POINTS OF CRITICISM REGARDING THE MANHAJ OF BASHIR YOSUF SHIIL 1 Prepared by Hasan Kaafi Elmi Hasan Date Published: May 12 th 2010 www.troid.org Globalising Islaamic Knowledge Hasan Kaafi Elmi Hasan is currently one of the senior Somali students in Daarul- Hadeeth, Dammaaj, Yemen. He has been a student of knowledge in the institute for more than eight years. Brother Hasan is well-known to Shaykh Yahyaa al- Haajooree (hafidhahullaah) and the other scholars of Dammaaj. Currently he teaches Saheeh al-bukhaaree in the Somali language and Fathul-Majeed (Sharh Kitab at-tawheed) at Daarul-Hadeeth. The speaker begins by mention the khutbatul-haajah (sermon of need) then he says: As to what follows: Dear brothers, inshaa Allaah our topic today is based upon two cassettes that have been spread by a man named Bashir Shiil who resides, from what I heard, in the western countries, more specifically Canada. These two cassette; he speaks about and defends Shariif Cabdinuur at the same time refuting Shaykh (Dr.) Cuthmaan Mocalim. Prologue Shaykh Cuthmaan (Mocalim) 2 was asked one day concerning the condition of Shariif Cabdinuur: Is he from Ahlus-Sunnah or not? Shaykh Cuthmaan 1 He is Bashir Yosuf Shiil, Imaam of Masjid Khalid Ibn al-waled Mosque in Toronto, Canada. He teaches and lectures there and travels throughout Europe making da wah.
replied that he is not from Ahlus-Sunnah then he mentioned reasons as to why he is not from Ahlus-Sunnah. And these reasons that the Shaykh mentioned were not meant to restrict (Shariif Cabdinuur mistakes to that which he mentioned only), but they were only indications of some of the mistakes that he was criticized regarding. And the statement of Doctor Cuthmaan was neither a cassette he recorded nor a lecture he did, but it was a question he was asked and he answered and it was summarized. He mentioned also some reasons that illustrate that he (Cabdinuur) is not from Ahlus-Sunnah. Then the man named Bashir Shiil did a lecture refuting Dr. Cuthmaan and the points that he mentioned. He named the lecture (fathul-manaan fi ad-difaac an Shaykina Shariif Cabdinuur). When the two cassettes reached me and I listened to them, it became apparent to me that this man was confusing a lot of issues together, and that he has no knowledge of a lot of the principles of aqeedah. So I saw that these two cassettes needed to be brought to light and refuted. The man (Bashir) delves into a lot of affairs and his words are disorganized. And this is something that is known by the people of biased partisanship, that they deceive the people and confuse the truth with falsehood, and to bring examples from every angle. He spoke about Shariif Cabdinuur and in defending him, he spoke about Sayyid Qutb and his affairs, he spoke about what transpired between Shaykh Yahyaa (al-haajoree) and Shaykh Abdur-Rahmaan (al-adanee), he spoke about (what transpired between) Faalih al-harbee and Shaykh Rabee Ibn Haadee. He spoke about the likes of these affairs and he delved into a lot of issues, and it became apparent to me when I listen to these cassettes that he has no understanding of the manhaj of the salaf, and he does not know what he himself is upon. And this is not something shocking because the Messenger of Allaah (sallallaahu alayhi wa sallam) said: 2 Dr. Cuthmaan Mocalim ( Uthmaan Mu aalim), Phd graduate from the University of Madeenah, Saudi Arabia. He is well-known to many of the Scholars of Saudi Arabia including Shaykh Rabee Ibn Hadee, Shaykh Ubayd al-jaabiree, Shaykh Saalih as-suhaymee and the mashaayikh of Yemen such as Shaykh Yahyaa al-haajooree and Shaykh Muhammad al-imaam. He has numerous works in the field of da wah in refutation of the misguided sects and issues of fiqh (jurisprudence), some of which the scholars have written introductions to. He has written books such as Maqwif al-mu min fil-fitnah (The position of the Believer in times of fitnah), at-tafaaruq wat-tahazub (Dividing and Sectarianism) which includes a foreword by Shaykh Safee ur- Rahmaan al-mubarakfooree (author of ar-raheequl-makhtoom [the sealed nectar]. He is thorn in the sides of the people of political activism, sectarianism and hizbiyyah in Somali due to his numerous works speaking out against tribalism, extremism and innovation. He has both written and spoke out against the jihadist khaarijee groups of Somalia al-itihaad (now known as alitisaam) and the al-shabaab movement. He is from the most respected of the Somali students of knowledge, he currently resides in al-madeenah al-munawarah, may Allaah preserve him. Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 2
