Category Archives: Sincere Advice to the Muslims in General

A Knowledge Based Support And Aid, Highlighting The Legitimacy Of The Recent Statements Of Hisham Abouzeid

بسم الله الرحمن الرحيم

Recently our brother Hisham Abouzeid issued a clarification with regards to statements made by Shadeed Muhammad, as usually his clarification received mixed opinions from people whose perception of the original statements of Shadeed differ with regards to meaning. I have seen such opinions and was recently asked a question concerning the issue that I felt would be beneficial in answering due to the sentiment in the question being regurgitated by many in accordance with Shadeed’s thinking. Thus the question is as follows:

Q: Shadeed Muhammad criticized the thinking of many African Americans who believe that only Arabs can be scholars and they reject the fact that African Americans can become scholars too from understanding the psychology of self hate that’s particular to black people in America. How did that transfer into him saying that blacks should only learn Islam from blacks according to Hisham Abouzeid’s interpretation of Shadeed’s speech?

How did Hisham Abouzeid put things in their proper place when he can’t bring one statement of Shadeed that implies that blacks should only learn from blacks and no other group to support his interpretation of Shadeed’s speech?

These questions indicate one of two matters. The first being that the questioner is totally unaware of which statement of Shadeed is being criticized, and if this is not the case then it must be the second matter, that being that the questioner has interpreted Shadeed’s statements incorrectly consequently rejecting the apparent of his statement by placing his own meaning therein. Therefore in confronting this matter it is important for us to understand and know which of Shadeed’s statements were criticized.

Shadeed said, “You know I’m always amazed at how Caucasian converts as well as Arabs who know English how they spend the vast majority of their time in African American communities -and the fact of the matter is that many of them if they were not Muslim you wouldn’t have a damn thing to do with African American communities- you understand what I’m saying? So you find a Caucasian Muslim, this is no disrespect I’m just telling you like it is, you find Muslims who are Caucasian, like I remember in Mecca I went to Moosa Richardson’s house and he was showing me some paper he wrote about the nation of Islam, and I’m like why are you writing a refutation on the Nation Of Islam? Why don’t you write a refutation on white supremacy? You understand what I’m saying?

Why do you become Muslim, become a student of knowledge and you’re attacking issues that exceeds your competency, your ability to deal with? What do you know about black nationalism? What do you know about the Nation Of Islam? Because you went to Google, you read a couple of books, you read a couple of documents, you didn’t talk to anybody that was in the Nation. You ain’t come to African American communities and have discussions, you know, substantial discussions with people who’re apart of the Nation who can give you the inside story, and I mean then, why do you even care enough to write whatever refutation on the nation? Why does that even matter to you? Why is that important to you? Why isn’t police brutality important to you? Why do we have to deal with those things when you’re a Caucasian convert to Islam and you are apart of that culture, you are apart of the 1 percent, you are apart of the dominate culture? You know what I mean? So it always puzzles me.

Esa Abu Esa says interjecting, “I always had that question too” (laughter from the hosts).

Shadeed continues, “You know its just like, why are you even here?”

Esa Abu Esa, “Why are you even here?”

Shadeed, “It’s not to say that -you know- we can’t benefit from an imam or student of knowledge who is Caucasian, but at the same token issues that are relevant to us, that are directly related to us, those are our issues.”

Esa Abu Esa, “Like getting leadership and actually digging yourself into our culture, you shouldn’t do that!”

Shadeed,“Right, exactly…”(1)

This is the speech Hisham criticized in his audio recording. He confronted the foreign concept of Shadeed that only a person of a people is fit to give dawah to that people due to knowing the intricacies of their culture and or customs, otherwise the person is not qualified to do so. In light of this the first question is totally irrelevant to this discussion it being, “Shadeed Muhammad criticized the thinking of many African Americans who believe that only Arabs can be scholars and they reject the fact that African Americans can become scholars too from understanding the psychology of self hate that’s particular to black people in America. How did that transfer into him saying that blacks should only learn Islam from blacks according to Hisham Abouzeid’s interpretation of Shadeed’s speech?”

