Questions & Answers regarding Manhaj (Methodology)

By

Shaykh Ahmad bin Umar bin Saalim Baazmool

-May Allaah preserve him-

- -

http://Salaf-us-Saalih.com

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Source: http://subulsalam.com/play.php?catsmktba=23610 Translated by: Ysn Ab Ibrhm

http://Salaf-us-Saalih.com

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In the Name of Allaah, the Most Beneficent, the Most Merciful. All praise is due to Allaah, the Lord of the Aalameen (mankind, jinn and all that exists). And may the Salaat and Salaam be upon the one who has been sent as a mercy to the Aalameen and upon his family and all of his Companions. To proceed: There are some questions regarding the topic that we studied before Maghrib. I will answer them, then we will listen to our Shaykh Khaalid Abdur-Rahmaan, may Allaah reward him with good. The first question says: "Does warning against a specific person mean that he is declared an innovator?" The answer to this: if this person has been declared an innovator by the Scholars, then we declare him to be an innovator based upon the tabdee (declaring someone to be an innovator) of the Scholars and we warn against him like the Scholars warned against him. But if the Scholars and the specialists in this field from the people of knowledge have not declared him to be an innovator, then the tahdheer (warning) against the person who has mukhaalafaat (oppositions to the truth), who is obstinate and who invites to it (i.e. to his mukhaalafaat), then this does not mean he is declared an innovator until the Scholars declare him an innovator. And whoever thinks that a mere tahdheer (warning) means tabdee, then he has erred. Naam. And this a questioner saying... Summary of the q uestion: There are messages found in Whatsapp and the likes - from the means of communication - which contain mockery of the religion or affairs of disbelief and innovated deviations from the Sheeah and Rawaafid. They convey them (i.e. these messages) for the sake of laughing, so is this permissible? The answer is no, this is not permissible. If they contain Kufr (disbelief), Shirk (polytheism), innovations or misguidance, then it's not permissible to convey them for the sake of laughing. For verily, Allaah is displeased with these things and He hates them, so it is upon the servant to be warned against them and to not convey them in this manner. And this one says: Is speaking ill the Salafee Scholars the madhhab (way) of all the people of innovation? The answer is yes. This is the custom and the concern of all the people of innovation, even of atTableegh and the known Jamaaatul-Ahbaab, while they claim that they invite to good, to manners and to this and that from good... These people, in their groups and followers, it is inevitable that they defame the Scholars. So they say for example: We go out in the Path of Allaah, while others sit under air conditioners wearing a bisht (cloak worn by Arabs) and are sleeping and resting between their children; they are not Scholars of dawah, they are Scholars of dunyaa. They defame the scholars like this. So therefore, every person of mukhaalafah (opposition to the truth), it is inevitable that he criticizes the Scholar or that he undermines the Scholar so that he is not benefited from. So this statement is correct: speaking ill of the Scholars is the madhhab of all of the people of innovations. How do we refute the one who says that some types of innovations are more severe than some of http://Salaf-us-Saalih.com Page 3

the sins? He is refuted with the Statement of The Most High:

Say: Bring forth your proofs, if you are truthful.

[An-Naml (27): 64]

What is the proof from the Book, the Sunnah or the Manhaj of as-Salaf as-Saalih (the pious predecessors), may Allaah be pleased with them, for this statement; the issue of jinsiyyah (dividing into types, categories) in the innovations and its likes? There is no proof. Rather we have a proof which opposes this! We have a proof which opposes this! Allaah, the Mighty and Majestic, said:

Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern in them in the least.
[Al-Anaam (6): 159]

So Allaah completely negated that the Prophet -salla Allaahu alayhi wa sallam - belongs to them! And also the Statement of Allaah, the Most High:

"And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path."
[Al-Anaam (6): 153]

So He blamed the whole of splitting, innovations and misguidance. And likewise his (i.e. the Prophets) -salla Allaahu alayhi wa sallam- statement, over and over again in his sittings: And verily, the best speech is the Word of Allaah and the best guidance is the guidance of Muhammad. And the worst of affairs are the newly invented matters (in the Religion) and every newly invented matter is an innovation and every innovation is misguidance and every misguidance is in the Fire. He -alayhi assalaatu wassalaam - did not say, Except that there are some sins which are more severe than some innovations. No! And as we have previously seen in the risaalah, from the words of the Shaykh, may Allaah have mercy upon him, when he clarified that the innovations are more severe and more dangerous than the sins. And I have conveyed to you the statement of Shaykh al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, when he said that the innovation is more severe than the sin according to the Sunnah and the ijmaa (consensus of the scholars). And this also was said by ash-Shaafiee and a group from the Salaf, may Allaah be pleased with them. One of them said, That my son accompanies a drummer and flutist, is better than him accompanying a person of innovation. And other texts. But, as I brought to attention previously, they do not mean by this that committing sins is an easy affair, rather this is from the angle of comparison and from the angle of whoever fell into this affair, then this is better than this. http://Salaf-us-Saalih.com Page 4

