Category Archives: People Of Innovation

Are The Ikhwanis From The Saved Sect? Shaykh Abdul Muhsin Al Abbaad

بسم الله الرحمن الرحيم

Q: These two questions are related to the group known as Ikwanil Muslimeen. Are they considered to be from the saved sect? Or are they considered to be from the Khawaarij?

A: The Ikhwanil Muslimeen have deviations, although they view themselves as being the people of truth and others besides them, however that is not the case based on the statements of the organizer of this group. He stated, “whoever is with us is from us and we are among them and if this is not the case then we are distant from he who is not with us” this is his speech found in some of his published books. Thus they have with them deviations and innovations. They have a yearning for authority (the seat of leadership) and a ravenous appetite for acquiring it. As for Ahlus Sunnah those who are the saved sect that traverse upon the path of the Prophet -sallahu alayhi wa salaam- and his companions then they are not from them. 

Translated by Najeeb Al Anjelesi



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A Tablighi Doubt Debunked

بسم الله الرحمن الرحيم

As salaamu Alaykum,

Brothers and sisters please be cautious of the doubt thrown by Jamaa’atut Tabligh in order to legitimize their innovation. They say, “Why do you criticize us for innovation while you know the combining of the Quran into one book is an innovation (it wasn’t done during the time of the Prophet -sallahu alayhi wa salaam-) and Umar gathering the people in order to pray tarawih behind one imam is an innovation. These are good innovations.”

They misrepresent the statement of our Messenger -sallahu alayhi wa salaam- to substantiate their claim where he said:

“Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him, without there being a diminishing in their reward. But whoever establishes an evil practice in Islam, there is for him sin and the sin (for him) of whoever acts in accordance with it after him, without there being a diminishing in their sin.”

In order to understand the intent of the Prophet -sallahu alayhi wa salaam- one must understand the circumstance that caused him to make the statement. As Jarir ibn Abdullah (the narrator of the hadith) stated, “While we were with Allah’s Messenger at the start of the day a group of people who were barefooted and destitute, wearing stripped woolen clothes or cloaks, with their swords hung around their necks, enter upon him. The majority of them were from Mudar, in fact all were from Mudar. The face of Allah’s Messenger -sallahu alayhi wa salaam- changed as a result of what he saw from them of poverty. So he entered (his home) and eventually exited. He ordered Bilal (to call the adhan), and he called it and the iqamah. So he prayed and afterwards addressed the people. He said:

يأيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحد

“O mankind! Fear your lord who created you from one soul..”

until he -sallahu alayhi wa salaam- reached the last portion of the verse

إن الله كان عليكم رقيباً

“Indeed Allah is ever observant of you.”

And he -sallahu alayhi wa salaam- cited the verse in Al Hashr

و اتقوا الله و لتنظر نفس ما قدمت لغدٍ و اتقوا الله

“And fear Allah and let every soul look to what it puts forth for the morrow and fear Allah.”

A man gives from his dinars, dirhams, clothing, a saa of wheat, and a saa of dates (until he said) even if it’s half a date. As a result a man from the ansar came with a bundle that he could barely lift (in order to give its contents away as charity), on the contrary he couldn’t lift it. The people followed continuously until I saw two piles of food and clothing, then I saw the face of Allah’s Messenger -sallahu alayhi wa salaam- glistening as if it was gold and he -sallahu alayhi wa salaam- said:

“Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him, without there being a diminishing in their reward. But whoever establishes an evil practice in Islam, there is for him sin and the sin (for him) of whoever acts in accordance with it after him, without there being a diminishing in their sin.”  

That was the circumstance that caused the Prophet -sallahu alayhi wa salaam- to make this statement, and the scholars elucidate the intent of his speech. Shaykh Muhammad ibn Salih Al Uthaymin said, “If someone says what is the correlation between these two decisive, clear, and general statements “Every novelty is an (accursed) innovation” and his -sallahu alayhi wa salaam- statement, “Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him…”

The answer is from two perspectives:

The first perspective: The meaning of his speech, “Whoever establishes a good practice in Islam” whoever initiates an action in accordance with the Sunnah. The indication of this is the fact that the Prophet -sallahu alayhi wa salaam- mentioned it after urging (the people) to give charity to those who arrived in Medina. So each companion came with that which was easy for him, and a man from the ansar came with a bundle too heavy for his hands (to carry) and he placed it at the lap of the Prophet -sallahu alayhi wa salaam-. As a result he -sallahu alayhi wa salaam- said, “Whoever establishes a good practice in Islam, there is a reward for him and a reward (for him) of whoever acts in accordance with it after him…” meaning whoever initiates a firmly established sunnah (that which is found in the text), and it is not that he comes with a new practice…”

Shaykh Uthaymin states concerning the second perspective, “Whoever arrives at the enacting of that which was legislated previously (but never actualized) like the companions combining the separated manuscripts (of the Quran) into one book. There’s no doubt that this is a good practice…”  [شرح الأربعين النووية]

As the Quran was always legislated to be one book as is seen all throughout it being referred to as “the Book.” So beware of the utterly flimsy doubt of the tablighis and Sufis in this regard.

Written by Najeeb Al Anjelesi


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Notifying The Intelligent, Sound of Mind, and Sane Concerning The Reality of Imran Nazar Hosein