POINTS OF CRITICISM REGARDING THE MANHAJ OF BASHIR YOSUF SHIIL From the signs of the hour is that the deceitful will be entrusted and the truthful one will be deemed deceitful and in it the Ruwaybidhah will speak. They said O Messenger of Allaah who are the Ruwaybidhah? He (sallallaahu alayhi wa sallam) said The foolish one who speaks about the general affairs. and the foolish one is the one whose intellect is deficient. In our time, the speakers have grown numerous however those who speak the truth are limited. Therefore, from the aspect of forbidding the evil, I have decided to refute these two cassettes. The title of this refutation in which we will refute Bashir Shiil is called Fathud-Dayyan fee Rad alaa Saahibi Fat-hul- Manaan. He started off -and we will begin commentating on his statementsand because of his words are plentiful, whoever wants to hear his voice, he should return to (the speech in) his cassettes. Issue #1: Bashir Shiil says that Backbiting is Impermissible in the Islaamic Legislation [In regards to defending Shariif Cabdinuur from criticism he labels all criticism as backbiting unrestrictedly] He firstly began by speaking about backbiting and he spoke about it in length. He said that backbiting is impermissible in the Islaamic legislation. And that the legislation of Islaam has prohibited backbiting based on the Qur aan the Sunnah and by Consensus. He used as a proof the statement of Allaah the most high: O you who believe! Avoid much suspicions; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? [Sooratul-Hujjaraat, 49:12] He also used as a proof the hadeeth of the Messenger of Allaah (sallallaahu alayhi wa sallam) that he said Backbiting is that you mention your brother with that which he dislikes. When he mentioned this hadeeth, he said that this hadeeth is narrated by Imaam Abu Daawood with a chain of narration which is authentic. Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 3
Firstly, the hadeeth is narrated also by Imaam Muslim in his Saheeh from the hadeeth of Abee Hurayrah: The Messenger of Allaah (sallallaahu alayhi wa sallam) said Do you know what backbiting is? They said Allaah and his Messenger know best. He (sallallaahu alayhi wa sallam) said The mentioning of your brother with that which he dislikes. It was said How about if that which I mentioned about my brother is true. He (sallallaahu alayhi wa sallam) said If you mentioned something about him which he possesses then you have backbit him, and if he doesn t possess that which you mentioned then you have slandered him. So the ascription of the hadeeth to Imaam Abu Daawood is deficient (in his research) because the hadeeth, if it s found in Saheeh Muslim then ascribing it to Abu Daawood is a deficiency. Backbiting is - as he has mentionedprohibited by the Qur aan, Sunnah and by the consensus of the scholars - there is no difference of opinion regarding this. However, what is incorrect is to confuse the prohibited backbiting, with (the principle of) enjoining the good and forbidding the evil and saying that all of it is prohibited (unrestrictedly). This shows a lack of understanding of the legislation, and that this person does not understand the legislation well. Backbiting is permissible in certain cases. And the Scholars describe it with the term al-jarh. al-jarh wat-ta deel (criticism and appraisal) is from our religion, meaning that whoever deserves to be criticized is criticized and whoever deserves to be praised is praised. And this is from the religion of Islaam. And if we were to say that whoever speaks about a person then he has backbit them, then this would mean the abolishment of our religion, because it means that we leave off enjoining the good and forbidding the evil, and if we leave the enjoining of the good and the forbidding of the evil, then this nation will become destroyed as we shall mention. The religion is based upon enjoining the good and forbidding the evil, and it is from the foundations of the religion. And when you forbid the evil it is obligatory that you mention the person. The Scholars have mentioned times when backbiting is permissible, and it does not fall under the category of the prohibited backbiting and it is permissible to mention the person (by name). It is considered advice and not backbiting and it is not permissible to confuse the two terms: the prohibited backbiting and enjoining the good and forbidding the evil. Imaam al-bukhaaree mentions as a chapter heading in his authentic compilation The Chapter of the Permissibility of Backbiting the People of Corruption and Suspicion Imaam al-bukhaaree said... [chain of narration mentioned]: Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 4