So it should not be ascribed to the Salafees that they do not consider sins and acts of disobedience to be kabaa'ir (major sins) or saghaa'ir (minor sins) accordingly. Rather they emphasize (the danger of sins), disapprove (of sins) and fear (of falling into sin), and they command the people the common folk amongst them, men and women - to repent and return to Allaah. This is why it is from the madhhab of Ahlus-Sunnah wal Jamaaah - and this is a very deep and precise issue, those who know and understand it are few - when they invite to repentance; they invite to repentance from disbelief and Shirk by Islaam and returning to Islaam, they invite to repentance from innovation by returning to the Sunnah and they invite to repentance from disobedience and sins by seeking forgiveness and returning to Allaah, the Mighty and Majestic. Unlike the people of desires who only enlarge the affair of sins as if they (i.e. the sins) are zandaqah (disbelief, heresy) and they leave the innovations as if they are a fly that came on the nose of some of them so he spoke about it just like that. And this is a critical difference between the two. And this is why you become amazed at them when they speak much and when they detail their speech about the people of disobedience, whereas when the innovation comes, it passes away as the passing away of the clouds; without having any influence. Naam. He says: Whoever does not direct the students to Shaykh Rabee and Shaykh Ubayd and he does not connect them with them, what is their condition? We say: if he was a Salafee who knows the Usool (fundamentals) of the Salafee Manhaj, then he would know that it is from the Usool of the Salafee Manhaj to return to the Major Scholars and respect them. And everyone bears witness; the Scholars and the common folk bear witness - by the Grace of Allaah - that from our Major Scholars are: Shaykh Rabee al-Madkhalee - may Allaah preserve him -, Shaykh Ubayd al-Jaabiree - may Allaah preserve him -, Shaykh Saalih al-Fawzaan may Allaah preserve him - and other than them from the known people of knowledge. So not directing [the people] to them and not connecting [the people] with them, is a proof that this person is someone who is not pleased with these Scholars. He is not pleased with them and he has avoided them, so he inters into the words of the author, may Allaah have mercy upon him. Verily, Allaah does not accept from the innovator any Sarf or Adl. What is the meaning of this hadeeth? Meaning: [He does not accept from them any] obligatory act or supererogatory act. He says: Is every innovation - even if it is a small one - greater than the Major sins, or is there a detailed clarification? There is a brief answer to this: this question is wrong and is not upon the Manhaj of the Salaf. Getting involved into categorizing, setting forth parables and the counter-argumentation against some of the innovations with some of the sins is not from the Manhaj of the Salaf. The Salaf used to repel the innovation unrestrictedly, as they used to repel the sin - while considering it (i.e. the innovation) to be a sin. But their aggravation of prohibiting the innovations is a great affair! And whoever wants to enter into the topic of innovations and dividing it into major and minor [innovations] and types of innovations and other than that; he only wants the people to deem the affair of innovations to be easy. And the Prophet -salla Allaahu alayhi wa sallam - repeated in his sittings, over and over again: http://Salaf-us-Saalih.com Page 5

..and every innovation is misguidance and every misguidance is in the Fire. So we say to this questioner: between you and us is the hadeeth of the Messenger -salla Allaahu alayhi wa sallam-: ..and every innovation is misguidance and every misguidance is in the Fire. And perhaps some of you might say: Fine, [but] there might be minor [innovations]. I say t o you: come here, come here and listen to the ahaadeeth of the Prophet -salla Allaahu alayhi wa sallam and to the aathaar (narrations) of the Salaf. As for the hadeeth: those three persons, when one of them said, I will stand [in prayer] during the night and I won't sleep. And the second one said, I will fast and I won't break my fast. And the third one said, I will not marry women. Now, these [three persons] wanted to perform these actions, thinking that they are seeking to get closer to Allaah, the Mighty and Majestic. What did the Prophet -salla Allaahu alayhi wa sallam - say about them? Did he say, These affairs are insignificant and easy, but leave them, may Allaah reward you with good.? He said, As for me, then I fast and I break my fast, I stand [in prayer] and I sleep and I marry women. So whoever aspires to other than my Sunnah is not from me. Look! Whoever aspires to other than my Sunnah is not from me! This is one example. Another example from the aathaar (narrations): Ibn Masood... The people sitting in circles, what were they doing? They were glorifying Allaah (saying subhaanal-Laah), praising Allaah (saying alhamdulil-Laah), doing takbeer (saying Allaahu akbar) and doing tahleel (saying Laa ilaaha illalLaah). Where [were they doing this]? In a disco? On a playground? In a pub? In a masjid! What did Ibn Masood, may Allaah be pleased with him, say? By Him in Whose Hand is my soul! Either you are upon a path that is better guided than the path of Muhammad, or you are opening a door of misguidance! He did not say, By Allaah, your action is wrong, but it is [only] a minor innovation, may Allaah guide you, and this minor type is lesser than the major type (of innovation). So leave this affair, may Allaah bless you. And others from the people of major sins, they are greater in sin than you... No, no, no! Either you are upon a path that is better guided than the path of Muhammad, or you are opening a door of misguidance! There is no question of wobbling and covered moderation, no! Truth or falsehood! When it comes to Sunnah and innovation, it is either Truth or falsehood! This is why these words should be paid attention to, as I mentioned to you previously. Here he speaks concerning the issue of listening to debates that are transmitted or spread on TV channels, and if it is permissible [to do this]. Pay attention, O my brothers! These debates which take place in public are wrong! And they are wrong from different angles. The first angle is that those who debate, most of them are either not people of Sunnah and clear Salafiyyah hence they don't clearly distinguish between Truth and falsehood, even in their answers. This is why you find some of them sitting with a Raafidee while he is cheerful and smiling in his face and treating him as if he's his brother. Clear? This is wrong! This is wrong! The Raafidee is khabeeth (evil, wicked, filthy)! He curses Abu Bakr and Umar, and I smile at him?! Never! Rather http://Salaf-us-Saalih.com Page 6