بسم الله الرحمن الرحيم
Allah’s Messenger (sallahu alaihe wa salaam) stated, “there shall be, in the latter part of my nation, a people who will narrate that which neither you nor your fathers have heard, thus upon you is to beware of them.” [Introduction to Sahih Muslim]
Imam Al Barbahaari said, “examine (carefully) -may Allah be merciful to you- the speech of those whom you hear especially the people of this day and time, and do not be hasty (in accepting what you hear). Do not participate in any of what you hear until you ask and determine, did anyone from the Prophet’s companions say similar? Or anyone from the scholars? If you stumble upon a narration from them related to the (unknown) speech that was heard, then cling to it, and do not exceed that, nor choose anything in preference over that, lest you slip into the fire.” [Sharh-us-Sunnah]
Dear reader -may Allah rectify our affairs- the statement of Imam Al Barbahaari gives us a glimpse of what occurred during his day and time, and although he passed away in 329 of the hijri calendar (around 941 C.E.) his advice is still relevant to this day. In fact it is more relevant, especially since the trials have increased, and the callers to ideologies foreign to the Quran and the Sunnah are in abundance. We have reach a state in which propagators of opinion and desires openly speak shamelessly, in a manner unseen during the time of our righteous predecessors. So much so that we now hear claims like, “there’s no difference in the creed of the Muslim and the Christian we all worship the same thing” or “if your intellect does not comprehend something from the texts there‘s no need to enact it.” Sadly it has even gotten to the point where some claim that the shaitan is not a disbeliever.
Therefore the previously mentioned statement of our Messenger Muhammad (sallahu alaihe wa salaam) and that which it indicates must be enacted to safeguard oneself from the afflictions befalling the Muslims today, from those who have placed themselves in the position of distributing Islamic knowledge. The callers to deviance within Islam are abundant, however this particular article sheds light on the works of Imran Nazar Hosein due to his severe conflict with Allah’s book and the teachings of His Messenger (sallahu alaihe wa salaam). Indeed that which he propagates is deserving of him to be warned against, speeches to be boycotted, and books to be burned in order for the Muslims to be protected from the doubts he spreads that can have dire consequences on an individual’s well being in the next life. Thus I seek Allah’s aid in clarifying the reality of this individual, and with Allah is success.
Imran Hosein states: “The Sufi methodology recognizes insight, recognizes the capacity to see with nur (light) and therefore provide a new explanation. That’s a Sufi methodology, and I got that from my teacher who was a Sufi sheikh.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
The Sufi sheikh to which Imran is referring, is Muhammad Fadlur Rahman Ansari. A person who’s writings Imran Hosein promotes on his website as he states, “The Quranic Foundations and Structure of Muslim Society (in two volumes) was written by the distinguished Islamic scholar and Sufi Shaikh, Maulana Dr. Muhammad Fadlur Rahman Ansari (1914-1974),” This is found in the article entitled “A Great Book on Islam.”
He also states, “..that is tasawwuf, and that is the highest stage of religion. Personally I wish the word Sufism had never been invented by life would have been easier.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]