On the authority of Aa ishah, may Allaah be pleased with her who said A man asked permission to enter upon Allaah s Messenger (sallallaahu alayhi wa sallam). The Prophet (sallallaahu alayhi wa sallam) said Admit him. What an evil brother of his aasheerah or a son of his aasheerah! (some scholars say aasheerah means tribe or group). But when the man entered, the Prophet (sallallaahu alayhi wa sallam) spoke to him in a very polite manner. (And when that person left) I said O Messenger of Allaah, you had said what you had said, yet you spoke to him in a very polite manner? The Prophet (sallallaahu alayhi wa sallam) said, O Aa ishah, The worst people are those whom the people desert or leave in order to save themselves from their dirty language. Haafidh Ibn Hajr says in his commentary of this hadeeth in Fathul-Baaree 10/579: What is derived from this hadeeth is that the person who is open with his sin and his wickedness, then any mention of his evilness behind his back is not considered from the dispraise-worthy backbiting. The scholars say that backbiting is permissible for every reason that is legislatively correct. Wherever it becomes necessary to use this path, like the mention of oppression, and seeking assistance in the changing of evil, and seeking religious verdicts, and judgments and warning from evil, and from this is the criticizing of narrators of hadeeth, and witnesses, and the notification of those who have governmental positions about those who are under them, and the answering of the one who seeks your counsel with regards to marriage and transactions, and similarly the one who sees a student of knowledge going back and forth to an innovator or a sinner and it is feared that he will imitate him. And from those whose backbiting is permissible, those who publicly state their oppression, sins, and their innovation. And your Shaykh (Shariif Cabdinuur) is from those who publically state their innovation, so for this reason it is obligatory that he is refuted, and it is obligatory that it is clarified to the people and that he is warned from. And this does not fall under the prohibited backbiting. Shaykh Cuthmaan did not fall into any backbiting whatsoever; rather he did that which the Messenger (sallallaahu alayhi wa sallam) ordered. As is narrated in the hadeeth of the Messenger of Allaah (sallallaahu alayhi wa sallam): The religion is advice. They said O Messenger of Allaah to who? He (sallallaahu alayhi wa sallam) said To Allaah and to his book and to his Messengers, and to the leaders of the Muslims and the general folk. He (Dr. Cuthmaan) acted upon this hadeeth. And the hadeeth of Jareer Ibn Abdillaah: Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 5
I pledged allegiance to the Messenger of Allaah (sallallaahu alayhi wa sallam) to perform the prayer and to give the charity and to give advice to every Muslim. Imaam An-Nawawee mentions in Riyadhus-Saaliheen the same thing Haafidh Ibn Hajr mentioned - and as it is known that Riyadhus-Saaliheen is from the books that are well known and read, however it is as if this man (Bashir) is playing ignorant or in reality he is ignorant- he (an-nawawee) mentions in Riyadhus- Saaliheen: The chapter of clarification of that which is permissible from backbiting Then he says: know that backbiting is permissible for every reason justified by the legislation and it is not possible to get to the desired means except by it (backbiting). And it is six reasons. Then he mentioned the reasons until he reached the fourth reason which is our main point. He said The fourth reason: The cautioning of the Muslims and advising them and this is from aspects: from it the criticism of the narrators and the witnesses and this is permissible by the consensus of the Muslims rather it is waajib (obligatory) if there is a need for it. So sometimes it s obligatory to refute those who are incorrect. Until Imaam An-Nawawee said: and from it (permissible backbiting) if he sees a student of knowledge going back and forth to a innovator or a sinner and taking from them knowledge, and he is afraid that the student of knowledge is harmed by that So what is needed from the one who sees a person going to an innovator and he is worried that this student s belief will become corrupted? Imaam an-nawawee says upon him is to advise him by clarifying to him the man s situation So how does he advise him? He makes his condition clear. He says this man is a deviant, this man is an innovator, do not attend his circles (of knowledge), he is not an upright man, he is a man who is a hizbee (partisan), he is a man who is a deviant, like this he makes it clear. And this is obligatory so upon him is to advice by making his condition clear Until Imaam an-nawawee said after mentioning the six reasons, And these six reasons the scholars have mentioned and the majority of them are agreed upon. Then he mentioned the proofs for them. From the proofs he mentioned the hadeeth of Aa ishah that is in Saheeh al-bukharee, the Messenger of Allaah (sallallaahu alayhi wa sallam) said I do not think that so and so knows anything from our religion this is from the proofs that Imam an-nawawee used. So this is part of the prohibited backbiting in your understanding, I mean this man named Bashir Shiil, according to him it is part of the prohibited backbiting. 3 3 Note: al-hasan al-basree (rahimahullaah) said: "There is no backbiting with regard to (talking about) the innovator or the sinner who openly professes his evil." [Al-Laalikaa`ee (1/140, no: 279)] Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 6