I look angry to him! And I would never give him a nice look! This is one observation. The second observation: some of them are juhhaal (ignorant ones) who have not learned from the Scholars. They have not learned from the Scholars! Shaykh al-Fawzaan even said about one of them that he is mutaaalim (someone who pretends to have knowledge). The third thing: sometimes it happens that the person of innovation - in his discussion and his debate - brings forward things which the other party is not able to refute. And there is fitnah (trial, tribulation) in this for this debater and for the laymen who are watching! The fourth thing: this is not the way of the Salaf! When the Salaf refuted the people of innovation, they refuted their innovations not from the angle of debating, but only from the angle of bringing falsehood to nothing and making the Truth manifest. And there is a difference between the two! For verily, debating with the people of innovation means that you sit with him at one table and that you make him speak with his false speech and continue in its clarification, and this is prohibited according to the Salaf! But when the false speech of the people of innovation reached them, then the Scholars refuted him and they didn't allow him to debate. Thats it! Then they warned against him, declared him an innovator, declared him astray and commanded [the people] to avoid him. This is how the Salaf-us-Saalih, may Allaah be pleased with them, were. Then, also from the things which take place, is that Shaykh ibn Baaz, may Allaah have mercy upon him, and the Major Scholars - and this is also the characteristic of the Salaf - did not debate with the people of innovation in public! They did not debate with them in public! And this is why I end my words with two things. The first thing: there might be a fitnah for the laymen and even some students of knowledge - who are not qualified with regards to knowledge - in watching these debates! The second thing: the Scholars stated in their fataawaa (verdicts) that it is haraam (unlawful, forbidden) to watch and listen to these debates. Haraam! Not permissible! Because these are places of fitan (trials, tribulations), places which Allaah - the Mighty and Majestic - hates, places where falsehood is spread and evil places! So it's not allowed to sit in them, listen to them and watch them. This is the ruling of the Scholars on this: they prohibited watching and listening to them. Naam. Shaykh ibn Uthaymeen, Shaykh al-Fawzaan, Shaykh Rabee and other than them prohibit these things upon the common folk to watch them and they prohibit setting up of the likes these debates in public. He says: When is the person of Sunnah called muttabi (follower) and when is he called muqallid (blind follower)? If the person of Sunnah takes the truth with its proof from the Scholars and he - if he is from the laymen - is behind the Major Scholars and their fataawaa that are based upon the Book and the Sunnah - as is normally the case with them - and the understanding of the Salaf of this Ummah, then he is called muttabi (follower) and he is not called muqallid (blind follower) with a blameworthy taqleed (blind following). This is the Manhaj of the Salaf and the ruling of the Scholars on the person of Sunnah. And the person of Sunnah, as al-Barbahaaree - may Allaah have mercy upon him - described him... And this is an important and critical issue which we should pay attention to and understand well. http://Salaf-us-Saalih.com Page 7

