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Abdur-Razzaq ash-Shayijee
  Refuting ash-Shayijee : Shaikh al-Fawzaan Free's Himself from the Lie of Ash-Shayijee
Source: SalafiPublications.Com
Article ID : NDV100009  [19753]  

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Questioner: Someone wrote in a book of his the permissibility of entering into parliamentary elections, and he is ‘Abdur-Razzaaq ash- Shayijee. He ascribed to your respected self, that you allow entry into the parliamentary gatherings. So is this [ascription to you] correct?

Shaikh al-Fawzaan: This is falsehood (baatil) and lie against me and nor did I say it. And if he is truthful in what he says then let him bring the book in which I said this or, or the cassette in which I said this.

Comments: Recent times have seen the emergence of the "Ruwaibidah" who have begun to speak in the affairs of the Ummah without recourse to the clarifications of the Senior and Erudite Scholars of Knowledge. Amongst them, Abdur-Razzaaq ash-Shayijee, arch-fabricator and liar and inventor of the "New Salafiyyah" concept, who has made many great lies and fabrications against the People of Knowledge, let alone distorting the concepts of Sunnah and Salafiyyah in the name of Sunnah and Salafiyyah itself.

Ash-Shayijee authored a book in which he compiled statements – from the people of knowledge – which amount to, in his view, the permissibility of entering into parliamentary elections. Unfortunately, he twisted and distorted to true intent of many them, and the prime example of that being his use of Imaam al-Albani’s verdict to the Algerian’s allowing them to partake in the elections (prior to the revolution), out of necessity. However, al-Albani’s well established view is that this type of activity is not permissible due to its innovated nature and secondly that it resembles the ways of the disbelievers. Refer to Madarik un-Nadhr Fis-Siyaasah (pp. 337-345) to see how the activists had made the same lie against Imaam al-Albani. The Qutubis of the West promoted this book and preached the contents of this book of ash-Shayijee since it was in conformity with their "new fiqh of priorities".

The important point to be understood in this brief discourse however, is that part and parcel of the Qutubi stratagem in strengthening their methodological principles is to take the verdicts of the scholars made in or for extraneous circumstances, and to then derive principles out of them to justify what otherwise cannot be justified from the texts of the Book and the Sunnah. The intent behind all of this being to support their other ideals, such as involving all and sundry with their brand of fiqh ul-waqi’ and involvement with democracy, and giving every ignorant upstart a say in the affairs of the Ummah, without knowledge and without guidance and without light.

Then, to confuse the affair, all of this is portrayed as "The Fiqh of Priorities" such that politics, democracy and establishing social justice and human rights are the ways and mechanisms that ought to be employed for rectification. For this reason, the activists described the methodology of the Prophets in calling to Allaah "an emptying of Tawheed" and one in which there is "deficiency" and we seek refuge from this misguidance.

And a fair portion of the political activists got poisoned with democracy, such as Abdur-Rahman Abdul-Khaliq and Abdur-Razzaaq ash-Shayijee himself. And whoever follows his regular column "Alaa Haamish al-Ahdaath" in the papers will come to realise that.

We conclude by advising ourselves and others with the following words of Imaam al-Albani

He was asked, "Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?

The Shaikh replied: "That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the "knowledge of tawhid", and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid.

As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.

For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah." (Al- Asaalah Magazine, Vol 22).

And to reinforce this meaning, dear Brother and Sister, we leave you with the words of Shaikh Salih al-Fawzaan.

He was asked: "Is [entry into] Paradise and Hellfire dependent upon the correctness of one’s Manhaj (methodology)?

His reply: "Yes. When a person’s manhaj is correct he will be in Paradise. So if he is upon the manhaj of the Messenger (sallallaahu alaihi wasallam) and the manhaj of the Salaf us-Saalih, he will become one of the inhabitants of Paradise by Allaah’s permission. And when he travels upon the manhaj of the misguided strayers, he is threatened with the Hellfire." (Al-Ajwibah al- Mufidah p.77).


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