This is because he is ignorant, he is ignorant of the Islamic legislation, so for this reason he is from those that the haarikiyoon (movements) promote in order to blockade the youth from the truth, 4 and to cast doubts amongst the youth and the people of Sunnah. However, in reality whoever has knowledge or looks into Regarding the difficulty of criticizing innovators, Ibn Taymiyyah relayed the following: "When some people said to Imaam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied, 'If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?'" [Majmoo'-ul-Fataawaa of Ibn Taimiyyah (28/231)] > 4 Note: This is something we have been observing from years and cautioning against. The agenda to disconnect the youth from the scholars of Islaam, how else is it achieved except by cutting off the avenues to them and replacing them with self-proclaimed scholars in their lands and communities. Such is the case within the Somali community where they raised the rank of Bashir Shiil from a relative unknown to a major reference point and scholar!? This was exemplified many years ago, in 2000 when we met with their masjid and their supporters in a meeting about the da wah in Toronto. In this meeting we kept reiterating the need for the scholars, the connection to them, communication with them and that they are the reference points and guiding lights to which one of the supporters of Bashir (Yahyaa Ibraheem) said: Yahyaa Ibn Adel Ibraheem: So now when you pick up the phone and you call Yemen or you call Saudia or Kanee (?) or America and the person doesn t understand fully what is being asked. The Fatwaa is null and void. It s something that you cannot take as a specific fatwaa, you could take it as a general fatwaa. Right? So, be very careful in the words you choose when you speak about these Scholars because if they were to come and to see what you were doing and to see how you interact and where you were and where you eat and where you sleep and where you live and the car you drive and the insurance you may pay, they may say to you something you don t want them to. Am I right? Yahyaa Ibn Adel Ibraheem: So we must take this issue very seriously. Do not speak on behalf of the Scholars unless you know exactly what they stand for. So I just wish to point this out to you and I hope that we can agree upon a Scholar that we can (laughing) see from Ahlus- Sunnah because al-hamdulilaah al-ummaah (?) there are many people, who are full of knowledge and full of taqwaa and full of manhaaj and they do not have to be people that are far away. There are people amongst us, sitting amongst us who Allaah Subhannahu ta alaa has blessed with certain gifts, Rahmah from Him knowledge, wisdom, that we do not benefit from. So don t look so far away when the person could be sitting two or three people down from you. (three people down was Bashir Shiil). Allahu Alim. So the seeds of such disconnect from the scholars were being planted at the onset of Masjid Khalid Ibn Walid, and the cancer of such an initiative is omnipresent today, ten years on, as we see many of the youth do not know the scholars, do not listen to their audios or read their writings, rather they are embroiled in the politics and tribal allegiances within their community, referencing bashir shiil and those like him, branding some of the scholars as people of fitnah and left to wander in blindness disconnected from the inheritors of the Prophets the Ulamaa. Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 7
the proofs they will see that this man (Bashir) is either ignorant or one feigning ignorance. Like this, the scholars have clarified that there are cases when backbiting is permissible, 5 and from the permissible cases is the case that Shaykh Cuthmaan spoke about (Shariif Cabdinuur). And your Shaykh is an innovator and for this reason he made his situation clear, and he said he is not from the people of Sunnah and he was preceded by scholars as we will present. Also Shaykhul-Islaam spoke about this issue in Majmoo al-fataawa 28/292-231, he said: As for a specific person then his evil is mentioned in some cases...like the leaders of innovation from those who have sayings in opposition to the Qu raan and Sunnah or the people of worship of which their worship is in opposition to the Qur aan and Sunnah, then clarification of their situation and warning the nation from them is obligatory by the consensus of the Muslims. Not only is it highly recommended rather it is obligatory. Everyone who Allaah has given understanding, it is obligatory upon him to make clear their situation. Shaykhul-Islaam continues: It was mentioned to Imaam Ahmad A man fasts, prays and make ittikaaf, meaning he strives hard in worship, is he more beloved to you or the one who refutes the people of innovation? He said If he stands, fasts and makes ittikaaf then this is for himself, and if he refutes the people of innovation then this is for the Muslims and this is better. This is because the one who refutes the people of innovation - his good passes on to the Muslims, as for the one who