What did al-Barbahaaree say? He said - may Allaah have mercy upon him: And a person is not described with the Sunnah until the characteristics of the Sunnah unite in him. So if you see a person for example engaging in the aspects of some refutations of the mukhaalifoon (those who oppose the Truth); thats it, this one is Salafee?! This is wrong! Until you look in the aspects of this and the aspects of that... His Usool are the Book, the Sunnah and the Manhaj of as-Salaf as-Saalih, he implements them and revolves around them and it is known that he is with the Salafiyyoon and his brothers from the people of Sunnah, etc; then this one is a Salafee! As for other than that, then do not be fooled by his mere refutation of some mukhaalifoon that he is a Sunnee. Yesterday - Friday in the meeting during the break - we heard the words of some of the Mashaayikh, may Allaah reward them with good. Some of the Mashaayikh notified that some of the mukhaalifoon may show himself with refutation of the innovators. Al-Ikhwaan [al-Muslimoon] show themselves with refuting the Soofiyyah and the Raafidah, and where are al-Ikhwaan now? In the midst of the Soofiyyah and the Raafidah! And there are many attitudes [that they have]: they go and enter with them, etc. So do not be fooled until the characteristics of the Sunnah unite in him. And from the most prominent of the people who show themselves with the Sunnah, while they oppose it, are those who are known by the name Al-Haddaadiyyah - and their description has been mentioned in this meeting. Verily, they show themselves with the Sunnah, while they are in reality the enemies of the Sunnah. He says: What is the difference between al-Bidah al-Mufassiqah and al-Bidah al-Mukaffirah? Al-Bidah al-Mufassiqah is the [innovation] that doesn't make the person who performs it leave the Religion, like the bidah (innovation) of al-Ashaairah, al-Murji'ah and the likes. As for al-Bidah alMukaffirah, then the person who performs it falls into one of the Nawaaqid (nullifiers) of the Religion, like the statement of al-Jahmiyyah that the Qur'aan is created, and like the statement of al-Ittihaadiyyah and al-Hulooliyyah that Allaah incarnates and unites in His creation or that the whole existence united and appeared in Allaah, the Mighty and Majestic. These are beliefs of kufr (disbelief), while notifying about that which the Scholars notified about: that this is a general ruling, and applying this ruling requires returning to the Scholars and their implementation. Applying it requires returning to the Scholars, and they look to the circumstances of the issue and the ruling on each individual according to what the principles of the Shareeah necessitate. However, as a general ruling and general differentiation: al-Bidah al-Mufassiqah does not make the person who performs it - by word or deed - leave the Religion. As for al-Bidah al-Mukaffirah, then the ruling on the person who performs it is that he is a disbeliever. Another notification: al-Bidah al-Mufassiqah means - according the Scholars - that the innovators are not Saalihoon (pious, righteous people), rather they are fasaqah (disobedient, rebellious people) from the wicked fussaaq (disobedient, rebellious people). This is why some people say to you, So and so is a person of innovation, but he is Saalih (righteous) and Taqiy (Godfearing). We say to you, You are wrong! As long as he is an innovator, he fell into innovation and the Scholars declared him an innovator, then he is faasiq (disobedient, rebellious). Naam. He says: Is this statement correct: 'Hikmah (wisdom) is taken from anyone; from the young, the http://Salaf-us-Saalih.com Page 8

old, the jaahil (ignorant), the Muslim or the disbeliever.' Of course this statement is not unrestricted. The Scholars differentiate between two things: Between going to and seeking wisdom and knowledge from everyone and saying, I'm seeking this... This is forbidden and not permissible! And between the situation where information or words from the old, the young or from anyone comes to us, and the Scholars say that this statement is correct, then - when it reaches us - we take it because of the ruling of the Scholars that it is correct. But as for going to them and seeking [knowledge] from them, then this is a false statement and this is what opposes the Manhaj of the Salaf - may Allaah be pleased with them. However, when the Truth reaches us and appears to us, then we take it; firstly because of the ruling of the Scholars that it is the Truth, and secondly because it is the Truth in itself and not because it came from so and so. So when the Truth comes to us from a disbeliever - for example - and it is the Truth, then we accept it. Not because he is a disbeliever, but because it is the Truth. And we did not seek and go to him, rather he is the one who came with the information. This is why the Salafee Scholars are people of fairness and justice. They warn against those sittings! But when the Truth appears or becomes established with them, they take the Truth, because it is the Truth. Clear? So if it is said, Why don't we go and take the Truth? We say: if you go to them, there is Truth [mixed] with falsehood, and you can't distinguish between them. This is one [thing]. So it is feared upon you that you take falsehood thinking it is the Truth. The second thing: the Madhhab (way) of the Salaf is that you follow the path of the people of Truth and stay away from the path of the people of falsehood. The third thing: when you have pure fresh water, do you go to muddy, dirty and stinking water and ask him for clean water to drink?! This doesn't make sense! So if this is the case in the affairs of the dunyaa (worldly life), then how about the affair of the Religion? You have Scholars of Sunnah, clarity, purity and clear manifestation, so you [should] go to them! Why do you go to the mukhaalifoon who mix the Truth with falsehood? Is this clear? This question states: There are some students of knowledge who go to some of the mukhaalifoon, but those mukhaalifoon, who give lessons, did not show their mukhaalafaat in their lessons. So they continue with them (attending their lessons), using as an argument that they give lessons and that no mukhaalafah from them has appeared to him (in those lessons ). Clear? So therefore he says: 'I will attend them and I won't leave them.' There is no doubt that this is a false argument and a weak shubhah (doubt). This is because if it has been established that this person is from the mukhaalifoon, then whether he speaks with his falsehood or he doesn't, it is obligatory upon you according to the Shareeah that you do not go to him, so as to protect, preserve and guard your religion from his mukhaalafaat. The second thing: it is obligatory upon you according to the Shareeah that you go to the Scholars of the Sunnah who are known with [adherence to] the Sunnah. http://Salaf-us-Saalih.com Page 9