Dear readers -may Allah increase us in understanding and comprehension- there is consensus from the scholars of Islam past and present that the Sufis are a misguided group from the 72 destroyed sects, hence acquisition of knowledge from them is impermissible, due to the corruption found in their creed and application of Islam.
Abdullah ibn Masud stated: The Prophet (sallahu alaihe wa salaam) drew for us a (straight) line, and said, “this is Allah’s path.” Then he drew other lines on it’s right and it’s left and said, “these are (other) paths at the end of each path (diverging from the straight path) there is a devil calling towards it.” Then he recited:
“And this is My straight path so follow it, and do not follow (other) paths that will (consequently) separate you from His path. He has ordained this for you so that perhaps you may be pious.” [Al-An’am: 153]
Imam At-Tabari states, “-and do not follow (other) paths- do not enter a path other than His Path, do not abide by a methodology other than His (prescribed) methodology, do not conform to a religion other than His religion like Judaism, Christianity, Zoroastrianism, Paganism, etc. And surely it (the intent of other paths) is (in reality) innovations and misguidance.”
Imam As-Suyuti states, “extracted from (the hadith collections and works of) Ibn Jarir, and Ibn Abi Hatim, the statement of Ibn Abbas (concerning the verse -do not follow (other) paths-) i.e. misguidance. 
Likewise extracted from (the hadith collections and works of)  Ibn Abi Shaybah, Abdullah ibn Humaid, Ibnil-Mundhir, Ibn Abi Hatim, and Abush-Sheikh that Mujahid said (as it relates to the statement -and do not follow (other) paths-) i.e. innovations and doubts.”
Dear reader -may Allah protect us from harm- the Sufi methodology is filled with doubts, misguidance, superstition, and innovation, in fact these are some of it’s most distinguishing characteristics, and this is propagated by their scholars and affirmed to be truth by their followers. For example; it’s propagated by the Sufis that one of their scholars, Ahmad Habbal Ar Rafai reached a state in faith an obedience to such a degree that he was able to see the Prophet (sallahu alaihe wa salaam) while awake (not in a dream while sleeping). This is outlandish, however affirmed to be the truth by his followers.
Nazim Al Haqqani An Naqshabandi claimed that his teacher (Abdullah Daghestani) was instructed by the Prophet (sallahu alaihe wa salaam) in ordering him with seclusion for 6 months. While Nazim was in seclusion for this period he would read all of the Quran in 9 hrs, say La illah illa’llah 124,000 times a day, say Allah, Allah 313,000 times a day, and send salaams upon the Prophet (sallahu alaihe wa salaam) 124,000 times a day. All this excessiveness was enacted due to his teacher lying by stating the Prophet (sallahu alaihe wa salaam) ordered him to command Nazim with that.
Another fairytale spread by the Sufis is that they state their sheikh Ibrahim Al Yaqubi informed his family of his death 6 months before it took place, and reiterated it 3 days before his death by stating he would die on the night before the day of Jumuah. This is affirmed to be the truth by Sufis, although our Lord tells us;
 إن الله عنده علم الساعة ينزل الغيث و يعلم ما في الأرحام و ما تدري نفس ماذا تكسب غداً و ما تدري نفسٌ بأيِّ أرض تموت إن الله عليمٌ خبيرٌ
“Surely with Allah is knowledge of the hour. He sends down rain and knows what is in the wombs. No one knows what he’ll earn tomorrow, nor does anyone know in what land he will die. Indeed Allah is All Knower, All Aware.” [Luqman: 34]
Imam Ash Shawkani states; “Az-Zujaj said whoever claims that he knows anything from these five things has (without doubt) disbelieved, due to him contradicting it (the Quran).”
Their sittings are filled with fables of this sort that resemble that which is found between the pages of comic books, or in the script of some fantasy adventure, however has it relates to creed and worship to Allah, ones imagination should not dictate his adherence to the aforementioned. Thus how can knowledge be taken from a Sufi? One who would spread such distinguished absurdities would be deemed a liar in Islam. So this alone is sufficient reason to stay away from Imran Hosein due to him being a Sufi. A sect which spreads corruption in creed and excessiveness in worship. 
Imran states: “We are living today in a world in which there is more fasad. Be careful of that word because fasad is in the Quran. Fasad is of different kinds. Fasad is that which corrupts and destroys. And there is, the Quran speaks of agricultural fasad, corrupting food, destruction of food. The Quran speaks of sexual fasad, Sodom and Gomorrah. The Quran speaks of many different kinds of fasad. Perhaps the most dangerous one of all is fasad in money…yes.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Dear reader -may Allah forgive us- the statement of Imran illustrates his poor understanding of Islam in that with him the most dangerous form of corruption is in money, and not creed.
Sheikh Salih Al Fawzan states, “The correct creed is the foundation in which the religion is established, and actions are sound by way of it. Just as Allah says:
“Whoever hopes for the meeting with His Lord, then let him do righteous deeds, and not associate anyone in worship with his Lord.” [Al-Kahf: 110]
“And indeed it has been revealed to you, and to those before you, that if you associate a partner in worship with Allah, then surely your deeds will be nullified, and you will be among the losers.” [Az-Zumar: 65]
“So worship Allah (by making) the religion purely for Him. Indeed the religion is (strictly) for Allah only.” [Az-Zumar: 2-3]
These particular verses, and those similar in meaning indicate (the fact that) actions are not accepted unless they’re free from polytheism. For that reason, the messengers’ concerns were in rectification of creed first, as the very first of what they invited their people, was worship to Allah alone and abandonment of worship to other then Him. As Allah states:
“And indeed We have sent to every nation a messenger (proclaiming) worship Allah alone and avoid all false deities.” [An-Nahl: 36]
And the first of what every messenger addressed their people with was (the statement):
"Worship Allah you have no other deity besides Him.” [Al-Araf: 59, 65, 73, 85]
Nuh, Hud, Salih, Shuaib, and the rest of the Prophets all said this to their people. The Prophet remained in Mecca (after being commissioned with prophet hood) for thirteen years inviting the people to Tawheed, and rectification of creed due to it being the foundation in which the religion is based. Thus the callers and rectifiers in every time emulate the example of the Prophets and Messengers. They begin by calling to Tawheed, and purification of creed, then after that proceed to other affairs related to religious commandments.” [Aqeedat-ut-Tawheed]
The fasad in money to which Imran was referring is usury (riba), and although this is a major sin in Islam, it is nowhere near tantamount to polytheism which without doubt is the most dangerous fasad, and it is that which Imran totally neglected in his speech. And Allah’s aid is sought from the foolish.
Imran states: “The Sufi methodology recognizes insight, recognizes the capacity to see with nur (light) and therefore provide a new explanation. That’s a Sufi methodology, and I got that from my teacher who was a Sufi sheikh.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Furthermore he said: “We say to the Salafi, and we’ve been saying it for all this time, all these months in our lectures that no brother you’re wrong. There are verses from the Quran that could not be understood. Not by the Aslaaf. An Nabi Muhammad alaihe salaam did not provide the explanation, and today we are the ones that have to use knowledge and insight to recognize what Allah is saying. And when we provide that interpretation of the Quran notice my brother salafi that the overwhelming majority of people are accepting our interpretation as correct.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Similar statements of Imran, as it relates to this subject, are found throughout his speeches. Regardless of how he presents the discussion or which words he uses in an attempt to legitimize his stance the reality remains the same. Imran Hosein wants nothing more than to interpret the text based on his opinion, whether it be in accordance with the text or not. His opinion is the yardstick. 
Therefore it is incumbent upon us to understand what is ta’weel or interpretation in Islam. As At-Ta’weel is of 3 types:
1: Ta’weel or interpretation which is synonymous with tafsir or explanation.
Sheikh Salih Al Fawzan states, “indeed the intent of at-ta’weel is tafsir and the clarity of a meaning, and this is well known to the scholars of the past such as Ibn Jarir, and others. So (with them) tafsir was dubbed ta’weel. As it relates to this (particular) meaning, the firmly grounded in knowledge are directly attached to the majestic expression (Allah).
 “And no one knows it’s interpretation…” it’s explanation (tafsir)
“except Allah and those firmly grounded in knowledge…” Meaning; the firmly grounded in knowledge know it in contradiction to other than them who do not have knowledge with regards to the meanings of the clear and unclear (verses in the Quran).”
[The Explanation of Lumat-ul-I’tiqaad]
Imam As Suyuti states while explaining how to properly interpret the Quran, “the scholars state that whomever desires to explain the tremendous book then he should first seek (his explanation) from the Quran. Thus whatever is general in one place (of the Quran) is elucidated in another (verse). And whatever is summarized in one place is expounded upon in another. Ibnul Jawziyyah has authored a book pertaining to generalities in the Quran that are explained in other portions of it, and I have stated some examples from it in the section of comprehensive statements.
Second; if that fatigues him, then he should seek (his explanation) from the Sunnah for indeed it is an explanation of the Quran. Imam Ash Shafi’ee stated that whatever Allah’s Messenger (sallahu alaihe wa salaam) has decided (as it relates to rulings) then it is nothing more than that which he comprehends of the Quran. Allah says:
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ 
“Indeed We have revealed to you (O Muhammad) the Book in truth so that you may judge between the people by that which Allah has shown you.” [An-Nisa: 105]
And the Messenger (sallahu alaihe wa salaam) said, “I have been given the Quran and the like of it with it.” Meaning the Sunnah.
Third; if you can’t find it’s interpretation in the Sunnah then return to the statements of the companions, surely they are the most knowledgeable (of people) with regards to it, due to their circumstance of being linked together (by Allah’s permission) thus witnessing it (the revelation) during it‘s descending. Moreover, due to them being specialized in that (it’s interpretation) by way of (and seen in) their thorough understanding, sound knowledge, and righteous actions.”
These are the procedures that must be embarked upon when attempting to interpret the Quran, however Imran Hosein disregards this methodology in which the most erudite and learned scholars past and present are upon in order for him to follow the whims of his inner sight (as he calls it). The reality is that he disregards this for no other reason then to magnify his feeble opinions and satisfy his lowly desires.   