fast, prays in the night and makes ittikaaf then this is restricted to the individual. And the good which passes on to others is greater than the good that is restricted to the individual and for this reason Imaam Ahmad said and this is better. Also for this reason, Shaykhul-Islaam Ibn Taymiyyah often said: Speaking against the people of innovation is striving in the path of Allaah. He then said after mentioning the narration of Imaam Ahmad He (Imaam Ahmad) clarified that the benefit of this is general to all the Muslims and is from the types of striving in the path of Allaah, because purifying the path of 5 For further reference, the reader can obtain The Methodology of Ahlus-Sunnah wal-jama'ah on Critisizing Individuals, Books & Groups by Dr. Rabee Ibn Haadee al-madkhaalee http://www.troid.org/store/product.php?productid=16223&cat=250&page=3 Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 8
Allaah and his religion and his way and his legislation and preventing the transgression and oppression of those (innovators) is a communal obligation by the consensus of the Muslims. And if it was not for those who Allaah erects to fight the harm of them (innovators), then the religion would have been corrupted. And its corruption is more harmful than the corruption of the domination of the enemy because if these enemies gain supremacy then they would not corrupt the hearts and that which the hearts contain from religion except secondarily (after the destruction of the body). As for them (innovators) then they corrupt the hearts from the beginning. So the one who corrupts your heart is more harmful and more wicked than the one who harms you (physically), because if your faith is in your heart and your belief is sound in your heart, even if the enemy kills you then good is hoped for you on the Day of Judgement. As for the corruption of one s belief, then it is a loss in this world and in the hereafter. So likewise, the scholars have stated that this is not from backbiting, rather to caution from the people of innovation is obligatory. And that which Shaykh Cuthmaan did was warn from the people of innovation, and to warn from Shariif Cabdinuur and the likes of him from the people of innovation, this is from the things that were obligatory upon him so he did what was obligatory on him. Issue #2: Bashir Shiil claims relegating Shariif Cabdinuur to the seventy-two deviated sects is takfeer (declaring him to be disbeliever) [this belief also implies that all of the Muslims are either from ahlus-sunnah or kuffar] From the statements of this deviant man Bashir Shiil are: If it is said that Shariif Cabdinuur is not from Ahlus-Sunnah because from the words of Shaykh Cuthmaan is that when he was asked Is he from Ahlus- Sunnah, he replied He is not from Ahlus-Sunnah. So this man (Bashir) thinks it was a proof against Shaykh Cuthmaan or thinks that he found an opportunity against Shaykh Cuthmaan, he said if it is said that Shariif Cabdinuur is not from Ahlus-Sunnah without a doubt what that means is that he is from the seventy-two sects We believe this like him (Shaykh Cuthmaan) that he (Cabdinuur) is from the seventy-two sects of the people of innovation. He (Bashir) then said what this necessitates is declaring the scholars to be disbelievers and he repeated this and said is this not declaring the scholars to be disbelievers? and he repeated this over and over. Until he said Declaring Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 9
the rulers to be disbelievers is fled from, but the scholars are declared to be disbelievers? Let us look at his statements, where did he get it from? It will become clear to us that his understanding is corrupt, with the forthcoming (discussion) insha Allaah. Shaykhul-Islaam Ibn Taymiyyah was asked as is in Majmoo al-fatawaa 3/351 about the hadeeth of splitting, when the Messenger (sallallaahu alayhi wa sallam) said The Jews split up in to seventy-one sects, the Christians split up in to seventy-two sects and this nation will split up into seventy-three sects. All of them in the hellfire except one. It was said Who are they O Messenger of Allaah He (sallallaahu alayhi wa sallam) said Those who are upon what I and my companions are upon today and in another narration whoever is upon that which I and my companions are upon today and in another narration whoever is upon the likes of which I and my companions are upon today Shaykhul-Islaam was asked about this hadeeth, and he said after a long explanation and this is built upon another principle, and it is takfeer of the people of innovation. So whoever expels the Jahmiyyah from them (seventythree sects) then he did not declare the rest of them to be disbelievers. So indeed he does not declare the rest of the people of innovation to be disbelievers rather he makes them from the people who have been threatened with the punishment of the hellfire like the sinners and the disobedient ones. And he makes his statement (sallallaahu alayhi wa sallam) all of them are in the hellfire like that which came (mentioned from the texts) regarding the rest of the sins like the one who eats the wealth of the orphan and other than that Allaah says: Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire! [Sooratun-Nisaa, 4:10] Does this mean that everyone who consumes the wealth of the orphan is a disbeliever? According to your corrupt understanding (Bashir) everyone who eats the wealth of the orphan is a disbeliever. Because Allaah said they eat up only fire into their bellies and they will be burnt in the blazing fire and you understood from his (sallallaahu alayhi wa sallam) statement all of them are in Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 10
