah, as early as page 10, he states:

"Muslims also agree on the qualitative attributes of God, and differ only on the meanings of certain words used in conjunction with the divine name in the Qur'an or the prophetic traditions, WORDS such as "face," "hand," "throne" and a few others. Muslims should avoid such disputations?" p.10.

Is this now the 'aqeedah of Suhaib Hasan or has he 'sold out' whatever he learnt from his time at Madinah University, just like Yasir Qadhi.

This, indeed, was the 'aqeedah for which many of the Imaams were tortured, imprisoned and even killed, due to their love and defense of it. Indeed it was upon this 'aqeedah that Shaikhul-Islaam Ibn Taimiyyah wrote his works such as "Waasitiyyah" and "Hamawiyyah" and "Tadmuriyyah".

We believe as Qaadi Aboo Ya'laa (Died 458H) said:

"It is not permissible to repel these narrations, as is the way of the group from the Mu'tazilah. Nor to become pre-occupied with ta'weel (to explain away with metaphors) as is the way of the Ash'ariyyah.

It is obligatory to carry them upon their apparent (dhaahir) meaning ? and that the Attributes of Allaah do not resemble any one of His creation, nor do we have a creed that their any tashbeeh (resemblance) to them.

Rather, we believe in what has been reported from our Shaikh and our Imaam, Aboo Abdullaah Ahmad bin Muhammad bin Hanbal and others from the Scholars of As-haabul-Hadeeth."

(Ibtaalut-Ta'weelaat, p. 4)

Why do we find some who take active steps in distancing themselves from, and criticizing the 'Pledge' between Yasir Qadhi and Hamza Yusuf (amongst others), yet they remain silent about Suhaib Hasan? Maybe they themselves are ignorant of the underlying manhaj that is shared between them all.

They lie to Shaikh Wasi'Ullaah regarding Suhaib Hasan, Abdul-Hadi and the MJAH (Markaz Jam'iyyah Ahl al-Hadith) instead of explaining the reality to him, and they turn Shaikh Wasi'Ullaah against those truly upon Salafiyyah in the West!

Coming next: Hamza Yusuf affirms that his explanation of "The Creed of Imam al-Tahawi" is the creed of the Ash'ariyyah and Maatureediyyah and that he regards that to be the creed of Ahlus-Sunnah wal-Jamaa'ah!

Remember the words of Suhaib Hasan: "outstanding effort by the esteemed Shaikh Hamza Yusuf.?

So is anyone surprised that his son, Usamah Hasan and his student Abu Aliyah signed this evil pact?

25-10-2007 @ 3:45 PM    Notify Admin about this post
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Shaykh Salih al-Fawzan on the Various Groups and Sects
(That Would Be Considered to Be "Sunni" By the Pledge)

From al-Ajwibah al-Mufeedah

Q. Is the one who affiliates himself with the various (Islamic) groups to be considered an innovator?

A. This depends upon the nature of the groups. The one who affiliates himself with those groups that have some opposition to the Book and the Sunnah is to be considered an innovator.

Q. What is your general ruling upon the various Islamic groups?

A. Everyone who opposes the Jamaa?ah of Ahl us-Sunnah then he is astray. We do not have but a single Jamaa?ah and they are Ahl us-Sunnah. Wal-Jamaa?ah. Whatever opposes this Jamaa?ah, then it is in opposition to the manhaj (methodology) of the Messenger (sallallaahu alaihi wasallam).

Q. Should one mix with these groups or should they be avoided?

A. When the intention behind mixing with them is to call them (to the truth), ? and it is done by those who have knowledge and insight ? to adhere to the Sunnah and to abandon their error(s), then this is something good and is from calling to Allaah. However, if this mixing is only for the purpose of accompaniment and entertainment, without any da?wah and without any clarification [of their errors], then this is not permissible. Hence it is not permissible for a person to mix with the opposers except in a manner in which some Sharee?ah benefit can be attained, such as calling them to the correct Islam, clarifying the truth to them that they may return to it ? such as when Ibn Mas?ood, may Allaah be pleased with him, went to the Innovators who were in the mosque, stood in front of them and rejected their innovation. And like Ibn ?Abbaas, may Allaah be pleased with him, who went to the Khawarij, argued with them and refuted their misconceptions and as a result of which some of them returned to the truth.

Therefore, mixing with them in this manner is something that is desirable. But if they persist upon their falsehood, then it is obligatory to avoid and shun them and to struggle against them for the sake of Allaah.