No where in Hisham’s discussion did the subject of “Black Americans thinking only Arabs can become scholars” ever surface. It wasn’t a point of his from neither close nor far. It wasn’t hinted towards nor alluded to in any point of our brother’s discussion, so how was this overtly erroneous conclusion drawn? Unfortunately this is the result when people allow sinful love for people or concepts to overtake their hearts, it consumes their hearts to the point where the intellect becomes dysfunctional as it relates to simple concepts if it in anyway opposes the person or concept they sinfully love.

Allah says:

أفلم يسيروا في الأرض فتكونَ لهم قلوبٌ يعقلون بها أو ءاذانٌ يسمعون بها فئنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور

Have they not traveled throughout the earth, as they do possess hearts by which they comprehend and ears by which they hear? Surely it is not the eyes that have become blind, on the contrary it is the hearts within the chest that grow blind.” [Al-Hajj: 46]

Therefore no effort will be wasted on that question due to its irrelevancy to the discussion. However the second question, I feel, must be addressed i.e., “How did Hisham Abouzeid put things in their proper place when he can’t bring one statement of Shadeed that implies that blacks should only learn from blacks and no other group to support his interpretation of Shadeed’s speech?” Therein is a tremendous slander of our brother Hisham wherein it is said that he can’t bring one statement of Shadeed that points to blacks only learning from blacks. This slander has ramifications in the negative sense against our brother Hisham e.g. the infringing on another Muslim’s honor by way of slander. As it relates to Hisham and his clarification, to allege that it is slander of Shadeed is something far from the truth and is itself slander. Allah says:

والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقدِ احتملوا بهتانًا و إثمًا مبينًا

“And those who annoy believing men and women undeservedly, they surely bear (the crime of) slander and a clear sin.” [Al-Ahzaab: 58]

However the reality is opposite to the claim, Hisham criticized clear and unambiguous statements of Shadeed. As such it is incumbent upon the Muslim to understand the statement’s of Shadeed based on the apparent of the meanings and not based on one’s own interpretation that diverts from the actual meaning of the words in which he uttered.

Ibn Qayyim said, “If a speaker’s intent, to the meaning of his speech, becomes apparent, or an intent that opposes the speech does not manifest, it (at this point) is obligatory to ascribe his speech to its obvious meaning.” [إعلام الموقعين عن رب العالمين]

Before continuing, it is important to make clear that the scholars of Islam have categorized speech as it relates to its intent and or meaning, and they are as follows:

  1. As-Sareeh (الصريح) and it is as Imam As Suyuti said, “The verbally expressed subject to a meaning to which there is not understood from it, other than it, under any circumstance.” [الأشباه و النظائر]
    In laymen’s terms it is a statement in which its intent is manifest and obvious.
  2. Al-Wahm (الوهم) It is a less probable meaning that is not considered nor acted upon.
  3. Ath-Thun (الظن) It is a more probable meaning being more obvious than other possibilities due to relied upon evidence. 
  4. Ash-Sheck (الشك) It is when all possibilities are equal in probability, with no possibility outweighing the other.

The previously mentioned terms and their meanings are what is intended in several principles found in qawaaid-ul-fiqh e.g. – لا عبرة بالدلالة في مقابلة التصريحThere is no consideration given to the inferred in face of an explicit statement, orلا عبرة بالتوهمthere is no consideration given to the less probable (from speech or action as it relates to its intent or true reality), and in others with the usage of these terms.  

In light of this, it is of paramount importance to examine and analyse our brother Shadeed’s statements, after all no one is more qualified to speak for Shadeed than Shadeed. He said:
“You know I’m always amazed at how Caucasian converts as well as Arabs who know English how they spend the vast majority of their time in African American communities, and the fact of the matter is that many of them if they were not Muslim you wouldn’t have a damn thing to do with African American communities, you understand what I’m saying?”