the hellfire that the seventy-two sects are disbelievers, and this is a corrupt understanding (of the hadeeth). Shaykhul-Islaam also said in Majmoo al-fatawaa 7/219 regarding the same issue Whoever says that the seventy-two sects: every one of them are disbelievers, the type disbelief that expels them from the fold of Islaam, then he has opposed the Qu raan, the Sunnah and consensus of the Companions - may Allaah be pleased with all of them So whoever says that the seventy-two sects are outside the fold of Islaam then he has opposed the Qu raan, Sunnah and the Consensus of the Companions. This is similar to the likes of you and those similar to you who have opposed the Qur aan, the Sunnah and the consensus of the Companions. Shaykhul-Islaam goes on and says rather he has opposed the consensus of the four Imaams and other than the four Imaams. So then there is not from amongst them (the Companions and the Imaams) anyone who declared that everyone of the seventy-two sects to be disbelievers. This statement is a clear proof that the seventy-two sects are not disbelievers and the sect who has been declared disbelievers then they are not from the seventy-two sects like the Rawaafidh (Extremist Shee ah) and the Jahmiyyah, they are not from the seventy-two. The Shaykhul-Islaam of our time - Shaykh Ibn Baaz (rahimahullaah) was asked about the situation of the different sects and groups today within Islaam. While answering he mentioned the hadeeth of differing and the statement of the Messenger (sallallaahu alayhi wa sallam) those who are upon that which I and my companions are upon today, he stated This is the saved sect. Those who have gathered upon the truth that the Messenger (sallallaahu alayhi wa sallam) came with, and were steadfast upon it and treaded the path of the Messenger and the path of the Companions, And they are Ahlus-Sunnah wal Jamaa ah and they are Ahlul-Hadeeth Ash-Shareef and they are the Salafiyyoon - those who followed the righteous predecessors and treaded their path in acting upon the Qur aan and Sunnah. And every sect who opposes them is threatened with the punishment of the hellfire. And every sect who has something that opposes the pure legislation then it is obligatory that they make repentance from it and that they returns to the truth and that which the Messenger (sallallaahu alayhi wa sallam) came with. And by this they will become safe from the threat (of the hellfire). As for if they remain upon innovations that they have introduced in the religion, and they do not become steadfast upon that which the Messenger came with, then they are from the sects that have been threatened. And all of them are not disbelievers; they are only threatened Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 11
with the hellfire. There might be in it ( the sect) a person who is a disbeliever because of him performing an act of disbelief, and in it there might be a person who is not a disbeliever, but he is threatened with the punishment of the hellfire because of his innovation in the religion and his legislation in the religion that which Allaah did not legislate. What is visible in the words of Shaykh Ibn Baaz is that every sect from these sects are not disbelievers, rather they have been threatened with the punishment of the hellfire. From them are disbelievers who leave the religion because of them performing things of disbelief that expel them from the religion, after the things that prevent him from being declared a disbeliever are removed and the conditions (of takfeer) are met. And from them are those who are not disbelievers but they are threatened with the hellfire and the reason for this threat is because of his innovation and legislation in the religion that which Allaah did not legislate. The words of Shaykh Ibn Baaz can be found in Fataawaa Noorun alaa ad-darb 1/15-16. Similarly Shaykh al- Allaamah Saalih al-fawzaan mentioned in his explanation of Sharhus-Sunnah of Imaam al-barbahaaree 1/412 after mentioning the hadeeth of differing Meaning seventy-two sects all of them are in the hellfire except one and it is the seventy-third. And it is the one which is upon the likes of what the Messenger and his Companions were upon and it is the one who is saved from the hellfire, and for this reason it is