Saturday, April 14, 2012

A New Way of Differing Taken from the Muslim Brotherhood Organization and the Widening of the Area of Disagreement

A New Way of Differing Taken from the Muslim Brotherhood Organization and the Widening of the Area of Disagreement

[The following is a transcribed answer to a question directed towards the esteemed Sheikh and ‘insightful criticizer’ ‘Abdul-‘Azeez Al-Bura’ee, may Allaah preserve him, at Masjid Al-Fath, in the region of ar-Rabsah, Yemen at Fajr time on the day of Jumu’ah, the fifth day of Rabee’a Al-Awwal 1431, which corresponds to February 19th, 2010]


Some of our brothers, when we say to them we are students of knowledge and the advice and guidance of the scholars to us is to not delve into and enter into this trial and tribulation, they say, “We are not delving into this trial but only clarifying the truth according to its evidences and we differ with the scholars only in what is falsehood.” So what is your advice to us about this, may Allaah bless you with good?


This statement is a deceptive covering and a disguise, may Allaah bless you. Because every person who chooses to delve into the tribulation deceives himself with the excuse that his aim is only to clarify and explain matters. Yet he involves himself and contributes to “he said she said” statements and distributing writings, and debating the issue here and there, this is nothing other than delving into the tribulation.

As for the issue of clarifying, then every issue in which there are differences is clarified by those evidences relevant to it. And we have lived through this and have seen differences according to the extent which we have experienced this within our lives among the people of the Sunnah. We call to account someone from among our brothers of Ahlul-Sunnah if we see that he has made an error. Explaining to him individually, saying very easily ‘So and so, leave this matter,” or “So and so, rather, you should do such and such,” and then we keep proceeding forward.

But now we see a different manner of differing, when someone does something in error, you remember this and record it down on paper, putting it within a notebook so that it won’t be forgotten. This is a system of gradually gathering errors which has been adopted from the ‘Muslim Brotherhood’ organization and taken from other groups or parties, as they each have some who follow people’s mistakes, recording in a personal file any mistake he makes so that it is written down. Why? Those in such groups say, because if one day we come to differ and have a conflict with him, we will bring him down quickly with this. Showing that twenty years ago he did such and such, and five years ago he did such and such, and such and such. This way he is kept tied and manageable, although we did not even advise him previously. But if we see any opposition, we can then warn him – ‘We will expose you!’

So the question for us is why? Why would you just bide your time concerning me, such that no one informs me of my error until something else later appears from me which you consider against you? Advise me today instead of later accusing me, and in doing so direct me towards what is correct. Yes, as long as I remain someone who accepts advice, then advise me and direct me towards what is correct, as long as I am not someone who opposes guidance. Strive with me upon goodness. As how is it right that you now close your eyes to many mistakes from me, when before you used to love to speak out and inform me personally –whereas now this has become something disliked by you. As if the Sharee’ah enables or allows you to now remain silent about my mistakes, (who was once your close associate) then it also allows you to remain silent regarding me in this issue in which we dispute over. And if the Sharee’ah does not enable or allow your silence now that I have become one who you have a dispute with over this matter – then why were you publicly silent about me when I was considered your associate? This is an important issue to consider.

Similarly, there is an additional subject here which we have previously drawn attention to in other gatherings, that being the expansion or spread of the boundaries of the dispute. For example, I have a disagreement with you in an issue, the result of which is that you state I am in error in what I assert and I state that rather you are mistaken in what you claim. This is an easy matter. But rather now what is being done – for example – is that I gather in my mind anything and everything that seems to confirm your being wrong, with which I then can attack you with and prove that you are mistaken in the issue of so and so with the evidence being that you are also mistaken in this other different issue, and we have almost forgotten the original issue which we differed about because the dispute has now become ten different issues or matters! This is the meaning of expanding the boundaries of the dispute.

