Part 1: Observations on some of the inappropraite statements of okasha Abdallaah--Philidelphia

[Salafi-Markaz.Manch.]

All praise is due to Allaah The Lord of the Aalameen, and may His Salaah and salaam be upon our noble Messenger Muhammad, his family and companions. To proceed:



Allaah (The Most High) said:

لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower.


Imaam Sadi (rahimahullaah) said: He (The Most High) informed (us) that He does not like evil to be uttered in public, that is: He hates that and detests it and punishes (one) for it. And this includes all evil statements that offends and saddens, such as revilement, defamation, abuse and the likes of that; for indeed all of that is from the forbidden (affairs) that Allaah hates. And the (opposite) meaning of it (i.e. this ayah) indicates that He loves good speech, such as remembrance (of Allaah), good and lenient speech.


And (concerning) His statement: ‘’ إِلَّا مَن ظُلِمَ[Except by him who has been wrong], that is: Indeed, it is permissible for him to bring a claim against the one that oppressed him, and he complains about him, and utters the evil of the one who did evil to him without lying about him. He neither exceeds the limits against the one that oppressed him nor transgresses with his vilification towards other than the one who oppressed him….. [For further details see Tafseer As-Sadee]



Yaa Okasha! It is not befitting one who ascribes himself to knowledge to behave in that manner in which you behaved in one of your lectures. Indeed, there was no need to utter that statement against those whom you consider to be your adversaries. Indeed, whilst referring to them you stated that there are those who behave like Abubakr (radiyallaahu-anhu) during the day and like Abu Lahab at night?! Frankly speaking, this statement of yours contains excessiveness and exaggeration, because neither is any salafi able to resemble AbuBakr in the twinkling of an eye during day and night nor is it befitting to make a resemblance of anyone who ascribes him/herself to salafiyyah to Abu Lahab. I hope that after contemplation, you will realize the inappropriateness of this statement of yours; otherwise we have no doubt that there is not a salafi scholar who will endorse this statement of yours uttered against a people who ascribe to salafiiyah, unless you have clear evidence showing that they have deviated from the Aqeedah and Manhaj of the salafi.


Yaa Okasha! Abu Labab was one of the most wretched people of the Dunyaa and the Lord of the Aalameen informed us of his evil state of affairs in the afterlife—he died upon Major Kufr and Shirk; so why make a resemblance of him to those adversaries of yours that ascribe themselves to the manhajus salafi?! You even sought confirmation for that inappropriate comparison and some people in your audience found it amusing. Is this the manner in which we are to seek rectification for our communities in the West?! Yaa Okasha! Ponder upon this statement of yours and neither transgress the limits against your adversaries nor unjustly seek to tarnish their ascription to the manhajus salafi. We advise you to make a recantation and returning to correctness is virtue.


Yaa Okasha! Even if you are aware of the faults of some of the Muslims within a particular community that ascribes itself to Salafiyyah, then why do you not give advice; rather you uttered that inappropriate comparison whilst seeking to establish what you believe is Salafiyyah in truth. Inshaa-Allaah, we will address some of your statements that are in need of detail and explanation from the statements of scholars of the salafi Manhaj.


Yaa Okasha! It is from our Aqeedah not to belittle sins- be they major or minor--and the Salafi Ulamaa and their students all over the world strive in Tasfiyah Wat-Tarbiyah. Indeed, there will always be weaknesses in every community because Eemaan increases and decreases; but as long as we strive to enjoin good and forbid evil, then indeed we hope for rectification, goodness and reward from Allaah. We are quite sure that neither yourself nor anyone in your community is able to claim that they are faultless.


Yaa Okasha, as you are one who ascribes himself to knowledge, we remind ourselves and yourself of the following advise before we embark upon a series of clarifications of some of your other statements related to the manhajus salafi.


Ibn Abee Haatim (.328H) Rahimahullaah said:

''I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al Joo’ee (d.248 AH). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:


''Seize the Benefit of Five Things from the People of Your Time:

When you are present, you are not known;

When you are absent you are not missed;

When you are seen, your advice is not sought;

When you say something, your saying is not accepted;

And when you have some knowledge, you are not given anything for it.


I Also Advise You With Five Matters:

When you are treated unjustly, do not behave unjustly;

When you are praised, do not become happy;

When you are criticised, do not become upset;

When you are not believed, do not become angry;

And if people act deceitfully towards you, do not act deceitfully towards them.''


Ibn Abee Haatim said:''So I took that as my benefit from Damascus.''

Related by Ibn al Jawzee in Sifatus-safwah(2/200).



And Allaah knows best

Part two to follow Inshaa-Allaah

[Salafi-Markaz.Manch.]

[Part 2] Observations on some of the inappropriate statements of Okasha Abdallaah—A Baseless and Evil Comparison


Allaah (The Most High) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

''O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do.''


Yaa Okasha! when we look at the shortest commentary on this above ayah, we find the likes of Imaam Sadi (rahimahullaah) saying that we have been commanded to be active in establishing justice in all our apparent and unapparent actions, and that we should establish justice for the sake of Allaah alone and not for any worldly gain; rather our goal should be the accomplishment of justice, and this justice is neither contains excess nor falling short in our statements and actions.


This justice is to be established for a relative, a non- relative, a friend and an enemy of ours. And we should not allow our hatred of a people to lead us to injustice, because this is an action of one who does not act with justice; rather establishment of justice necessitates testimony for or against an ally, and for or against an enemy, even if he were a disbeliever or an innovator. It is incumbent to establishment justice and it is impermissible to reject the truth even if an enemy utters it, because that would be a violation against truth. Indeed every time we establish justice our hearts are drawn closer to fear of Allaah in carrying out what He has commanded and keeping away from what He has forbidden.