Yes we understand exactly what you’re saying. Our brother is stating what he believes to be a matter of fact, however he is not mentioning this from the perspective of it being praiseworthy, on the contrary he’s clearly criticizing it. This is indicated by how he starts his sentence, “You know I’m always amazed at how…” likewise it’s indicated in the portion of his statement, “Many of them if they were not Muslim you wouldn’t have a damn thing to do with African American communities…” But this in no way should be a source of amazement for our brother Shadeed, especially in light of the fact that they are not drawn to the aforementioned communities in order to usurp, undermine, exploit, or fracture them, on the contrary they are drawn to these communities because of faith. Depending on the state and county one lives, African American communities may be the only place wherein a masjid is located. Hence they come to worship alongside those who are worshiping Allah despite the skin color or ethnicity. It is faith that draws them. Allah says:

إنَّما المؤمنون إخوة

“Only the Believers are brothers…” [Al-Hujuraat: 10]

Ibn Kathir said, “The entirety are brothers in the religion.” [تفسير القرآن العظيم]

Sheikh Muhammad ibn Saalih Al Uthaymin said, “And they are brothers in the religion, as brotherhood in the religion is stronger than brotherhood in lineage, rather brotherhood in lineage along with the absence of religion is nothing.” [شرح رياض الصالحين]

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said, “This is a covenant that Allah made among the believers, that being if one finds from any person (whoever he may be) -within the eastern regions of the earth or in the west- belief in Allah, His Angels, His Books, His Messengers, and the Last Day then undoubtedly he is a brother to the believers. It’s a brotherhood that makes binding that the believers love for him whatsoever they love for themselves and they hate for him whatsoever they hate for themselves.” [تيسير الكريم الرحمن في تفسير كلام المنان]

Furthermore, in some areas the mixture of ethnicity and people within the masaajid worshiping together causes some non Muslims’ interest to be sparked about Islam. This results from the blatant division found within the Christian community that is based on race and or ethnicity. So, for instance, you’ll find “The Roman Catholic Church” or “The Ethiopian Orthodox Tewahedo Church” or “The Greek Orthodox Church” or “The Armenian Apostolic Church” and other examples found among them that is foreign to the blessed and superior legislation of Islam. Shadeed continues:
“So you find a Caucasian Muslim, this is no disrespect I’m just telling you like it is, you find Muslims who are Caucasian…” 
 

The statement, “This is no disrespect I’m just telling you like it is..” also suggests that our brother Shadeed is about to put forth a criticism, but what is he criticizing? What was the subject? The subject was none other than Caucasian converts and Arabs spending vast amounts of time in masaajid where the majority of its worshipers are Black Americans. But is our brother criticizing them for merely spending time in these types of communities? The answer is found within our brother’s statements, he continues:

“Like I remember in Mecca I went to Moosa Richardson’s house and he was showing me some paper he wrote about the nation of Islam, and I’m like why are you writing a refutation on the Nation Of Islam? Why don’t you write a refutation on white supremacy? You understand what I’m saying?”

For those who may be unaware, Moosa Richardson is a White American. So the example that our brother presents indicates that his criticism is not from the perspective of white converts or Arabs merely spending their time worshiping within masaajid wherein the majority of its attendees are Black Americans. On the contrary Moosa is the subject of criticism due to a refutation he wrote against the N.O.I. a black nationalist group in which our brother Shadeed feels as if Moosa is incapable of writing, as is seen from his follow up questions. He continues:

“Why do you become Muslim, become a student of knowledge and you’re attacking issues that exceeds your competency, your ability to deal with? What do you know about black nationalism? What do you know about the Nation Of Islam? Because you went to Google, you read a couple of books, you read a couple of documents, you didn’t talk to anybody that was in the Nation. You ain’t come to African American communities and have discussions, you know, substantial discussions with people who’re apart of the Nation who can give you the inside story, and I mean then, why do you even care enough to write whatever refutation on the nation?”