2: At-Ta’weel or interpretation pertaining to the outcome or end result of an affair.
Sheikh Muhammad ibn Salih Al Uthaymin said, “ta’weel as it relates to the end result of something, is that if it appears in a request (command), then it’s interpretation is enactment if it is an order, or abandonment if it is a prohibition. Furthermore, if it appears in a statement, then it’s interpretation is it’s occurrence (the occurrence of that which was stated). For instance, Allah’s statement:
“Await they only for the final fulfillment (occurrence) of the event? On the day the event is finally fulfilled, those who neglected it before will say: “Surely the Messengers of our Lord came with the truth.” [Al-Araf: 53]
The meaning is that they only waited for the outcome and result of that which they were informed, (so) when the day in which they were informed materializes, those that were negligent (before it’s coming) will say, “indeed our Lord’s messengers came with the truth.” 
Likewise from (it’s examples) is Yusuf’s statement when his father and brothers fell prostrate to him:
 “This is the interpretation of my dream aforetime!” [Yusuf: 100]
(Meaning) this is the coming to pass of my dream, because he said this after they prostrated to him. As for an example as it pertains to request is Ayesha’s statement, “after the revealing of the verse:
 “When the aid of Allah comes and victory” [An-Nasr: 1]
The Prophet (sallahu alaihe wa salaam) would say abundantly while bowing and prostrating (in prayer), “glorified are you O Allah our Lord and with your praise O Allah forgive me.” So he interpreted the Quran, meaning he acted in accordance with it.”
[Explanation of Al-Aqeedat-Al-Wasatiyyah]
Sheikh Salih Al Fawzan states, concerning this type of ta’weel, “knowing the true reality of something that will occur in the future. This meaning is to be specified (and) limited to the majestic expression (Allah) in His statement:
 “And no one knows it’s interpretation except Allah…” [Ali-Imran: 7]
That’s because no one knows the true reality of these (types) of things in which Allah has mentioned in the Quran from the paradise, the fire, what will be on the day of resurrection, and what will occur in the future. Nobody knows it’s true reality and the how of it’s nature except Allah. Likewise the names and attributes (of Allah) no one knows it’s true reality and nature except Allah thus it (knowledge) is specified and confine to the majestic expression (Allah).” [The Explanation of Lumat-ul-I’tiqaad]
3: At-Ta’weel or interpretation which is synonymous with distortion 
Sheikh Al Uthaymin states, “the third meaning for at-ta’weel is changing (the meaning of) the wording from it’s apparent intent. This type has two categories, that which is praiseworthy, and that which is blameworthy. If evidence points to the interpretation then it is considered from the praiseworthy type and is (in reality) the first type (mentioned), it is tafsir. However if no evidence indicates it (what is being interpreted) then this is blameworthy, and it is to be deemed distortion and not interpretation (in reality).”
[Explanation of Al-Aqeedat-Al-Wasatiyyah]
This is what Imran Hosein falls into quite often. It is not considered interpretation in Islam, what he does is nothing more than distort, twist, and change the meanings by his own admission has he said, “…and therefore provide a new explanation.” Unfortunately he attempts to legitimize his errors in the most deviant of ways, either by quoting unauthentic narrations, or falsely interpreting the statements of Allah and His Messenger in order to justify his transgressions. Let’s take a look at some of the falsehood he employs in order to achieve this wretched goal.
First: His interpretation of Al-Ihsan. He states:
“Al-Ihsan is to worship Allah, and to serve Allah as though you’re seeing Him with the eye of your heart. (Quotes the sentence in Arabic) if you have not reached that stage as of yet were you can see with the internal eye and worship Him, then at least this, you should recognize that He is seeing you. And so the heart can see, but the heart can only see when there is faith, and the heart can see only when there is nur in the heart."
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Imran shamelessly attempts to utilize this corrupt interpretation of Al-Ihsan in order to justify his new explanation of texts. As a result he can accuse anyone differing with his falsehood of not yet reaching the highest stage of religion, and being incapable of seeing with the internal eye due to such having a heart void of nur unlike himself. 
As for the correct interpretation of Al-Ihsan, then it is as the Prophet (sallahu alaihe wa salaam) stated, “it is to worship Allah as though you see Him, and (although) you can’t see Him, surely He sees you.” 
The intent of Al-Ihsan is the servant being observant and mindful of his Lord as if he sees Him in order to perform acts of worship in the best manner possible.
Sheikh Muhammad ibn Salih Al-Uthaymin stated, “the explanation of Al-Ihsan is that an individual cravingly and desirously worships his Lord just like he sees Him, thus making it incumbent for the individual to reach Him. This level of Al-Ihsan is the most complete (of levels). So if you can’t reach this condition then there is the second level, and it is to fearfully worship Allah fleeing from His punishment. 
[Commentary of 40 Hadith of Imam An-Nawawi]
Imam An-Nawai states, “this is the observant station insomuch as whoever (could) be able to see (with one’s own eyes) Al-Malik would feel shy to look towards other than Him, or have his heart busied with other than Him while praying.
[Commentary of 40 Hadith of Imam An-Nawawi]
Sheikh Salih Al Fawzan states, “Al-Ihsan has two levels. The level of observation of or pertaining to the heart, and it is to worship Allah as if you see Him with extreme certainty and faith, just as if you were able to see Allah with your eyes. As for the second level which is the lesser of the two, is to worship Allah while knowing that He sees and is cognizant of you, as a result you do not disobey Him, nor oppose His commands.”
[Explanation of Al-Usool-Ath-Thalatha]
This is the correct understanding of Al-Ihsan held by the erudite and learned scholars of the Sunnah in comparison to the foolishness, stupidity, ignorance, and brazen fabrications of Imran Hosein.
Second: Utilization of a weak hadith (narration). Imran states:
“Fear the firaasah; the wisdom built on internal, intuitive, spiritual insight. Fear the firaasah of that mumin. Fear it! For when he sees , he sees with the nur of Allah.” 
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
This statement in which Imran attributes to the Messenger (sallahu alaihe wa salaam) is graded in the science of hadith as weak, and as such can not be attributed to him. Unfortunately Imran attributes this statement to the Messenger (sallahu alaihe wa salaam) without mentioning it’s grading. Thus his silence can only be from one of two possibilities. He’s either ignorant of it’s ruling and as a result cites it thinking it to be a statement of our beloved Prophet (sallahu alaihe wa salaam), and so he speaks about that in which he has no knowledge. Or he is aware of it’s weakness, yet disregards the analysis of the scholars of hadith due to this narration being of benefit to him as it relates to the propaganda that he spreads throughout the Muslim world. Both possibilities are blameworthy. As the Messenger (sallahu alaihe wa salaam) said:
“Whoever attributes to me that which I did not say then let him be settled in his seat in the (Hell) fire.”
This is found in Imam Al Bukhari’s authentic collection, and is reported by Salamah ibn Al-Akwa. There’s another narration similar in meaning with a slightly different expression also collected by Al Bukhari in which the Messenger said, “whoever tells a lie against me intentionally then let him be  settled in his seat from the fire.” 
Therefore ascribing a statement to the Messenger (sallahu alaihe wa salaam) that which he did not say is blameworthy, reckless, and prohibited in Islam. Moreover, it has dire consequences on the condition of the individual that does so in the next life.  
As for the weak narration that Imran frequently quotes, then it is found in the works of several major scholars of Islam. The Jami of Tirmidhi, At-Tarikh of Al-Bukhari, the Tafsir of Ibn Jarir, Al-Mujam Al-Kabir of At-Tabaraani, etc. It is narrated upon the authority of five companions all accompanied with distinct chains, linked to each and every chain therein is a weakness rendering the narration unacceptable.
Third: His interpretation of Ruya
Imran states, “ruyah is that which the heart sees, and so there is knowledge which comes and is still coming to this day through that one last part of nubuwa still remaining in the world. The Sufi has to be reminded. The Sufi our brother the Sufi has to be reminded that when you see with the nur of Allah then you can be blessed with ruya, vision, insight. Every scientist in the world knows that all major discoveries came after you did your homework in insight.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Yet another absurdity propagated by Imran Hosein as he attempts to bring legitimacy to his methodology of distorting the text, by distorting the text. The aforementioned speech is his interpretation of the following narration and those similar to it.   
Narrated upon the authority of Anas that the Prophet (sallahu alaihe wa salaam) stated, “a good ruya (dream) from a righteous man is one of 46 parts of prophet-hood.” [Collect by Al-Bukhari, Muslim, and others]
Shamsul Haqq Al-Atheem Abaadi states in his explanation to the sunan of Abi Dawud, “Al Khitaabi said: This speech is affirmation along with emphasis with regards to the (true) reality of dreams and so some (of the scholars) have said that it’s meaning is that dreams come in the same manner as prophecy due to it being a remaining portion of it (prophet-hood), however others have said it is a portion from the (varying) parts of knowledge of prophet-hood. And so knowledge of prophet-hood remains whereas prophet-hood itself does not (especially) after (the coming of) Allah’s Messenger in which (consequently) prophet-hood ceased. There only remains the mubashiraat (glad tidings) of righteous dreams.”
These are the foundations of Imran Hosein in which he applies to pass erroneous rulings, and interpret text falsely, and although he may speak that which is correct sometimes, anyone that would adopt a corrupt foundation such as this is not relied upon as it relates to knowledge of Islam. This corrupt basis has lead him to make some of the most bizarre statements ever heard has it relates to signs of the hour consequently leading others astray. Thus there is no doubt that Imran has placed himself from amongst those that would appear in the latter part of this nation speaking and issuing verdicts without knowledge. The Messenger (sallahu alaihe wa salaam) said:
“Surely, Allah will not take knowledge by snatching it away from His servants, on the contrary He will take knowledge by taking the scholars until they do not remain. At that point the people will take (knowledge) from the leaders of the ignorant. So they will be asked and will give verdicts without knowledge. Thus they are astray and they lead others astray.”
Narrated by Abdullah ibn Amr ibnil-Aas, collected by Imam Al-Bukhari and Muslim. We ask Allah for safety and well being in these times of affliction and uncertainty, wa billahit tawfeeq.
Written by Najeeb ibn Yusuf Al Angelesi 