Q. Do these groups enter into the seventy-two sects that are headed towards destruction?

A. Yes. Everyone who opposes Ahl us-Sunnah wal-Jamaa?ah from amongst those who associate themselves to Islam in the arena of da?wah, or aqidah, or anything from the pillars of Iman, then such ones enter into the seventy-two sects and the threat (of Hellfire) encompasses them. He will be censured and punished to the extent of his opposition.

Q. Is it obligatory upon the Scholars to make clear to the Muslim youth and the general folk about the dangers of sectarianism, splitting and separate groups.

A. Yes. It is obligatory to explain the danger of sectarianism, the danger of separating and splitting into groups in order that the people have clear insight (into these affairs). This is because even the common folk are deceived. How many of them now have been deceived by these groups, thinking that they are upon the truth? Hence, it is necessary for us to explain to the people, the students and the general folk about the danger of groups and sects. The reason for this is that when they (the scholars) remain silent, the people begin to say: ?The scholars used to know about this but they remain quite and from this avenue, misguidance appears. Therefore, it is vital to clarify matters when issues such as these arise. The danger to the general folk is more abundant than the danger that would be caused to the students because the general folk consider the silence of the scholars to mean that it is correct and that it is the truth.

Q. Is it obligatory to warn against the methodologies that oppose the methodology of the Salaf?

A. Yes, it is obligatory to warn against the methodologies in opposition to that of the Salaf. This is from the nasihah(sincerity of purpose) that is due to Allaah, His Book, His Messenger, the leaders of the Muslims and the general folk. We caution against the people of evil and we warn against the methodologies in opposition to the methodology of Islaam and we explain the harmful effects of these matters to the people. We also encourage them to remain steadfast upon the Book and the Sunnah. All of this is obligatory. However, this is the responsibility and concern of the People of Knowledge for whom it is obligatory to engage in this matter; that they should make it clear to the people with the method that is legislated, suitable and successful, by the permission of Allaah.

Q. Does the correctness of a person?s methodology determine Paradise or Hellfire for him?

A. Yes. When a person?s methodology is correct he becomes one of the inhabitants of Paradise. So when he is upon the methodology of the Messenger (sallallaahu alaihi wasallam) and the methodology of the Salaf us-Salih, he becomes one of the people of Paradise by the permission of Allaah. But when he traverses upon the methodology of those who are astray, he has been threatened with Hellfire.[1]


[1] And he is under the will of Allaah, the Most High ? this is the aqidah of Ahl us-Sunnah wal-Jamaa?ah. And if it had not been the case that the correctness of a person?s manhaj determines entry into Paradise or Hellfire, then what would be the benefit in his (sallallaahu alaihi wasallam?s) statement: "And this Ummah will split into seventy-three sects, all of them in the Hellfire except one." The Sahabah asked, "And which one is that?" He said, "That which I and my Companions are upon today."

Therefore, whoever is upon the guidance of the Prophet (sallallaahu alaihi wasallam) and his Companions, then he is from the people of Paradise and whoever is upon other than that, then his is the second [destination]. And it is also well known and established in the view of Ahl us-Sunnah wal-Jamaa?ah that the seventy-two destroyed sects mentioned in the hadith will not remain in the Hellfire forever. And no one from Ahl ul-Hadith says this, therefore reflect over this. Unless the person?s innovation is mukaffarah (takes one outside the fold of Islaam) or the sect is one of apostasy, and Allaah knows best.

24-10-2007 @ 7:52 PM    Notify Admin about this post
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24-10-2007 @ 6:56 PM    Notify Admin about this post
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An Innovated Methodology!

Shaikhul-Islaam Ibn Taymiyyah (died 728H) stated,

"...And there is another group, a people who do not know the 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah as is obligated, or they know some it and are ignorant of some of it. And that which they know of it, they conceal and do not clarify it to the people, and they do not forbid from innovations nor do they censure [or critise] and punish the people of bid'ah.

Rather, they may censure [or criticise] the speech concerning the Sunnah and the foundations of the Religion absolutely.

Indeed they do not differentiate between the saying of Ahlus-Sunnah wal-Jamaa'ah and the saying of Ahlul-Bid'ah wal-Furqah, or they condone everyone upon their various differing Madhhabs, just as the 'Ulamah accept the positions of Ijtihaad which are allowable in the matters of differing.

And this is the condition of many amongst the Murji'ah, some of those [who claim to] possess fiqh, the Soofees and the the Philosophers."