Oh my brother, simply let it remain upon the original issue about which we differed, which each standing upon what is apparent to him is supported as correct, such that everyone acts for himself according to that which will bring him closer to Allaah. But the widening of the boundaries of the dispute and perhaps mentioning many things which it is not suitable to mention at all – comes to mean that there does not remain any area for me and you to stand in agreement and accord upon. Because if we were able to come to some accord regarding the original specific issue of so and so, then how could I still continue to dispute with you and you will still dispute with me?? It is only due to this widening of the realm of our dispute.

Consider the example of those quarrels and disturbances which occur due to tribal disputes over some land next to the masjid. What is in fact proper is that such an issue be referred to the Muslim ruler or a similar authority, with each party declaring and asserting what position he has. But there should not be any shouting, arguing, physical blows, or fighting. Because initially if one person involved is killed, before his death they simply said we want our land, yet now afterwards they say we want blood in revenge. As now they have forgotten the original issue! They afterwards want to start a brawl or scrap between two tribes, with everybody now carrying around his gun. The people associated with the man who was first killed, now lie in wait to ambush his killer or one of the killer’s relations like his cousin. So they may take their weapons and conceal themselves in the markets. As if you wanted this you would go to a market, meaning in a city like Hudaydah for instance, because the market here is arranged such that you cannot enter the market here with a car; then you would go to a shop in Baajil. So you would disguise yourself and go in some other second car and conceal yourself until you were not seen and then you would lie in ambush for them. But when you attack them, intending to kill them the original killer, you also kill one or two or three next to him, and this happens, and then they later increase this by killing one from among you. Such that the land you originally disputed about this is in fact forgotten!

This is an example of widening the area of the dispute. It is in fact the same type of issue; but what we have described is presently done with knowledge-related actions or endevors, and this is a murderous way of behaviour. Can it be proper that we become like such tribes which do not possess any Sharee’ah guidelines, that we abandon the knowledge-based issues to the side, and simply become those who conflict and clash with each other in this place and that place?? Indeed, sufficient for us is Allaah, and He is the Best disposer if affairs. Due to this, may Allaah preserve you, we deal with our affairs according to clear guidelines through referring them to the people of knowledge who are well experienced and wise.

Oh my brothers, the one who proceeds upon these ways of conflict in their methodology in the affairs relating to calling others to the truth and the manners of aqeedah, then perhaps he comes to turn himself away from looking to the scholars and he becomes someone who feels that he is the one to judge the reality of matters in this trial. For this reason, it is upon us to fear Allaah, the Most Glorified and the Most Exalted, as He has said, “…so ask the people of the Reminder [Scriptures - the Taurât (Torah), the Injeel (Gospel)] if you do not know.” (Surah: al-Anbiyaa’:7) Yet for some of the people their methodology is, “Turn away from the people of knowledge when you do not know, and then consider yourself like a scholar.” The scholars come to be for him like this (here the sheikh indicates a portion of the smallest finger of his hand) someone seen as like this, and so he says whatever it is that he says.

For these reasons, may Allaah preserve you, know that Allaah, the Most Glorified and the Most Exalted, did not direct us into a maze or labyrinth when He said, “…so ask the people of the Reminder [Scriptures - the Taurât (Torah), the Injeel (Gospel)] if you do not know.” (Surah: al-Anbiyaa’:7) Rather, He in fact guided us in relation to our present situation in this present trial. Indeed Allaah is pleased with the people of knowledge in relation to conveying knowledge of His Transcendence – shouldn’t we be pleased with them in their guidance in relation to our other various issues?? This is especially true since we have seen and experienced that the scholars of the Sunnah are not those who proceed according to their desires, they do not operate according to their desires. Rather, they proceed in accordance to the Sharee’ah guidelines and evidences from the Book of Allaah and the Sunnah. And we will stop here, may Allaah bless you. All praise is due to Allaah Lord of all the worlds, praise and salutation be upon Muhammad and his household.

Source: A Lighthouse of Knowledge From a Guardian of Sunnah, Shaykh Rabee Ibn Haadee Al Madkhalee, Published by Taalib-al-Ilm Educational Resources, Compiled and Translated by: Abu Sukhailah Khalil Ibn-Abelahyi Al-Amreekee (pages 93-96)