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Shaykh Muqbil’s Statements on Abdul Majeed Az-Zindani

بسم الله الرحمن الرحيم
The following statements of Imaam Mubil Al Waadi’ee regarding Abdul Majeed Az Zindani are found in Al Majroohoon.
– One who is misguided and who misguides others.
– From the heads of the innovators.
– Sticking to his blindness we ask Allah to expose him.
– As Sunniyyah As Salafiyyah are far from him.
– May Allah not bless him. He made defamation of Islam from the very beginning. Hence he said yes to (the Yemeni form) of unification, and yes to the constitution. He has made mockery of his brothers from Ahlis Sunnah, and he propagates concurrence with the Bathist Communist party.
– I am free from what you’ve done Yaa Abdal Majeed! I free myself with Allah from your speeches and lectures. You are nothing more than a mouthpiece for the ikhwanil mufliseen.
– Shaykh Muqbil was asked: “Why don’t you debate Az Zindani perhaps Allah will guide him by your hands and maybe he’ll repent?” 
So he replied: “Az Zindani is more knowledgable regarding both the Bath and Nasri parties, however he is a follower of his desires. He engages the sunni with a face, the ikhwani with another face, and the sufi with yet another face (as if he’s with them when he meets them). If it wasn’t for that we would’ve desired this (conversing with him).
  We went to him while in the khamr district and he said: “The salafis are harsh.” so I said to him: “Show us what has transpired (with the salafis) of harshness.”  Thus he said: “As for you and Hezam then you two don’t have with you all harshness.”
 While we were there in that sitting the ikhwanil muslimeen were exaggerating and praising Al Khumaini. We were in the sitting with about 4 or 5 individuals then Mustapha Al Adawi said: ” It’s compulsory for us to aid this man -meaning Al Khumaini- so Abdul Majeed said: “I Advise you to read the books of the shia so that you won’t be shocked (by their misguidance). This advice is correct, it’s good speech. Hence this man is a follower of desires and not ignorant. If he was ignorant we would’ve went to him in order to speak to him, however all he’ll do is meet us with the face of a sunni and just humor me while conversing with me and in the end he’ll be who he is.
مأخوذ من المجروحون عند الإمام الوادعي
ترجمة: نجيب بن يوسف الأنجلسي
Translated by Najeeb Al Anjelesi 


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Hizbut Tahrir: Shaykh Muqbil