This line of questioning leads the listener to conclude that the purpose of Shadeed’s criticism is due to him holding the opinion that Moosa, a white convert, has never been to the black community and had any dealings whatsoever with a member from the N.O.I., thus making him unqualified to speak about them in anyway as he is “attacking issues that exceeds your competency, your ability to deal with” and this notion is false. This is what our brother Hisham dealt with in his audio, i.e. the fact that Islam does not make necessary knowledge of the intricacies of one’s culture or customs to be able to guide them to the straight path.

Then our brother Shadeed asked the question, “Why do you even care enough to write whatever refutation on the nation?” The answer is quite simple, because it’s from faith in Islam for him to care about the well being of his brothers and the safeguarding of their hearts from concepts and ideologies that contradict Islam and reach the level of pure disbelief as is found with the N.O.I. The Prophet -sallahu alayhi wa sallam said, “None of you believes until he loves for his brother whatsoever he loves for himself.”(2) In light of this should Moosa not want for his brothers awareness of the reality of the N.O.I.’s belief? Should he not want for his brothers awareness as it relates to the Islamic ruling on how to interact with impostors like the nation? The answer is clear, and he does not have to talk to one of them in order to be qualified to refute them, especially considering the fact that their corrupted beliefs are printed within the wants and belief section of their fraudulent newspaper and circulated all throughout the states.

After more questions from our brother Shadeed he eventually asks, “Why are you even here?” He also said, “It’s not to say that -you know- we can’t benefit from an imam or student of knowledge who is Caucasian, but at the same token issues that are relevant to us, that are directly related to us, those are our issues.” By now if one is still confused as to the intent of Shadeed then look towards the co host Esa Abu Esa and what he says thereafter has he acknowledges and confirms for all the intent of Shadeed. He said, “Like getting leadership and actually digging yourself into our culture, you shouldn’t do that!” So white converts, per Esa Abu Esa’s understanding of Shadeed’s statements, should not obtain leadership in Black American Muslim communities. They shouldn’t as he put it, dig into our culture. So what was the response of Shadeed as it relates to negating or affirming the understanding of Esa Abu Esa? He said, “Right, exactly” an affirmation that validates the understanding of Abu Esa consequently confirming the accuracy of his interpretation. 

Therefore the claim that Hisham Abouzeid cannot produce one statement from Shadeed that implies that blacks should only learn from blacks is a blatant lie. Hisham’s criticism was legitimate and to allege otherwise defies logic and common sense. Allah says:

إنَّا جعلْنا على قلوبهم أكِنَّةً أن يفقهوه و في ءَاذانهم وقرًا

“Indeed We have placed veils over their hearts lest they should comprehend it (The Quran), and in their ears deafness…” [Al-Kahf: 57]

I ask Allah that He blesses us with sound repenting hearts that comprehend, and that He protect us from adopting concepts and ideas that will lead to an evil end. 

Likewise I ask Allah to bless our brother Shadeed to not view our brother Hisham’s critique through eyes of scorn or discontent, but with eyes of reflection, and open mindedness to what was said in order for it to be a source of benefit for him, and with Allah is success.

Written by Najeeb ibn Yusuf Al Anjelesi

 


1: Taken from the video entitled “Interview With One Of The Most Controversial Students Of Knowledge In America Shadeed Muhammad”

2: Collected by Al-Bukhari hadith number 13, and by Muslim hadith number 45. 

Below is the audio of Hisham Abouzeid that was the object of criticism by some.

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Shaykh Muqbil’s Statements Concerning Some Published Books

بسم الله الرحمن الرحيم

 

Minhajul Muslim by Abu Bakr Al Jazaairee

-It’s not referred to (as an authority).