called the Saved-Sect and they are called Ahlus-Sunnah wal Jamaa ah. And everything besides them is in opposition to them and they are threatened with the hellfire. From them is one who enters in the hellfire because of his disbelief and from them is one who enters into the hellfire because of his disobedience and from them is the one who enters into the hellfire because of his sins. So they are not equal in the reason why they entered the hellfire, and it is not derived from this hadeeth that all of them (sects) are disbelievers By way of these texts from the people of knowledge it becomes evident to us that the statements that Bashir Shiil s sayings are statements of falsehood. That statement which he made: Shaykh Cuthmaan is making takfeer of Shariif Cabdinuur He did not declare him to be a disbeliever, rather he expelled him from Ahlus-Sunnah and he deserves to be expelled from Ahlus-Sunnah. Therefore, if he expelled him from Ahlus-Sunnah then he is from the people of innovation and if he is from the people of innovation then he is under the will of Allaah. If he wants he punishes him, and if he wants he forgives him, it s up to Allaah. It does not mean that he declared him to be a disbeliever, and to say that he declared him to be a disbeliever is deficiency in understanding. Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 12
From the statements that Bashir Shiil said regarding Shaykh Cuthmaan We need from him (Shaykh Cuthmaan) that he bring from the Salaf a proof that they used to expel people from Ahlus-Sunnah based on these points, or that he acknowledge that he himself is takfeeree He (Bashir) is saying its upon him to choose one, either bring proof from the Salaf that they used to expel the people from Ahlus-Sunnah based on these points or he acknowledge that he himself is takfeeree. 1. Firstly, expelling him from Ahlus-Sunnah is not takfeer. I repeat it again, and it is because of deficiency in your understanding (that leads you to understand this). You re in need of studying Aqeedah. It does not mean he was expelled from Islaam. 2. (Secondly) that he is not from Ahlus-Sunnah due to these points we will mention, and it will become clear to us that he is not from Ahlus-Sunnah based on these points and even less than these points. As for him acknowledging that he himself is takfeeree - then this has already preceded that he is not takfeeree because of it (saying that he is not from Ahlus- Sunnah) rather he described him with that which he deserved and Shaykh Cuthmaan is not a takfeeree. You are known for takfeer, it is known who is known for takfeer, it is al-ittihaad 6, and those who argue on behalf of them like you who is from them. If a person is described as not being from Ahlus-Sunnah, this does not mean that he has been declared a disbeliever as preceeded from the words of Shaykhul-Islaam, Shaykh Ibn Baaz and Shaykh Saalih al-fawzaan. However, your understanding has been blocked. For this reason the Poet said And how many critics critique a correct statement and his problem is from a corrupt understanding. So due to your corrupt understanding you find fault with this correct statement. As for bringing a proof from the Salaf that they used to expel a 6 They are the terrorist-minded Somali group who made the blood of other Somali Muslims halaal. They are on off-shoot of The Ikhwaanul-Muslimoon (Muslim Brotherhood) who trace their roots to the revolutionist Sayyed Qutb. From their loins emerged The Shabaab Movement which is responsible for much of the slaughter and turmoil in Somalia today. They have also been refuted by Scholars of our time such as Shaykh Muqbil Ibn Haadee and his student Shaykh Yahyaa al- Haajooree, and by Somali Mashayikh such as Dr. Cuthmaan Mucalim, Shaykh Abdikareem Hasan Hosh, and Shaykh Abdullaahi Hashee. Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 13
POINTS OF CRITICISM REGARDING THE MANHAJ OF BASHIR YOSUF SHIIL person from Ahlus-Sunnah because of the likes of these things, then we will present it insha Allaah. When he (Bashir) mentions the points (of accusation) we will clarify them. The Salaf (indeed) used to expel (from Ahlus-Sunnah) because of them (the coming points) and for even less than them. From his statements Shaykh Cuthmaan is disobedient, because he disobeyed his father in knowledge. meaning Shariif Cabdinuur. He said because Shaykh Cuthmaan said regarding Shariif Cabdinuur: In my heart is something for him (meaning feelings of dislike). Firstly, Allaah The Most High says: "And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence), say the truth even if a near relative is concerned, and fulfill the Covenant of Allâh, This He commands you, that you may remember. [Sooratul-An aam, 6:152] Look carefully at Allaah s statement And whenever you give your word say the truth even if a near relative is concerned Even if Shaykh Cuthmaan possibly learned from Shariif Cabdinuur, this does this mean that he remains silent regarding his falsehood. Allaahs says And whenever you give your word say the truth even if a near relative is concerned. What did the Scholars say regarding the verse when explaining it? Imaam ash-shawkaanee said in his tafseer regarding this verse: If you say a word of informing or bearing witness or criticizing or praising, then be just in it. And seek the truth, and do not have bigoted partisanship for anyone whether close or far (to you). And do not incline towards a friend or incline away from an Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 14