بسم الله الرحمن الرحيم

   It’s an evil party that developed in Jordan (after) breaking away from the ikhwaanil mufliseen. They refused to return after the ikhwaanil muslimeen corresponded with them requesting that they do so. Their leader was Taqiuddin An Nabhaani. Regarding creed they say do not take from anything except that which agrees with the intellect. If narrative evidences (the Quran and Sunnah) are found then (they say) it’s necessary that it be proven with certainty (the authenticity of the narrative evidence). As a result, they deny the punishment of the grave, and the coming of the Dajjal.
  Furthermore, they have no concern for teaching virtuous manners nor beneficial knowledge (knowledge of the Quran and Sunnah). It’s a party that nurtures their adherents upon nothing but politics, that which opposes the religion. Their leader was asked: “How come we see no Quran memorization schools in your communities? So he replied: “Indeed, I don’t want to produce ascetic monks!
  Hence they are based on strictly politics, and are not based on Islamic knowledge, manners, nor narratives that soften the heart. Also from their Islamic jurisprudence they make permissible men shaking hands with non related women. They also claim permissibility of a woman being head of state and a member of the majlis ash shura. Likewise (they make these things permissible) for a disbeliever. Unfortunately, they also permit the disbeliever assuming a position of rule or government.
  Hence it is a party upon severe misguidance and I’m amazed at those from them that bragged about their so called liberation party. I advise the brothers to distance themselves from and warn against this party and if we didn’t make the excuse for them that they have a legitimate misunderstanding in their interpretation (of the Quran and Sunnah), we would have declared them disbelievers as a result of them denying the punishment of the grave and the coming of the Dajjal. Also for their leader’s statement that he doesn’t like teaching his students the Quran because perhaps all he’ll produce is ascetic monks.
 مأخوذ من المجروحون عند الإمام الوادعي
ترجمة: نجيب بن يوسف الأنجلسي
Translated by Najeeb Al Anjelesi


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The Methodology of Yusuf Estes

بسم الله الرحمن الرحيم 

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ
Allah says: “And so do We explain our verses in detail in order for the path of the criminals to be made manifest.” Al An’am: 55

At Tabari comments on the statement “and so do We explain our verses in detail” meaning; just as we have detailed to you O Muhammad in this particular surah from it’s inception to this passage our proofs and evidence against the pagans, clarifying and distinguishing it for you, in that manner we have detailed for you our evidence for every truth in which the people of falsehood from other faiths deny. Therefore we have clarified it for you in order for you in to make clear it’s truth from falsehood, and it’s soundness from error.” تفسير جامع البيان في تفسير القرآن/ الطبري

Dear reader may Allah reward you with good, the previously mentioned verse defines the role and responsibility of our Messenger sallahu alayhi wa salaam, to convey the truth and guidance in detail so that the various paths to defeat, failure, and humiliation becomes distinct and manifest to the people. This was his sallahu alayhi wa salaam’s role and likewise it is the responsibility of every individual that conforms to his Sunnah. Thus whoever is capable should detail the truth in order for the methodologies of the various groups, sects, and parties be made manifest so that the masses are safeguarded from their evil. In addition this conveyance not only benefit’s the Muslims by protecting them from evil, it also benefit’s the carrier of this evil.

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلَعَلَّهُمْ يَرْجِعُونَ
Allah says: “And so do we explain our verses in detail so that perhaps you may return.” Al A’raf: 174

Imam Ash Shawkani comments on the portion of the verse “so that perhaps they may return” meaning; to the truth and abandon what they’re upon of falsehood.
تفسير فتح القدير/ الشوكاني

In light of that I have gathered some statements of our brother Yusuf Estes may Allah guide him, that illustrate some aspects of his methodology and how it differs severely with the methodology of the salaf. By this it is hoped that the lofty objective stated in the Quran is achieved, to safeguard our brothers and sisters from following these errors that can consequently be harmful to them, and that it be an encouragement for Yusuf Estes to repent before the time comes in which repentance will not be accepted.

From the methodology of Yusuf Estes:

The lack of concern for whom one takes knowledge

Yusuf Estes states: “I’ve sat with sufi scholars, shia scholars. I’ve sat with those of the Ahlis Sunnah wal Jamaa’ah, those so called Sunnis and Sufis and those of all tariqahs even and I took benefit where I could take benefit. But anytime they said something that didn’t line up with what was the main - the main - straight line that the Prophet talked about then that’s the part I said ok guys well that’s when we have to go you know. I can’t do that. But the part where they call to la illaha illa’llah, Muhammad rasullah, establish the salah, pay the zaykah, fast Ramadan, and do Hajj wooo that’s Islam no problem. But I’m just not going to do the other things that we can’t find evidence for….” [Source: The video: Calling all 73 Sects to?]

As is aforementioned we see that the methodology of Yusuf Estes is to sit with any Muslim regardless of their creed or methodology in order to take benefit where benefit can be sought, per his statement “I took benefit where I could take benefit…” Thus this method in which he has adopted for himself lead him to take knowledge from some of the most astray of individuals and groups as he states “I’ve sat with sufi scholars, shia scholars….” This admission of his is very strange for someone that claims to follow evidence and encourages other to do so as well. Therefore my question dear reader may Allah preserve you, is acquiring knowledge from innovators in accordance with the text? Is it in accordance with the Quran, Sunnah, and methodology of the Salaf? 

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ
Allah says: “It is He Who has sent down the Book. In it are verses that are clear, they are the mother of the Book. And they’re others not so clear. So as for those in whose hearts there is deviation they follow that which is not entirely clear. Seeking by that fitna, and seeking by that (false) interpretation. But no one knows its meanings except Allah….” Ali-Imran: 7

Ibn Kathir said while commenting on Allah’s statement “they follow that which is not entirely clear…” meaning they only take from that which is not so clear that which is possible for them to twist out of it’s true meaning their corrupt intent. Then they defer the verse to they’re intent due to the expression’s (multiple) possibilities.
تفسير القرآن الكريم/ ابن كثير

Al Qurtubi states “ The verse encompasses every group whether they be kafir, zindeeq, ignorant, or innovator even though during that time it was directed towards the Christians of Najran. Qatadah said in his explanation of Allah’s statement “they follow that which is not entirely clear…” if they are not the Haruriyyah and the various groups of the Khawarij then I don’t know who they are.” تفسير الجامع لاحكام القرآن/ القرطبي

In addition, we have an authentic narration collected by both Imaam Al Bukhari and Muslim in which the Prophet stated after reciting the previously mentioned verse: “If you see those that follow that which is not entirely clear then they are those to whom which Allah has named (of having deviation) so beware of them!”