The third thing: you are not able to distinguish between the Truth and the falsehood. The fourth thing: we have previously read from the words of Shaykh al-Qayrawaanee - may Allaah have mercy upon him - when he clarified to you that those mukhaalifoon, at first, will show you religion, love, truthfulness and knowledge, and they will command you with good and forbid you from evil, and then they will inject the poison into their words. So at first - so that they can lure you in - they will speak with words that you, they and everyone agrees with. Then, after that, he injects innovations, misguidance and mukhaalafaat into your mind and heart. So why, O servant of Allaah? Why, O servant of Allaah? If you are truthful and you seek this knowledge for the sake of Allaah, then why don't you seek it from its people, the people of Allaah the Mighty and Majestic - and His Awliyaa' (righteous, pious servants), the truthful Scholars, the people of Sunnah? Why do you go to those who displace words from their (right) places? Why do you go to those who play with the Sunnah of the Prophet -salla Allaahu alayhi wa sallam- or play with the Salafee Manhaj? Why do you go to those who oppose the Truth? You, in your affairs of the dunyaa: if a person opposes your family, your father or your tribe or he opposes you in an affair that you love and he follows other than your path, you would abandon him, you would hate him and you would be against him. Aren't you ashamed? In the affairs of the dunyaa you do this, and in the affairs of your religion and in the affairs that Allaah - the Mighty and Majestic - loves, you follow a path in opposition to what Allaah - the Mighty and Majestic - wants? This is why we should be people of truthfulness, people of determination and people of Truth - we do not play or slacken. The religion is in need of men who, when they carry it and when they take control of it, they move forward with it as serious people who glorify the truth, until they reach (i.e. meet) Allaah - the Mighty and Majestic. And as al-Albaanee, may Allaah have mercy upon him, said in his famous and beautiful statement: The path to Allaah is long, and the important thing is not that you reach its end. But the important thing is that you die upon it! Meaning: don't deviate to the right or to the left. Ok, so why should you die upon it? Because if you die upon it, and you are in its beginning, you will reach its end. As long as you are upon the Sunnah If you were a mukhaalif (one that opposes the Truth) and then Allaah conferred His Favour upon you by guiding you [to the Sunnah], and you followed it and died [upon it], then you will reach its end. Whereas if you did what you did from acts of obedience and good deeds, and you deviated from the path to the right or the left, you will not reach this long path and its end. For verily, Allaah has deprived the innovator from repentance (until he leaves his innovation). He says: How does a person of Sunnah aid Ahlus-Sunnah? And how should Ahlus-Sunnah advise one another with good? The answer to this is from different angles. The first angle: you aid Ahlus-Sunnah by being with them; by strengthening their force! This is one. You aid Ahlus-Sunnah by not going to Ahlul-Bidah (the people of innovation) and by not being with them, i.e. by not being between them (Ahlul-Bidah) and them (Ahlus-Sunnah). As some of the Salaf were asked about a man who says, I sit with Ahlus-Sunnah and I sit with Ahlul-Bidah. So http://Salaf-us-Saalih.com Page 10

they said, This is a person of evil! He wants to mix the Truth with falsehood. No! It is a must that you have tamyeez (distinction, clarity) by being with Ahlus-Sunnah and staying away from AhlulBidah. You aid the Sunnah and Ahlus-Sunnah by spreading the Sunnah, by inviting your brothers to attend [the lessons and lectures of] the Scholars of the Sunnah, by spreading tapes, books and fataawaa of the Scholars of the Sunnah, by implementing the Sunnah and by advising one another with the Sunnah. If you see one of your brothers having a tie with some of the deviants and some of the mukhaalifoon, then you should advise him and talk with some of your brothers [and say to them:] How should we advise so and so, so that he doesnt go with them? So you advise him until he returns to you. And if you dont see any good in him and he continues going with them, then leave him and his affair. But in the beginning you should try to advise him, as we have seen previously from the words of Shaykh al-Qayrawaanee, may Allaah have mercy upon him. You also aid the person of Sunnah by defending his honour. So if someone comes to you and says, Yaa Akhee (O brother), those people only have jarh jarh jarh (critisicm) Then you say to him, Yaa Akhee, fear Allaah! Those people, by Allaah, we attended their lessons of Hadeeth, lessons of Mustalah, lessons of Fiqh and lessons of Tafseer. As for al-jarh, then they convey the speech of the Scholars. So if he mentions something [about your brother or a Scho lar] and you know that which opposes it, then you defend him. And this is under the condition that the speaker is someone from the parrots of the laymen, those who repeat something they have no knowledge about. So [in this situation] you aid your brothers, the people of Sunnah, by clarifying the Truth about their condition. But if the speaker is a person of innovation, someone whom the Scholars warned against or a person who is a head of misguidance, then stay away from him, dont speak to him and never give your ear one chance to listen to him! Leave him! Never, do not listen to him! Do we now know the difference between the two? Sometimes you find one of your brothers from the laymen, from the people of khayr (good), who doesnt know He prays, etc, but he is not a person of a Hizb (sect) or a person of Tahazzub (partisanship). But he heard from some of your brothers that those people are people of ghuluww (extremism) and people of this and that, and you know that he is jaahil (ignorant), then you teach him. But if he says this speech out of itiqaad (belief) and out of inhiraaf (deviation) from the Truth, then leave him and his affair, it is not for you to argue with him. He says: With regards to the tabdee (declaring someone to be an innovator) or tafseeq (declaring someone to be a faasiq) of specific individuals, is it a must that the Shuroot (conditions) are established and that the Mawaani (barriers, obstacles) are absent? Yes, the Scholars have stated that this is an affair which requires ijtihaad and requires the means to fulfil the conditions and remove the barriers. And this is only for the Scholars, they are the ones who have the means of ruling in the likes of these situations. This is why we - the students of knowledge and our brothers from the students of knowledge - always, when the likes of these issues come to us, we bring it to the Scholars: O Shaykh, what is your opinion about this and that And there is a difference between tabdee and tafseeq of specific individuals and between the clarification of the fact that this affair is a mukhaalafah, that this affair is from the innovations, that this affair is not permissible and that if fulaan (so and so) does this you should warn him, then if he http://Salaf-us-Saalih.com Page 11

