The Scholars reply to Abu Usamah
The Scholars reply to Abu Usamah Khalifah's question against Shaikh Rabee' at Green Lane Mosque conference Birmingham December 2009.
Alhamdulillaah Rabil 'Alameen wal 'aqibatul lilmutaqeen wa laa 'udwana illa 'ala dhaalimeen wa Ashadu anLaa ilaaha ilallaah wa Ashadu anna muhammadan rasoolullaah sallallaahu 'alahi wa sallam, Amma Ba'd:
First, Abu Usamah says: "Some of the scholars and students of knowledge have REFUTED the honorable Sheikh Rabee' Al-Madkhali (hafidhahullaah) INCLUDING YOURSELF and is this true that he held the position of Irjaa?"
Sheikh Saalih Sadlan praised Sheikh Rabee' as being one of the scholars and like other scholars, he is correct in some things and mistaken in others. He said that he advised him in his house to leave off speaking about the dead especially those who have works on Tafseer and knowledge from the scholars (most probably referring to Sheikh Rabee's refutations on Sayid Qutb and his books). Sheikh Saalih Sadlan also said that Sheikh Rabee' has something of this harshness.
Then Sheikh Saalih Sadlan compares Sayid Qutb to Ibn Hajar and he said that the scholars continue to benefit from Fathul Baaree of Ibnul Hajr even though he erred.
Then Abu Usama Khalifah added in the translation that Sheikh Rabee' should stop "Cursing the dead people... "Due to a hadeeth of the Prophet (salallaahu 'alaihi wa sallam) mentioning this. This addition was not mentioned by Sheikh Sadlan in the Arabic so take note. Sheikh Saalih Sadlan ended by defending Sheikh Rabee' to not have Irjaa'
This was taken straight to some of the scholars for their reply:
1. After speaking to Sheikh 'Ubayd Al-Jaabiree (hafidhahullaah) and Sheikh Muhammad ibn Haadi (hafidhahullaah) and they heard the above speech, they both said that it is wrong to compare Sayid Qutb with Ibn Hajar (rahimahullaah). As the latter was considered to be from the scholars even if he erred so his mistakes rejected and honor kept; as for Sayid Qutb then he was ignorant of the deen and has vile speech against Musa ('alaihi wa sallam) and the Companions (radiallaahu 'anhum).
2. Sheikh 'Ubayd Al-Jaabiree (hafidhahullaah) and Sheikh Muhammad ibn Haadi (hafidhahullaah) said that clarifying the errors of those who err openly even from those who died is from the methodology of the pious predecessors so that the Muslims do not follow them in their open errors.
3. Sheikh Muhammad ibn Haadi (hafidhahullaah) added that this is why we should stick to the books of the Pious Predecessors so that we know their methodology in refuting the mistakes of those who err.
Imam an-Nawawi (rahimahullaah) brings a chapter heading "The dead who are praised with good words or who are condemned with bad words." Then he mentioned the hadeeth of Anas bin Malik who said:
"A funeral passed by and it was praised with good. Upon this the Messenger of Allaah (salallaahu 'alaihi wa sallam) said: It has become certain, it has become certain, it has become certain. And there passed another funeral and it was condemned in bad words. Upon this the Messenger of Allaah (salallaahu 'alaihi wa sallam) said: It has become certain, it has become certain, it has become certain. 'Umar said: May my father and mother be ransom for you! There passed a funeral and it was praised with good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a funeral and it was condemned with bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allaah (salallaahu 'alaihi wa sallam) said: He whom you praised with good terms, Paradise has become certain for him, and he whom you condemned with bad words, Hell has become certain for him. You are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth. "
[Hadeeth no. 949 Saheeh Muslim, Saheeh al-Bukhaaree 1367, Majmu' Fataawa, 28/371, Saheeh al-Jaami'h 5950].
Imam an-Nawawi (rahimahullaah) comments straight after this hadeeth saying,
"If it was said how were the Companions allowed to condemn the funeral (of the evil one) when there is a hadeeth in Saheeh Al-Bukhaaree and other than in Al-Bukhaaree which forbid cursing the dead? The answer being that the forbiddance of cursing the dead is referring to other than the hypocrite and the rest of the disbelievers, and in other than the one who openly portrays his sin and innovation (bid'ah). As for these (ones) then it is not forbidden to mention them with bad words in order to warn against their path, against following their example and against imitating their manner. And this hadeeth clearly shows that the one they condemned with bad words was known to have hypocrisy or similar to what we have mentioned, this is what is correct in answering this matter and in understanding it well along with the hadeeth which prohibits cursing (the dead) and I have clarified this in detail with proof in Kitaab Al-Adkhaar." [7/2197-1/60]
4. In Saheeh Al-Bukhaaree, Imam Al-Bukhaaree has a chapter heading, "Talking about the evil ones amongst the dead." [no.1394].