(Majmoo' al-Fataawa, vol. 12)

So we ask you, O sincere reader! Who are the ones guilty of these evil characteristics mentioned by Shaikhul-Islaam Ibn Taimiyyah, rahimahullaah? Is it not the very same individuals we have been mentioning above? Those who call to co-operation with Ahlul-Bid'ah and call for us to unite upon false beliefs? Those who praise the heads of Ahlul-Bid'ah and belittle the heads of Ahlus-Sunnah?

Read again, and ponder! O Sunnee! This is not just a question of one individual's faulty understanding, but rather an organised attempt to re-define the 'usool of the Salaf in the garbs of Salafiyyah!

Yasir Qadhi:
"It is important to stress, however, that the purpose of this pledge is not to vindicate or justify one ideology over another*. These differences have existed within Sunni Islam (in the broad sense of the term) for the last twelve centuries"

* i.e. Yasir Qadhi's goal is not to justify or prove the worth of one belief or aqeedah over another because these variant beliefs have existed for 1200 years and they get in the way of us uniting for a political goals!!

Just look up the term 'vindicate' in any dictionary and understand the seriousness of what he is calling to!

Yasir Qadhi:
"All of the parties that have signed* on to this document identify themselves as being from the tradition of Sunni Islam. And it is an undeniable historical reality that this label has been used by a number of diverse, and at times contradictory, theological groups, for the last thousand years of Islam."

* It is clear from that which we have shown that some of the other signatories have backgrounds drenched in the stench of Grave-worship, shirk and innovations

Suhaib Hasan stated:
?My own translation of Imam at-Tahawi's brilliant text in the 1980?s was perhaps the first attempt to introduce this creed to the English speaking Muslim world. It is extremely pleasing that two decades later several other translations have appeared culminating in this outstanding effort by the esteemed Shaikh Hamza Yusuf.?

Dr. Suhaib Hasan. Al-Quran Society, London UK.
After page 167, ?Apprecaition for the Creed of Imam at-Tahawi.?
'The Creed Of Imaam at-Tahawi', translation, introduced and annotated by Hamza Yusuf* (!)

* We'll comment on this translation and explanation of Hamza Yusuf later, inshaa'Allaah.

Hafeez Ullah Khan (MJAH):
?The whole purpose of this discussion is that the Ummah is a victim of splitting and splintering ? it is in dire need of unity and strength and brotherhood.

My friends, me stating this does NOT mean that the Religious and Islamic organizations that exist have to lose their specific identities and titles and become one entity ? No, but rather every organization and every jamaa?ah should remain established upon their own individual identities* and come together making their unity apparent."

* There is no doubt that numerous pledges and agreements that this individual and his organisation (MJAH) have made with the worst of the Raafidah Shi'ah and extreme Soofees makes the 'Unity Pledge' of Yasir Qadhi fade into the shadows. They have made electoral agreements with Shi'ites, Brelewies, Naqshbandees, Deobandis and Ikhwaanis. Just read what the head of this organisation, Abdul-Hadi stated below about his "beloved scholars"..

Abdul-Hadi Omari (MJAH):
"..In every school of thought for their great Scholars, such as Shabir Ahmad Uthmaanee, who was a GREAT SCHOLAR of the religion from the Deobandee* school of thought. He has written some small commentaries of the Qur'aan and other good works.

Also, AHMAD REZA KHAN from the BRELAWEE** school of thought, who was a GREAT SCHOLAR of the religion who has written many books.

Likewise, we have Sayyid Abu A'laa Mawdudi***, who was a very great scholar of the religion, rather he was the founder of JAMAT-E-ISLAMI, and has written a VERY GOOD and detailed explanation of the Qur'aan known as 'Tahfeemul-Qur'aan' and he has written many other books which have reached an international level, and of them are those which are FINAL REFERENCE POINTS for their particular topics...

...So all of these VERY, VERY GREAT SCHOLARS, then may Allaah be pleased with them all and may Allaah fill their graves with noor (light).."

* Deobandees are a group rooted in the 'aqeedah of Soofism and rigid blind-followers of what they regard to be the Hanafi Madhhab, which they have re-invented. They have many writings against the Salafis. In these times they have directed extreme hatred towards Shaikh Al-Albaanee (rahimahullaah). The caller to innovation and shirk Ashraf Ali Thanwi was from the 'scholars' of this sect.

** This extreme Soofee sect regards Salafis to be unbelievers and haters of the Prophet (salalaahu alaihi wassallam). They hold it obligatory to seek assistance and rescue from the dead saints. They believe the Prophet did not die and is still alive and present everywhere and watching everyone and he responds to those who call upon him. They hold Shaikhul-Islaam Muhammad bin Abdul-Wahhaab to be an apostate kaafir, and an enemy of Islaam.