Fiqh-us-Sunnah by Sayyid Sabiq

-It’s good however he uses weak narrations as proof. Also don’t be concerned with the discussion on shaving the beard nor those who have difficult work in which he makes permissible the breaking of the fast and making it up on another day. This is not correct nor is it given consideration.

Fiqh-us-Seerah by Al Ghazaali

-A book thats not referred to (as an authority).

Halal wal Haram fil Islam by Yusuf Al Qardawi

-As for this book it’s distorted. It’s a very small treatise that indicates the limits of your (the author) knowledge. Had someone else written about the halal and haram he would’ve produced volumes. Indeed shaykh Fawzaan refuted him in a book he entitled criticism of Al Halal wal Haram.

Ihya Uloomud Din by Al Ghazaali

-It’s not depended upon with regards to hadith, because of the mentioning in it of a number of fabricated hadith. Rather hadith that have no foundation whatsoever like Al Iraqi clarified.

Statements taken from Al Majroohoon

مأخوذ من الكتاب: المجروحون عندالإمام الوادعي
ترجمة: نجيب بن يوسف الأنجلسي

Translated by Najeeb Al Anjelesi

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The Advice of Shaykh Muqbil To The Students Of Knowledge In America

بسم الله الرحمن الرحيم

All praise is due to Allah alone, the Lord of all that exists. I bear
witness that there is no object of worship in truth except Allah; He
is alone and without partners. And I bear witness that Muhammad
(sallahu alaihi wa salaam) is His servant and messenger.

As to what follows:

This question is from our brother, as Shaykh Fareed Abdullah, the Imam
of Masjid Al Mumin in Los Angeles California; directed to our Shaykh
al-Allamah Abi Abdur Rahmaan Muqbil bin Hadee Al Wadi’ee.

Q: Yaa Shaykh! Is it possible for you to benefit the students of
knowledge in this country with some advice?

A: That which I advise and recommend them with is in accordance with
the advice of Allah to His servants, which is to have taqwa of Allah,*
the Sublime and Exalted. Allah says,

“And verily, We have recommended to the people of the Scripture before
you, and to you that you all fear Allah …” [An-Nisa 4:131]

And after that I advise them with Ikhlaas** to Allah. As Allah (azza
wa jel) says,

“Surely the religion is for Allah only.” [Az Zumar 39: 3]

Also,

“And they were commanded not, but that they worship Allah, and worship
none but Him Alone …” [Al-Bayyinah 98: 5]

And that which is in the two sahihs*** from the narration of Jundub
ibn Abdullah, the Prophet (Sallahu alaihi wa salaam) said: “He who
lets the people hear of his good deeds intentionally to win their
praise, Allah will let the people know his real intention (on the Day
of Recompense). And he who does good deeds in public to show off and
to win the praise of the people, Allah will disclose his real
intention (and humiliate him).

Furthermore, I advise them with diligence and perseverance in
acquiring beneficial knowledge**** since the caller to Allah is not
successful if he is not well equipped with beneficial knowledge. And
the Lord of Honor says to His Prophet (sallahu alaihi wa salaam):

“Say: My Lord! Increase me in knowledge.” [Taha 20: 114]

Therefore it is not befitting that an individual falls into despair,
so that he says about himself “I’ve become old and as a result I don’t
understand.” Because Allah makes things easy; and that which is
considered is his diligence (and not his youthfulness or oldness of
age). Again we say that Allah is the One who makes (all affairs) easy,
because Allah says in His Book,

“And We have indeed made the Quran easy to understand and remember,
then is there anyone who will remember?” [Al-Qamar 54: 17]

And The Prophet (sallahu alaihi wa salaam) said, “I have been sent with ease.”
Likewise he said, on the authority of Abu Huraira (Sahih Al Bukhari):
“Verily this religion is easy and no one goes to extremes in it except
that it overwhelms him.”