still returns (to doing it) you should be warned against him; this is not tabdee, as we have seen previously. This is not tabdee, rather this is only a tahdheer (warning) against the oppositions to the Shareeah. As for tabdee and tafseeq, then we refer back to the Scholars. This is why their ruling is needed. What are the best books which benefit the laymen with regards to the correct Manhaj? From the best books with regards to this affair is the book of Shaykh an-Najmee, may Allaah have mercy upon him, Al-Fataawaa al-Jaliyyah in two volumes, this is a very beneficial book. And the book Al-Mawrid al-Adhb az-Zulaal, also by Shaykh an-Najmee, may Allaah have mercy upon him. And also the book of Shaykh al-Fawzaan Al-Ajwibah al-Mufeedah an as-ilati al-Manaahij alJadeedah. And also the book of Shaykh Rabee Arbaoona Su-aalan fi al-Manhaj. And also a collection of the rasaa-il of Shaykh Ubayd - may Allaah preserve him - about Manhaj has been printed which is very beneficial and important, and it contains issues which the laymen and the qualified students of knowledge need. This book [is called]: Majmoo rasaa-il li ash-Shaykh Ubayd fi al-Manhaj. Very beautiful! May Allaah reward them with good, may Allaah reward Shaykh Ubayd with good for these fataawaa and this clarification and may Allaah reward those who printed and distributed it with good. These are from the best books about this topic. Also, Shaykh ibn al-Uthaymeen has a book Kitaab al-Ilm containing important questions & answers about Manhaj, very beautiful! Of course these are books which are quick, clear and easy. Otherwise, the words of the Scholars like Shaykh Rabee, Shaykh an-Najmee, Shaykh Muhammed Amaan, Shaykh Muhammed bin Haadee, Shaykh Abdullaah al-Bukhaaree and Shaykh Ubayd are important and beneficial regarding this topic. But these [books] which I mentioned to you are easy for the laymen, and those who are more knowledgeable than them are needed [to explain it to them]. There is a very small book which is very very beneficial by Shaykh al-Fawzaan - but I do not know if it is available or not - called Hiwaar maa Aalim. Very beneficial and [it contains] very excellent questions which the laymen are in need of. What is your opinion about the one who says, I do not declare anyone an innovator except the one who has been declared an innovator by the Major Scholars like Shaykh ibn Baaz and Shaykh ibn Uthaymeen. This is from the angle of inqitaa al-wahy (cutting off the revelation); Shaykh ibn Baaz and Shaykh ibn Uthaymeen died, so the revelation has been cut off... (Shaykh laughs) This is the first thing. The second thing that Im saying is: Shaykh ibn Baaz and ibn Uthaymeen - may Allaah have mercy upon them - are Imaams of guidance without a doubt. And if you say, I do not declare anyone an innovator except the one who has been declared an innovator by the Major Scholars like Shaykh ibn Baaz and Shaykh ibn Uthaymeen,[then I say:] fine, lets go, O noble brother, for judgement to Shaykh ibn Baaz and Shaykh ibn Uthaymeen. Shaykh ibn Baaz - may Allaah have mercy upon him - referred to Shaykh Rabee and he said, O Rabee, when ibn Baaz makes a mistake, then refute ibn Baaz! And Shaykh ibn Uthaymeen was asked about Sayyid Qutb so he said, I direct you to Shaykh Rabee. And whoever is directed to the one who is full (with regards to his knowledge), then let him follow (him). So did these http://Salaf-us-Saalih.com Page 12

