POINTS OF RITICISM EGARDING THE ANHAJ OF … he currently resides in al-Madeenah al-Munawarah, may...

POINTS OF CRITICISM REGARDING THE MANHAJ OF BASHIR YOSUF SHIIL

1 Prepared by Hasan Kaafi Elmi Hasan

Date Published: May 12th 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.

http://www.troid.org/


Prepared by Shaykh Hasan Kaafi Elmi Hasan

Section: Manhaj: Abandoning Innovation: People of Hizbiyyah 2

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 al-

itisaam) 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.




‚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 statements-

and 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.




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 mentioned-

prohibited 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]:




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:




‚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)]




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.




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

http://www.troid.org/store/product.php?productid=16223&cat=250&page=3




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




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 (seventy-

three 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




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




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.




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-ittihaad6, 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.




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




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




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]




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.

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POINTS OF RITICISM EGARDING THE ANHAJ OF … he currently resides in al-Madeenah al-Munawarah, may...

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