In addition, we advise them to call to the path of Allah with
gentleness and leniency whether in Yemen or here in America. The
caller to Allah doesn’t have any authority so that he makes things
binding upon the people. If he were to compel them, then none would
answer his call, except and only with the guidance of Allah. As He
(azza wa jel) mentions,

“You are not a dictator over them.” [Al-Ghashiyah 88:22]

And lastly, we advise our brothers, particularly those in this country
(America), to find a balance between secluding themselves from the
people and interaction with them. We isolate ourselves from the people
and from gatherings in which therein is evil even if they were to say
it is a celebration or it is this or it is that.

“And those who do not bear witness to falsehood ..” [Al-Furqan 25: 72]

What is best is that we interact with the people for the purpose of
calling them to Allah and teaching them. However, we do not integrate
with the people like the Ikwaanil muslimeen with the intention of
calling them to Allah, so that maybe they cut their beards (claiming
that this is necessary) or maybe they do this or maybe they do that
(actions that are not in accordance with Islaam but in the name of
da’wah).

To reiterate, we don’t isolate ourselves for indeed, isolation is
prohibited, because the Muslims are in need of someone teaching them
(the affairs of their religion).

I ask Allah to rectify my affairs and yours. All praise is for Allah
alone, the Lord of all that exists.

Footnotes
*Shaykh Rabee ibn Hadee Al Madkhalee said Taqwa of Allah is obedience
to Allah and submission to what He commanded with avoidance to what He
prohibited. (Mudhakirah Al Hadith An Nabawi)

**Shaykh Muhammad ibn Saalih Al uthaymeen said regarding Ikhlaas; it
is purification. What is intened by it is that a person intends with
his worship the Face of Allah azza wa jal and the arrival to Allahs’
paradise so that he doesn’t worship with Allah other than Allah, not
an angel close to Allah nor a prophet sent by Allah.
(Sharh Al-Usool Ath-Thalaatha)

***Sahih Al Bukhari and Sahih Muslim

****What is intended by beneficial knowledge is Al-Ilm Ash-Sharee.

Shaykh Muhammad ibn Saalih Al-Uthaymeen said regarding Al-Ilm
Ash-Sharee; it is knowledge in which Allah revealed to His Messenger
from clarity and guidance. It is knowledge of that which was inspired
(by Allah to His Messenger, revelation). It is only knowledge of that
which Allah has sent down ( from above the 7 Heavens).

Taken from Ar Rihlah Al Akhira lil imaam jaaziratul arab

Translated by Najeeb Al Anjelesi

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Fareed Abdullah’s Position Concerning Ali Halabi And Abu Mussab Wajdi Akkari

بسم الله الرحمن الزحيم

This is to inform our brothers and sisters upon al minhaj as salafi that I Najeeb Al Anjelesi along with our brothers Abu Junayd Ghazi Al Anjelesi, Sameer Al Anjelesi, and Akh Umar had a beautiful discussion with our noble brother Abu Mujahid Fareed Abdullah on the evening of Monday Dec 26, 2011 at Masjid Al Mumin in Los Angeles after salatil isha. As a result of this discussion our brother Fareed gave his approval to convey his positions concerning certain affairs in which positions are being falsely attributed to him without his authority or knowledge.

First, concerning Abu Mussab Wajdi Akkari although the brother attended Fareed’s classes, that which he promotes on the internet concerning salafiyyah he DID NOT learn from Fareed. Thus Fareed is free from his claim “be upon the way of the salaf but not salafi.” Likewise he is free from the apparent attacks of Abu Mussab against the salafis. Furthermore he is not considered from the students of Fareed by him or anyone else that was present for the short duration of Abu Mussab’s attendance.

Second, concerning Ali Hasan Al Halabi, our brother Fareed is in accordance with the position of the ulama regarding the criticism of Halabi and at no time has told anyone anything contrary to that. Thus that which is spread by some individuals in California that contradicts what was previously mentioned is FALSE.