Mashaayikh limit the Truth to themselves? No. The third thing: is it known from the Salaf that they used to say, Whoever at-Thawree, Ahmad or Ishaaq declares an innovator, then only they are the innovators. And no attention is paid to those other than them who declare someone an innovator? No, so this statement is innovated. The next angle: what does the one who says this statement want? The one who says this statement wants to close the door of Not [the door of] tabdee! Tabdee is closed with falsehood. As for tabdee which based upon the Truth, then it is not closed. What does the one who says this statement want? To close the door of speaking about Ahlul-Bidah! He wants to close the door of speaking about Ahlul-Bidah. Come, come: did not one of them say, I studied from ibn Baaz and ibn Uthaymeen, those who declare others to be innovators? So now you say, I do not declare anyone an innovator except the one who has been declared an innovator by Shaykh ibn Baaz and Shaykh ibn Uthaymeen. And if you say, They (ibn Baaz & ibn Uthaymeen) did not declare anyone an innovator, or, They declared one or two persons to be innovators. Then what do we do? Everyth ing becomes mixed up? Ok, so they themselves, with this speech of theirs, it is as if they are saying, Those who speak about jarh (praise) and tadeel (criticism) other than ibn Baaz and ibn Uthaymeen are wrong and upon falsehood. So then you have said that they are wrong! Did ibn Baaz and ibn Uthaymeen say that they (i.e. the Scholars other than them) are wrong? They did not! Come, come: what do you want by way of these words? I do not declare anyone an innovator except the one who has been declared an innovator by the Major Scholars. Do you speak with the madhhab (way) of the Raafidah, the madhhab of infallibility? And the madhhab of al-Wilaayah (power, authority) after their death; that they [still] do tabdee [after they died]? What is this false speech? Fine, so what is the ruling on the people of innovations before ibn Baaz and ibn Uthaymeen, do you not acknowledge them or do you say that they are innovators? What is the ruling on the people of innovations after the death of ibn Baaz and ibn Ut haymeen? The door has been closed? You have closed the door of the Religion! And you have closed a great door from the doors of the Religion. In fact [you have closed] a great door which protects the Religion from the entering of deviations and from the entering of the people of falsehood! Therefore, O my brothers, look: this is from the crime of the categorizations of the audacious minds against the Manhaj of the Salaf! You, without thinking, say: By Allaah, its true. Ibn Baaz and ibn Uthaymeen are the Major Scholars. Ok, so is this the Manhaj of the Salaf? Is this the way they followed? Is this their path? Look, Subhaanal-Laah! They fall from one pit to the other in misguidance and in deviation from the Truth. As for the one who follows the way of the Salaf Besides, come, come, come: is this speech not in agreement with that which the Salaf prohibited: Do not attach the Truth to men. Know the Truth and you will know its people? What is this speech? This speech opposes the Manhaj of the Salaf from many angles! So there is no doubt that this statement is a false statement, may Allaah bless you. He says: When is the one who ascribes himself to the Sunnah a mukhadh-dhil (one who betrays and doesnt aid [the Truth and its people])? The one who ascribes himself to the Sunnah is a mukhadh-dhil: http://Salaf-us-Saalih.com Page 13

- When he is able to defend the Sunnah and yet he doesnt defend it. - When he stands with the people of falsehood in their criticism of the people of the Truth and he condones their behaviour. - When he accompanies the people of falsehood and he is with them in their sittings and he joins their ranks, then he is one who betrays and doesnt aid the people of the Truth. - When he doesnt attend the sittings of the people of the Truth and he avoids them. - When he discredits the people of the Truth by saying, Those people have nothing but jarh (criticism) and nothing but ghuluww (extremism). This one is a mukhadh-dhil. And any evil attribute that he describes the people of the Truth with, then there is no doubt that he is one who betrays and doesnt aid the people of the Truth. Here is a question about an issue, and that is: There is a man who teaches good to the people and he has a tazkiyah (recommendation, praise) from the Scholars. Then after the Scholars praised him, some actions which oppose the Truth appeared from him. I will clarify the answer to you with some stances, and with this I will end my speech. The first stance: if this person of Sunnah, who has been praised by the Scholars, made a mistake, then who is free from mistakes? [The Truth] should be clarified to him and he should be asked to return to the Truth and to leave falsehood. If he returns and accepts, then he is praised, thanked and knowledge is taken from him - and may Allaah reward him with good. And this is a proof of his truthfulness. The second situation is that Truth is made clear to him from falsehood, and then he persists upon falsehood and continues upon it: this one is warned, his falsehood is clarified, he is refuted and his case is taken to the Scholars who will declare the ruling upon him. The third thing Pay attention, this is a dangerous issue Im bringing to attention! The tazkiyah of the Scholars for any person doesnt mean that he has received a proof of forgiveness and a proof of infallibility, so much so that he isnt harmed by anything he does after that, because he is not Uthmaan and those Scholars are not the Messenger -salla Allaahu alayhi wa sallam-. A tazkiyah only means that he has the permission to teach and that he is fit to teach. So if he is afflicted [after that] with the sickness of mukhaalafaat and distance from the Truth, then the tazkiyah falls and it doesnt benefit him. Ok, so what is the ruling on the Scholar who praised him? The Scholar is a only human being, he judges by the apparent; he came to him and made the Sunnah apparent to him, and he (the Scholar) asked about him and was informed of his dawah to the Sunnah, so he praised him by what is apparent. And the Scholar is not blamed if his condition (i.e. the condition of the person he praised) changed after that, the Scholar is not blamed. Ok, so what is the stance regarding him? The stance is as has preceded: if he is a person of Sunnah, then his mukhaalafaat are refuted and it is obligatory upon him to return to the Truth and to leave the falsehood. And if he persists upon his falsehood, then he is condemned and his case is taken to the Scholars, and the Scholars are the one who declare the ruling on him. Clear?