Imaam An Nawawi said in his explanation of Sahih Muslim: “Contain in this narration is the warning from intermingling with the people of deviation, innovation, and those that follow the obscure for the purpose of fitna. As for whoever ask about that which is unclear to him seeking guidance and direction, and goes about doing that respectfully, then there is no problem with him. Answering him is compulsory. As for the first type then he is not given an answer. In contrary he is to be rebuke and reprimanded just like Umar ibn Al Khattab reprimanded Sabee ibn Aseel for him having followed that which was unclear.”

After reflecting on what was presented we see the reality of the people of innovation. Furthermore we see the ruling regarding our dealings with them. That and many other proofs point to the absence of association, mixing, and love in the absolute sense for the people of innovation. As a result, hatred is reserved for them in accordance with their opposition to truth and guidance until they abandon that which is with them from corruption, sinfulness, and blatant disregard of the text. Thus how can it be conceived that one who claims to follow evidence would become so negligent that he’d actual sit with those that have polluted hearts in order to take knowledge from them, and then speak about it in a way as if his actions were praiseworthy and commendable. We ask Allah for firmness upon the truth.

Yusuf Estes attempts to justify his position by stating, “But anytime they said something that didn’t line up with what was that main - the main - straight line that the Prophet talked about then that’s the part I said ok guys well that’s when we have to go you know. I can’t do that.” and he said “I’m just not going to do the other things that we can’t find evidence for..” 

First, it’s incumbent for us to understand that the ignoramus concerning affairs of deen is incapable of distinguishing truth when mixed with falsehood. The lessons of the innovators are just that truth mixed with falsehood. Thus the person who takes knowledge from the people of confusion and ignorance results in nothing more than remaining confused and ignorant. 

Shaykh Muhammad Al Imaam states: “Whenever knowledge is removed due to the passing of scholars and due to the deviation of those who come after them, then (what results from that) the multitude of Muslims implement worship based on ignorance assuming that their understanding of what they hear from Allah’s speech and the speech of the Messenger is sufficient concerning awareness of Islam. Hence they rely on blind following their fathers and others. This is the condition in which As Saadiq Al Masdooq sallahu alayhi wa salaam informed us where he states (in an authentic narration upon the authority of Abdullah ibn Amr): “There will come upon the people a time in which they will gather in the masjid and pray, however there will not be among them a believer!” After mentioning the whereabouts of the narration and it’s grading shaykh Al Imaam then states: “The intent is that hypocrisy will be plentiful among those that pray due to ignorance. Thus this repugnant ignorance results from the scarcity of Ahlis Sunnah’s scholars and the abundance of those who are placed forward for teaching or educating but in reality are not qualified.” 
Taken from the book: رفع العلم 

The methodology of Yusuf Estes with regards to whom he has sat with proves that he is what shaykh Al Imaam was referring, an individual placed forward in order to teach the masses from among the Muslims but is clearly not qualified for that. This is evident in his speeches, for instances he states: “hadith means stories, and the stories we receive outside of Quran, Quran also has stories that is also a book having hadith but there from Allah, whereas the stories of Muhammad peace be upon him are also called hadith…” Likewise his confusion is evident in his shameless explanation to the term salafi wherein he states: “When someone says we are salafi, first of all I’m gonna guess he doesn’t know the Arabic language. I’m gonna guess he probably doesn’t know, or he said it so much he forgot what it really means. Salaf means someone who’s dead and gone. These are your predecessors. So a guy standing there telling you I’m dead. And they say salaf salih righteous predecessors, ok I’m a dead righteous guy…” I seek refuge with Allah from such buffoonery. 

From the methodology of Yusuf Estes:

Lying in order to achieve his objective

Yusuf Estes states: “The one who came up with this idea (Salafiyyah) was actually a very good scholar, but he was a loner in that he had his own thing going. He didn’t come from a particular following of anything he just come up with a lot of stuff on his own…” [Source: The video: Which Islamic Sect is Salafi? And: Who are the Salafis and Wahhabis?]

This statement is made directly after his explanation to the term Salafi. Therefore the idea that he’s referring to is Salafiyyah. He claims that it’s a new idea or movement supplanted throughout the ranks of the Muslims in recent times by the noble shaykh Muhammad Nasriddin Al Albani. Consequently his claim leads one to believe that the generations of Muslims that came before us did not practice Islam in this way due to this idea being non existent, and that’s due to it originating in recent times at the hands of shaykh Al Albani.

Dear reader may Allah guide you to what He loves and is pleased with, it is incumbent for us to understand the correct intent of the term Salafiyyah. It is to traverse upon the way or methodology of the Prophet’s companions concerning adherence to the Quran and the purified Sunnah. Understanding these textual sources the way they understood them, and actualization of these textual sources the way they actualized them, and shunning every method or way that conflicts with that. This is Islam practiced the way Allah intends, and every Muslim who Allah blessed with wisdom, insight, knowledge and understanding of deen has practiced Islam in this way from the great imams and scholars of Islam.

Imam Al Awzaa’ee said: “Be patient upon the Sunnah, and stop where the people stopped. Say what they said, and refrain from what they refrained. Follow the path of your righteous predecessors (salaf-us -salih) for indeed it will suffice you that which sufficed them.”
[Ash Shareeah by Al Ajuri]

Shaykh Saleem Al Hilaali said while commenting on the statement of imam Al Awzaa’ee: The intent (of people and righteous predecessors) is the companions.
{[From his book tareeful aam bi minhajis salafil kiraam]

Imam Ahmad said: “The foundations of the Sunnah with us is clinging to that which the messenger of Allah’s companions were upon and to emulate them in that…”
[Usoolus Sunnah of Imam Ahmad]

Imam Al Barbahaari said: “The companions of Muhammad may Allah be merciful to them, they are the basis of the jamaa’ah. They are Ahlus Sunnah wal Jamaa’ah. So whoever does not take from them has gone astray and innovated. Every innovation is misguidance, and misguidance along with it’s people are in the fire.” 
[Sharhus Sunnah]

The statements of the imams and scholars of deen regarding this subject are numerous. Thus the objective of Yusuf Estes is quite clear, it is nothing more than to divert people away from al minhaj as salafi, and he utilizes lies, trickery, and deceit in order to accomplish this. He distorts the intent of the descriptive term salafi which is in reality an ascription to the companions showing that one emulates them in practical application of Islam, yet he fabricates an intent unheard of before him by stating salafi means I’m a dead righteous guy. He continues by brazenly claiming that all of it was invented by shaykh Al Albani and accompanies this lie with defamation of the shaykh. Yusuf states: “He was a loner in that he had his own thing going. He didn’t come from a particular following of anything he just come up with a lot of stuff on his own.” 