Thus it is hoped that our brothers upon al minhaj as salafi in other parts of the country will stop calling the angelesiyyeen inquiring about his position in these two affairs. If there is a need for clarification then call Al Madina school and talk to Fareed directly inshaa’llah wa billahit tawfeeq.

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Clarification From Najeeb Al Anjelesi

بسم الله الرحمن الزحيم

Safiyya Bint Huyyay stated: I visited the Prophet -sallahu alayhi wa sallam-  one night while he Performed i’tikaaf and conversed with him for awhile. Eventually I stood up to return (home) so he stood up in order to return me (to her dwellings). Her residence was within the dar of Usamah ibn Zayd. While walking two men from the Ansar passed by and as soon as they saw the Prophet -sallahu alayhi wa sallam- they sped up. The Prophet -sallahu alayhi wa sallam- said “walk calmly for indeed this is Safiyya Bint Huyyay!” They said, “glorified is Allah O’ Messenger of Allah.”  (Their response indicated that they did not have evil suspicions with regards to the Prophet -sallahu alayhi wa sallam-). The Prophet -sallahu alayhi wa sallam stated, “Indeed the Shaytan circulates through the body of man as the blood circulates, and I feared that he would place evil within your hearts.

Collected by both Bukhari, Muslim and others.

Abul Hasan Nurud-Din Muhammad ibn Abdil Haadi As Sindi the author of kifaayatul haajah the explanation to the sunan of Ibn Majah states, “Suyuuti said in the footnotes to the taarikh of Ibn Asaakir upon the authority of Ibrahim Ibn Muhammad (who said) we were in a gathering with Ibn Uyainah while Ash Shaafi’ee was lecturing. During the course of the lecture he mentioned this hadith, so Ibn Uyainah asked about the correct understanding of it. Thus Ash Shaafi’ee said “if a people accused the Prophet -sallahu alayhi wa sallam  (of evil) they as a result of their accusation against him would be disbelievers. However the Prophet -sallahu alayhi wa sallam- educated (them) and those to come, hence he (basically) said if your situation is like this then do this so that no evil thoughts are held for you…”

I write this clarification in order to safeguard my honor and to aid my brothers from Ahlis Sunnah from falling into sin by attributing something to me that isn’t true. Thus I (Najeeb Al Anjelesi) state clearly that I have nothing to do with neither Al Hajuri nor the website Aloloom. This position of mine is well known to the salafiyyoon in Los Angeles, Orange County, San Diego, Sacramento, Las Vegas,and to whomever else that has a direct relationship with me. Likewise I’ve discussed this matter in depth with our brother’s Fareed Abdullah and Abu Zaynab Tawfeeq. Thus anyone that knows me or knows someone that knows me is clear on my position in this regard.

The reason for me writing this is due to one of the well known callers to salafiyyah here in the states being unaware of my position. Although he knows of me, he doesn’t know me personally and as such has no personal relationship with me. As a result he raised this issue to a brother I do know due to me formerly posting on the website Aloloom.net. So I reinterate in order to do away with all doubt that I have nothing to do with Yahya Al Hajuri, I have nothing to do with the website Aloloom.net, and I do not make defamation of any of the scholars of Ahlis Sunnah. As defamation of the scholars is from the distinguishing traits of the people of innovation and desire. 

Shaykh Rabee wrote over 10 yrs ago some of the traits of the Haddaadiyyah. From the traits mentioned he stated: “Their hatred for the contemporary scholars upon al minhaj as salafi, disrespect for them, declaring them to be ignorant and misguided, and inventing lies against them especially the scholars of Medinah…

He also stated: “Severe hostility towards the salafis regardless if they put forth major efforts in calling and defending salafiyyah, or if they struggled diligently in combating innovation, fanaticism to one’s group, and misguidance…

Written by Najeeb Ibn Yusuf Al Anjelesi on Dec 29, 2014. 

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