POINTS OF CRITICISM REGARDING THE MANHAJ OF BASHIR YOSUF SHIIL enemy. Rather be equal between the people because this is the justice that Allaah ordered So whether he is close or far, it is obligatory that the truth is followed. The truth has more right to be followed, and the truth is greater than everyone. So even if I was a student of Shariif Cabdinuur and he became an innovator, I would leave him and warn from him, and I would leave his innovation, and this is from justice. And this shows that a person is just and fair and if he was not a just person he would have had bigoted partisanship like you. Allaah the Most high also says: O you who believe! Stand out firmly for justice, as witnesses to Allaah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allaah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allaah is Ever Well-Acquainted with what you do. [Sooratun-Nisaa, 4:135] Al-Imaam al-mufassir Ismaa eel Ibn Umar Ibn Katheer said in his tafseer of this verse: Bear witness to the truth even if the harm of it returns to you - Shaykh Cuthmaan was asked about (Shariif) and he said the truth about him. - For indeed Allaah will make for the one who obeys him an exit and a way out from everything that bothers him. And Allaah s statement or your parents, or your kin. Al-Imaam Ibn Katheer said about it even if the testimony is against your parents and close relatives, do not take them into account regarding it. Rather bear witness to the truth even if the harm of it falls on them. For Indeed the truth is the judge on everyone, and it takes precedence over everyone Whether it be Shariif Cabdinuur or other than him - the truth takes precedence over everyone. Shariif Cabdinuur delved into misguidance and innovation, and if he delved into misguidance and innovation he is the one who threw off the nobility and respect that he was meant to have. For this reason, Shaykh Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 15
Cuthmaan and other than him and Ahlus-Sunnah in general, it is obligatory on them to clarify the truth and to warn from falsehood. This is enough regarding this point. Issue #3: Bashir s corrupt principles: Leave off speaking against the people, teach the people only refutation is fitnah From his (Bashir s) statements: Leave off speaking against the people, teach the people only, it s not from my custom to research about the situation of people he s praising himself by saying that he does not research about the situation of people, he goes on, it doesn t concern you the situation of the people and this is a fitnah, and it s the fitnah of refutations, and it entered upon the Somalis later on He (Bashir) brought some examples and said they took my cassettes and they took it to the Scholars he mentions that there are seven, he doesn t mention their names, he said they took my cassettes after transcribing it and they said to (the Scholars) that I am a hidden Qutbee You deserve it and the Scholars who said that were correct, you are a hidden Qutbee. It is clear you are a hidden Qutbee. He goes on likewise they took the cassettes of Shaykh Umal and they took it to some of the Mashaayikh of Yemen, and they refuted it and they refuted him He s speaking about the cassettes that were brought to our Shaykh, al- Allaamah, Yahyaa al- Haajooree. He said the fitnah of refutations was entered upon us later on so he describes it as being a fitnah, meaning clarifying the truth and refuting the falsehood - he described as being a fitnah. Allaah says: You (true believers in Islaamic Monotheism, and real followers of Prophet Muhammad (peace be upon him) and his Sunnah) are the best of peoples ever raised up for mankind; you enjoin Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah. [Soorah Aali-Imraan, 3:110] Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 16
Al-Imaam Ash-Shawkaanee said in the commentary of this verse (This verse is) a new sentence that comprises the clarification of how they are the best nation as long as they are upon that affair and are described by it (enjoining the good and forbidding the evil) but if they leave off enjoining the good and forbidding the evil than this goodness (which Allaah described them with will cease). End of Part 1 Transcription to continue insha Allaah. Learn about troid.org, islaam.ca and all our Projects, Visit http://www.troid.org/index.php?option=com_content&task=view&id=641&itemid=289 Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 17