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This one says: Now you have said that mistakes are not refuted except by the Scholars. And in a previous lecture - perhaps not in Kuwait - you said that these words are not correct. So it is as if he is saying: You contradict yourself. And this is a good question, may Allaah reward you with good. So I will clarify to you the difference between the two affairs. I said - today and always - that tabdee (declaring someone to be an innovator) is for the Scholars, because tabdee is a wasf (description) and an ism (name) which requires ijtihaad, and this is the concern of the Scholars or the major students of knowledge whom the Scholars consider to be in the first degrees of the ladder of the Scholars. Ok? These are my words, here and elsewhere. The words that I said in other sittings: that the statement the mistake is not refuted except by the Scholars is wrong What is the difference between the two? Tabdee is [only] for the Scholars! As for the refutation of falsehood, then this is [also] for the one who is qualified from the students of knowledge and is able to refute the falsehood. This is obligatory upon everyone (who is qualified and able)! You understood that I mean by tabdee: refuting falsehood. No! Refuting falsehood is for the students of knowledge and the one who has knowledge in his refutation, whether he is a Scholar or a student of knowledge. Clear? And I also say to you: if you are from the laymen, then do not argue with the people of falsehood. This is something else; dont let it confuse you. Is the difference betwee n the three things clear? Or should I continue [clarifying to them], O Shaykh Khaalid? Clear? So then, tabdee is [only] for the Scholars and refuting falsehood is for the Scholars, for the students of knowledge and for the one who is qualified. For examp le: if someone who doesnt pray Asr comes to you and says, The Asr prayer is not obligatory. What do you say to him? Do you say, No, this is for the Scholars? You say, Your statement is wrong! The Scholars say that the prayer is obligatory! True or not? So refuting falsehood is for the one who is qualified to refute it. And this is why One of the people, what did he do? He generalized the statement, so he made of it that the mistake is not refuted except by the Scholars. [Unclear...]. Are the Scholars many? They are few! Ok, so are the Scholars aware of [the things that take place] in every place? They arent, [they are only] human beings! Ok, so the students of knowledge who studied from the Scholars and began teaching, while they are not Scholars but students of knowledge, and they see this mistake, do we say to them: be silent? Whoever amongst you sees something evil, then let him change it with his hands. If he is not able, then with his tongue. If he is not able, then with his heart, and that is the weakest Eemaan (faith). This is the hadeeth of the Messenger -salla Allaahu alayhi wa sallam -! But he (the Messenger) did not say, Declare the people to be innovators. He said that you should change the evil: refute the mistake! Is the difference between the two clear? May Allaah reward you with good, this is a notification so that my words are not understood with generality or contradiction. And I thank you for this notification, may Allaah reward you with good. Here he says: There are those who say, Do not declare the people to be innovators! Or when you http://Salaf-us-Saalih.com Page 15

convey the Scholar's tabdee of a person, he says, Yaa Akhee! Leave this speech! Leave this speech! Will Allaah ask you about them? The answer is yes! You will be asked on the Day of Resurrection about an innovator whose affair became widespread amongst the people, and you knew that the Scholars declared him an innovator, and you betrayed the people and didnt advise them that this is an innovator! You will be asked on the Day of Resurrection. In fact, your neighbour, your friend and your brother will cling to you and say - as has come in some narrations: O Allaah! This one saw me upon evil and didnt change it! O you Miskeen! You want to rectify your situation and defend yourself, so you speak ill of this religion and you speak ill of the Manhaj of the Salaf! Ok, so when the Salaf - may Allaah be pleased with them - refuted the people of innovations, warned against them, clarified their dangers and advised the Ummah [saying:] So and so is an innovator!, Dont sit with so and so! Umar [ibn al-Khattaab], when he warned against Sabeegh, commanded that they get him out and to not sit with him: do we say to Umar, O Umar! Allaah will not ask you about them! No, he will be aske d! You will be asked! Because if you are able to clarify the Truth and there is not any legislated maani (barrier, obstacle), e.g. you fear upon yourself to be harmed; by being hit or by certainly or mostlikely being harmed, then you are excused. But if you are able to clarify and you have the proof from the words of the Scholars, then it is obligatory that you clarify, O brother! O brother, you, you: if I came to buy this phone from this Ustaadh, Shaykh Khaalid. Ok? And this phone is broken. Ok? I came to buy it, then after I bought it and Shaykh Khaalid left, I went to sit with you and you said to me, To be honest, I know that this phone is broken. Why did you buy it? His phone is not good. What do I say to him? Do I say, Allaah will not ask you on t he Day of Resurrection about why you didnt advise me? I would [unclear...] his neck and say, Yaa Akhee! How did you not advise me?! You let me get deceived! You deceived me! Ok, so this is a matter of Religion! That I see you listening to, reading from or going with the people of innovations and people of desires and I dont advise you Which one is more deserving of advice? This one or that one? This one! This is from the angle of fixing the mind to what the Salaf may Allaah be pleased with them - were upon. This is why the Salaf used to warn! So therefore, the statement of this person (in the question) is inconsiderate; a Aql (reasoning) which has been given precedence over the Naql (evidences). So which one has precedence, the Aql or the Naql? The Naql, without a doubt! And may Allaah raise the rank of our Prophet Muhammad, his family and his Companions and may He grant them all peace.

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