Ibn Hajr (rahimahullaah) says:
"This (condemnation) could benefit the dead and if he is sinful openly portraying his sin then there is no gheebah for him (meaning that it is not considered backbiting when refuting him and his errors). And what is most correct in this affair with regards the dead amongst the disbelievers and sinners is that it is allowed to make mention of their errors to warn against them and to turn the people away from them. The scholars have UNANIMOUSLY AGREED in the allowance of criticizing those who are deserving of criticism regarding the narrators whether they are alive or dead."
[Fathul Baari -3/1393 page 330,331 Dar Kutb al-Ilmiyyah]
5. After visiting Sheikh Rabee' ibn Haadi Al-Madkhali (hafidhahullaah) this weekend, he added that one should clarify to the people that he does not curse the dead (as Abu Usama khalifah added) and likewise to make mention that the scholars have always refuted the errors of those who have erred. Likewise, these refutations are a mercy for the dead so that people don't follow them in their errors.
6. Sheikh Ibn 'Uthaimeen (rahimahullaah) was asked about Sayid Qutb and he referred the questioner to Sheikh Rabee's refutations. And he himself said,
"Were the Pious Predecessors quiet over the people of desires and innovation? No they were not quiet. Rather, when the people were trialed with desires, the scholars spoke out clarifying the truth."
[Sharh Fath Rabi al-Bariyyah bi Talkhees al-Hamawiyah tape 1 side b].
7. When some of the mistakes of Sayid Qutb were read to Sheikh 'Abdulaziz ibn Baz (rahimahullaah), such as saying Musa ('alaihi wa sallam) has a fiery nature and that Mu'aawiyah ibn Abi Sufyaan and "Amr ibn 'Aas (radiallaahu 'anhuma) used deceit, hypocrisy, lies and treachery to get political positions, Sheikh 'Abdulaziz ibn Baz (rahimahullaah) said that this speech was vile against Musa ('alaihi wa sallam) and the Sahaba (radiallaahu 'anhum) , hence speaking about the dead from those who erred (i.e. Sayid Qutb ) so as not to follow their error.
8. It is also known that Sheikh 'Abdulaziz ibn Baz (rahimahullaah) would refer questions on personalities to Sheikh Rabee' ibn Haadi al-Madkhali (hafidhahullaah) to give a ruling on them.
9. Sheikh Muhammad Nasrud-Deed Al-Albaani (rahimahullaah) specifically at the back of Sheikh Rabee's (hafidhahullaah) book 'Al-'Awasim mima radadtuhu 'ala Sayid Qutb minal Qawasim' which he had in his library that:
"All what you have refuted Sayid Qutb with is truth and correct, so may Allaah reward with the best of good O brother (Rabee') with regards your effort in fulfilling the obligatory clarification and showing his ignorance and deviation from Islam."
10. Sheikh Saalih al-Fawzaan (hafidhahullaah) said that it is oppression to compare Sayid Qutb with Ibn Hajar (rahimahullaah) and Nawawi (rahimahullaah) for the latter were scholars clearly showing that Sheikh Saalih Sadlan was mistaken. [Ajwiba al-Mufeeda 'anilManaahij al Jadeedah]
11. Sheikh Abdulmuhsin Al'Abbad (hafidhahullaah) warned against the books of Sayid Qutb 9/6/1421 in a letter printed in the book "Bara-at 'Ulamaa al-Ummah min Tazkiyati Ahlil Bid'ah wal Mudama of Esaam as-Sinani p. 135."
12. From these numerous evidences above, the aforementioned scholars (Sheikh Rabee' Al-Madkhali, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi (hafidhahumAllaah) ) are in agreement with the other scholars mentioned and see that Sheikh Saalih Sadlan was mistaken in what he said above and likewise it was incorrect of Abu Usama Khalifah to add to the words with a significant mistake portraying Sheikh Rabee' (hafidhahullaah) in a bad light and that needed to be clarified so that the people are not confused by his mistranslation.
On top of that, he translated the answer Sheikh Sadlan gave on what is Irjaa' incorrectly as he said it means to have harshness whereas Sheikh Saalih Sadlan said it means the opposite, being too easy and that is why they were considered to have opposed the Khawaarij since the Khawaarij were the ones who were harsh in calling Muslims disbelievers due to major sins.
We ask Allaah, the All-Merciful, to shower us with His mercy and forgive us our shortcomings.
Allaah knows best.
Author: Abdulilah ibn Rabah Lahmami (25/1/1431)