Eventually he attempts to bring credibility to his deceit by stating: “…because his own students have told me themselves they didn’t endorse it. Muhammad Jibaly, Bin Uthaymin you can go and talk to them in Saudi Arabia yourself..” Yaa Yusuf when did shaykh Uthaymin become a student of shaykh Al Albani?
And how can I ask him anything considering the fact that he passed away over ten years ago? 

As if that wasn’t enough he continues by attributing actions to the salafis that which we are free from, and warn against diligently. He states: “..not going in a pointing at people calling them kafir, and labeling all of the leaders and things like that…” Dear reader may Allah rectify our affairs, Allah commands us to be truthful and prohibits us from lying.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ
Allah says: “O you who believe! Fear Allah and be with those who are truthful.” At-Taubah: 119

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا
And He says: “O you who believe! Fear Allah and speak a sadeed word.” Al Ahzab: 70

Imam Ash Shawkani comments on the meaning of sadeed: “A correct and truthful word.”
تفسير فتح القدير/ الشوكاني

The Prophet sallahu alayhi wa salaam said: “Whoever believes in Allah and the last day then speak that which is good or keep quiet…” [Collected by both Al Bukhari and Muslim upon the authority of Abi Huraira]

The Prophet sallahu alayhi wa salaam also said: “ The signs of the hypocrite are three; when he speaks he lies, when he makes a promise he doesn’t fulfill it, and when he is entrusted he betrays (the trust).” [Collected by Muslim upon the authority of Abi Huraira]

Likewise he sallahu alayhi wa salaam said: “Indeed truthfulness leads to righteousness, and righteousness leads to Paradise. A man (doesn’t continue to) speak truthfully until he is (or becomes) truthful. Likewise lying leads to sinfulness, and sinfulness leads to the fire. A man (isn’t continuous in) lies until he is written to be a liar with Allah.” [Collected by both Al Bukhari and Muslim upon the authority of Abdullah ibn Masud]

When the inaccuracies of Yusuf Estes are presented to some, the usual response is perhaps he was given incorrect information from those he considered reliable, then regurgitated it without investigation nor verification. My response is, isn’t errors of this nature expected from someone who sat with shia scholars and scholars of all tariqa from the Sufis? 

Also if the situation that is assumed is the case, to spread inaccuracies similar to that which is being discussed only harms the integrity of the propagator, and can not be used to defend him. The Prophet sallahu alayhi wa salaam stated: “sufficient for a man to be considered a liar he who narrates everything he hears!” [Collected by Muslim in the intro to his sahih] I seek refuge with Allah from being considered a liar.

From the Methodology of Yusuf Estes:

Urging deviant groups to push forward 

Yusuf Estes states: “And what we find today is that many of the Muslims are divided into these various groups. Now some of these groups actually I highly encourage to go forward, but some of the groups they have problems and they even fight among themselves…” [Source: the video: Groups, Sects in Islam]

Dear reader, may Allah bless you with good, the division and separation found among the Muslims today results from differing in aspects of the Islamic creed. With all of the varying groups is opposition to Allah’s legislation. As a result this opposition is classified as sinful and corrupt. Some opposition is very extreme and even reaches the boundaries of disbelief and apostasy. Therefore it is not befitting for one who claims to have a yearn to correct and rectify the condition of the Muslims today, to encourage any of these groups and factions to go forward. On the contrary, it is compulsory for him to detail the errors of these groups in order to prevent people from being deceived unknowingly. Likewise it’s upon him to direct the people to the truth, to aid it and assist those who strive to establish it.

The Prophet sallahu alayhi wa salaam said: “Indeed the people of the book before you split into 72 groups upon desires and indeed this nation will separate into 73 groups upon desire. All of them in the fire except one and it is the jamaa’ah.” [Collected by Abu Dawud, Ahmad, Ibn Abi Asim in kitabus Sunnah and others]

Likewise he sallahu alayhi wa salaam said: “Whoever from among you lives after me will see an abundant of differing. Thus upon you is my Sunnah and the Sunnah of the rightly guided successors after me. Cling to and bite onto it with your molar teeth. Beware of novelties, for every novelty is a bidah (innovation), and every innovation is misguidance.” [Collected by Abu Dawud, Tirmidhi, Ibn Majah and others]

These two narrations point to the threat against the safety and well being of the individual in this life and the next that associates with any of these groups. Shamsul Haqq Al Atheem Abaadi states in his explanation to sunan Abi Dawud “Al Jamaa’ah, they’re the adherents of the Quran, hadith, fiqh, and knowledge. They assemble upon conformity to the narratives of the Prophet sallahu alayhi wa salaam in every circumstances. They don’t invent (matters into deen) by way of distortion, and alteration nor do they change (the deen) by way of corrupt opinions.”

These are some observations with regards to the methodology of Yusuf Estes that clearly illustrate his differing with the methodology of the salaf. I ask Allah to make Yusuf Estes successful in repenting from these errors and to recognize his limitations in order to not transgress them, wa billahit tawfeeq.

Written by Najeeb ibn Yusuf Al Angelesi

July 30, 2012



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Shaykh Muqbil’s Statements On the Quran Reciter Abdul Basit

بسم الله الرحمن الرحيم

The following statements are found in the book Al Majroohoon.

  1. He went to Iran and said while calling the adhan “I bear witness that Ali is the wali of Allah.” Thus he performed this evil innovation and wasn’t concerned.
  2. I advise you with listening to the recitation of accurate reciters that read (the Quran) correctly. Not those who strecth out the recitation like what Abdul Basit does. Listen to moderate recitation and not from that which was hated by the salaf.

أخوذ من المجروحون عند الإمام الوادعي
ترجمة: نجيب بن يوسف الأنجلسي

Translated by Najeeb Al Anjelesi

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