*** This individual is a well-known revolutionary who made several disgusting statements regarding the Companions and even the Prophets, to the extent he compares the Prophet Yoosuf (alaihis-salaam) to the Second World War murderous dictator of Italy mussolini!

Yasir Qadhi:
"I am eager to further my relationship with them*; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah**; I am desirous to benefit from their wisdom and knowledge."

* He means Soofees, Ash'arees, Grave-worshippers, Jahmees and Maatureedees.
** Only one with an illness in his heart would wish Ahlul-Bid'ah the best for their da'wah. A da'wah that calls to the Fire of Hell!

Yasir Qadhi:
"Even if I disagree with some specific theological doctrines* of other signatories, I am proud to call all of them my brothers in faith; I am always honored to be in their company; I am eager to further my relationship with them; I sense a genuine spirit of Islamic brotherhood whilst amongst them; I wish the best for them and their da`wah; I am desirous to benefit from their wisdom and knowledge**."

* 'Theological doctrines', i.e. aqeedahs, beliefs!
** He wishes to benefit from the 'wisdom and knowledge' of the Soofees, Jahmees and Grave-worshippers.

Hasan al-Banna:
"You know, O brothers, that there is no Imaam in the present day and it is necessary for us to forget everything and abandon everything (in disputes) for freeing the Islamic lands.."

Syed Qutb:
"And Islaam does not feel uneasy about about the differences of mankind in 'aqeedah and manhaj, rather it considers this as something necessitated by natural disposition and a goal from a Higher Will..."

Different names.. same corrupt ideology!


This message was edited by on 10-25-07 @ 11:18 AM
24-10-2007 @ 5:26 PM    Notify Admin about this post
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Distinguishing the Sunni From The Bid'iyy

Excerpt From the book: Juz'un Feehi Imtihaan us-Sunnee Min al-Bid'iyy
by Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee al-Maqdisi (d. 486H).

The author covers a series of aspects of the Islamic 'aqidah and separates the Sunni stance from the bid'iyy stance.

Yasir al-Qadhi expresses his belief:
"All of the parties that have signed on to this document identify themselves as being from the tradition of Sunni Islam. And it is an undeniable historical reality that this label has been used by a number of diverse, and at times contradictory, theological groups, for the last thousand years of Islam. I personally have no qualms considering these groups within the broad fold of Sunni Islam."

And Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee (rahimahullaah) clarifies the Sunni from the Bi'diyy just over a 1000 years ago:

Concerning Imaan:
  • If he says: Imaan is speech, action, intention and agreement with the Sunnah, then he is a Sunni
  • If he says: Belief in the heart he is an Ash'ari
  • If he says: Speech without action, he is a Murji'

Concerning Allaah's Speech:
  • If he says: He spoke with it (i.e. the Qur'an) with letter and voice he is a Sunni
  • If he says: His speech is established with His Dhaat he is an Ash'ari
  • If he says: He brought about the speech (in someone other than Himself) he is a Mu'tazili

Concerning The Qur'an, did Jibreel descend with it to the Prophet (sallallaahu alaihi wasallam) or is it merely an authored expression:
  • If he says: He (Jibreel) descended with the Qur'aan (itself) he is a Sunni
  • If he says: He (Jibreel) descended with his expression (of it in meaning) he is an Ash'ari

Concerning the Creator, is He ascended above the Throne or not:
  • If he says: He is ascended above the Throne without asking how he is a Sunni
  • If he says: No, then he is an Ash'ari Mu'tazili

Concerning Allaah the Most High, does he become angry and pleased:
  • If he speaks with this he is a Sunni
  • If he rejects it he is a Jahmi Kafir
Some of the salaf made takfir of the Jahmiyyah due to their general rejection of the Names and Attributes and considered them outside of the 72 astray sects, but this was takfir un-naw' (takfir based on type) and not takfir bil-ayn.

Concerning the Creator, the Mighty and Majestic, will He be seen on the Day of Judgement or not:
  • If he speaks with it he is a Sunni
  • If he denies it he is a Mu'tazili
  • If he says: The disbelievers will see him, he is a Saalimi

Concerning the the Descent (an-Nuzool):
  • If he says: He descends every night, he is a Sunni
  • If he denies it he is an Ash'ari

Since when have the orthodox Sunni Scholars who are upon the aqidah of the Companions held the astray groups to be from Sunni Islam and applied the label of "Sunni" to them?

24-10-2007 @ 3:44 PM    Notify Admin about this post
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The Undeniable Connection Between The "Green Lane, Markaz Jam'iyyah Ahlel-Hadith UK" and Yaasir Qadhi, Tawfique Chowdhury, Abdur-Raheem Green and Usamah Hasan

It is an undeniable fact that these signatories are upon the same methodology as the likes of Abdul-Hadi Omari, Hafizullah Khan and Suhaib Hasan (all heads and leaders of the Jam'iyyah Ahlel-Hadith). In fact Usamah Hasan is the son of Suhaib Hasan and one of the Khateebs and teachers in the Mosque of Suhaib Hasan. Likwewise "Sidi" Abu 'Aaliyah, who teaches and serves as one of the Jumu'ah Khateeb's at Masjid Al-Tawhid in East London (Suhaib Hasan's Mosque!). As for Yasir Qadhi and Tawfique Chowdhury, then they regularly deliver sermons and lectures at the centres of the "Jam'iyyah Ahlel-Hadith" around the UK. The poster displayed here is only one example whereby Yasir Qadhi and Tawfique Chowdhury are seen lecturing at the headquarters of the "Jam'iyyah Ahlel-Hadith" in the UK at Green Lane Mosque alongside non other than Abu Usamah, another Imaam and Khateeb of the Jam'iyyah Ahlel-Hadith.

We mentioned earlier that if one looks at the statements of Yasir Qadhi and Tawfique Chowdhury, they are merely mirror-images of the statements of their elders in the Jam'iyyah. Just look at page 1 of this thread.

Our question:

What is the difference between the manhaj of Abdul-Hadi Omari, Suhaib Hasan (of the Jam'iyyah) UK and that of Yasir Qadhi and Co.?


No difference. So we should not focus only on Yasir Qadhi and this company of signatories, but upon the manhaj of these people as a whole, whether they signed or not!


23-10-2007 @ 10:53 PM    Notify Admin about this post
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Truly, the question put to Shaykh al-Albaanee in the aforementioned sound byte speaks of one of the aims of this pledge.  Namely, to confront the media onslaught and negative image of Islaam and the Muslims, as well as acheiving political power in the west.  This was alluded to more than once by Yasir and his fellow pledgee: Tawfique Chowdhury and others.

Yasir Qadhi wrote that from the aims of the recent pledge for unity upon falsehood is,

...and at a community level they should come together in order to counter any and all negative and false images of Islam.

He also wrote,

Therefore there needs to be a more pragmatic and realistic attempt at cooperation, one that retains our traditionalisms and respects our historical traditions, yet at the same time takes into account the context of our current political and social situation.

The fellow pledgee, Tawfique Chowdhury, hurried to chime in,

As far as I am concerned, I am convinced that the state of dawah that we are in, with our religion being insulted at every second article and our Prophet at every second cartoon editorial, the very future existence of muslims minorities at question and our own muslim countries being erroded day by day through the silent work of missionaries - it then falls upon the able, to unite in a manner and upon a platform that is possible to unite on, to present a more cohensive front to the intellectual, political and media onslaught on our way of life and our values and ideals.

It must be noted here that Yasir and his lot are relelatively late in actualizing the vision that was originally expounded years ago by one of Yasir's Shaykhs.

Ja'far Idris said in a lecture entitled, "Unity Among Western Muslim Communities" delivered more than a decade ago,

I think it is very important for Muslims living in the West - let us just confine ourselves to the United States - it is very important for Muslims living in the West to be united, because, as I said, I think yesterday, whether we like it or not, we are all considered as Muslims. There is only one label, and sometimes even fundamentalist Muslims. And even those who don't go to the mosque, since they are Muslims they will be called fundamentalists. And someone said all Muslims are by definition fundamentalists. So there is no way of running away from this, we are all Muslims, we are all fundamentalists, according to some people, and we will be treated as such, so it is better for us to be united. The ideal thing is for all the Muslims, all over the United States, to have one organization, one leadership. And that organization will include all Muslims, whether they are Salafis, or people who have some deviation from the Sunnah, because the Prophet sallallaahu `alaihi wa sallam said that this Ummah will be divided - you know the hadeeth of the Prophet - that they will be divided, but all those divisions are divisions of Muslims.

This is Yasir's guide, as Yasir himself, said,

Others whom I respect and would turn to for guidance in matters related to the situation of Western Muslims are Sh. Jafar Idris and Sh. Salah al-Sawi. I spoke with both of these Shaykhs about cooperating on a public level with certain famous individuals (who have also signed the pledge)....

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