Yaa Okasha! We are quite sure that you are able to refer to the various explanations of the scholars to be reminded of what we have paraphrased above.


Yaa Okasha! You know very well who Abu Lahab was; so how can you say that there are those adversaries of yours ascribing to salafiyyah in Philadelphia who behave like Abubakr (radiyallaahu-anhu) during the day and like Abu lahab at night!


Yaa Okasha! We all know that Abu Lahab was an uncle of the Prophet (sallal-laahu-alayhi-wasallam), but he was one of the severest in his enmity towards our beloved Prophet (sallal-laahu-alayhi-wasallam). We all know that when our beloved Prophet used to call the people to believe and testify that none has the right to be worshipped except Allaah, Abu lahab used to tell the people that the Prophet is a liar. (see hadeeth reported by Ahmad: 4/341 declared saheeh by shaikh Muqbil in Al-Jaami-us Saheeh Mimmaa Laysah Fis-Saheehayn: 1/52, 53]

He was severe in disbelief and severe in harming the Prophet; so Allaah disgraced him in this worldly life and the next. He was wretched in this worldly life and has been promised an eternal residence in the hell fire in the afterlife. He was neither successful in this life nor will he be successful in the hereafter. He will be surrounded by the fire from all sides. Allaah revealed a complete Soorah about him that is recited both in the loud and silent prayers and the believer is rewarded for such recitation. When one refers to the explanations of Soorahtul Masad, he/she finds the likes of what we have mentioned. This is Abu lahab’s affair in brief, so how can you make a resemblance of him to those adversaries of yours in Philadelphia who ascribe to Salafiyyah. Indeed, we will all be held accountable for our statements. Allaah (The Most High) said:

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

''And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it).’’ [Qaaf: Ayah: 16-18]



Shameet Bin Ajlaan (rahimahullaah) said:

''O son of Aadam: Indeed, you do not keep silent except that you are safe; but be careful when you do speak, because it will either be for or against you.'' [Jaami-ul Uloom Wal-Hikam: page: 144]


Yaa Okasha! Apologize to your brothers for uttering such a statement against them. We ask Allaah for ikhlaas, thabaat, istiqaamah and sidq.



Part 3 to follow inshaa-Allaah [a Manhaj discussion with brother Okasha]

[Salafi-Markaz.Manch.]

All praise be to Allaah, and may His salaah and Salaam be upon our Prophet Muhammad, his family and companions. To proceed:

Allaah (The Most High) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

''O you who believe! Avoid much suspicion, indeed some suspicions are sins.''

When one refers to the explanation of this ayah, he finds the likes of Imaam Sadi (rahimahullaah) reminding us that Allaah has forbidden much evil suspicion towards the believers, because when evil suspicion settles in the heart, it may lead one to utter that which is unbefitting and impermissible.


Brother Okasha makes a claim without providing tangible evidences He said: The Majority of what we call Salafiyyah is nothing else but Philadelphia, and that is Ainul Hizbiyyah (hizbiyyah in actuality), and you are not accepted if you are not part of it


In the lecture of brother Okasha Abdallaah titled Aqeedah Salafiyyah, he threw this above accusation at his adversaries in Philadelphia; however he provided no tangible proofs to back up his claims. He stated that the majority of what is called Salafiyyah is nothing else but Philadelphia and that is hizbiyyah in actuality, and you are not accepted if you are not part of it.

He also stated that if you bring a scholar from overseas and he is not from the country that people expect, they reject him; and this Salafiyyah is a kind of hizbiyyah; and that if we do not know this scholar, they are not part of it.


Reader: Firstly: The Messenger (sallal-laahu-alayhi-wasallam) said: ''The burden of proof is upon the claimant’’. Shaikh Saaleh Al-Fawzaan (hafidha-hullaah) says that if this door of making claims without proof were left open, then corruption and transgression would have appeared amongst the people, and everyone who desires something from an another person would make a claim.''


Indeed it was incumbent upon him to make a mention of those individuals, groups and organizations guilty of such hizbiyyah in Philadelphia with proofs; because he made a general statement that included everyone who ascribes him/herself to Salafiyyah in Philadelphia.

It is incumbent upon brother Okasha to provide clear proofs to make manifest the affair of those guilty of the grave crime of that Ainul hizbiyyah in Philadelphia; because there are those brothers who are well-known for their clarity upon the Manhajus Salafi.
It is incumbent upon brother Okasha to clarify and detail, as Imaam Ibnul Qayyim (rahimahullaah) stated in An-Nooniyyah that one must detail and distinguish, because unrestricted and general speech devoid of clarification and distinction has caused corruption and led the views and intellects astray in every era.


Shaikh Saaleh Al-Fawzaan (hafidha-hullaah) said that there has to be detailed explanation and the one who is not proficient in detailing (an affair) should keep quiet, because benefit is not acquired from his speech. And every time error occurs its cause is due to an absence of detailed explanation between truth and falsehood. So there has to be detailed explanation and distinction and an absence of mixing up (affairs). Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth, rather a distinction is to be made between its truth and falsehood. Therefore, all of it is neither rejected nor accepted; rather a distinction is made between truth and correctness and the falsehood and error in it. And if you are not proficient in detailing (an affair), then you should not enter into this arena. [For further details see: At-Ta’leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 (page: 216)]



Therefore, brother Okasha has to detail, explain and distinguish. He has to produce tangible evidences to support his claims; otherwise his general and unrestricted statements about Salafiyyah in Philadelphia will be viewed as statements that are tantamount to evil suspicion, false accusation, oppression and slander against all those brothers in Philadelphia who are well-known for their clarity upon the Manhaj—those brothers at Masjid As-Sunnah An-Nabawiyyah that have links with the Salafi Mashaa-yikh, such as the likes of Shaikh Rabee, Shaikh Zaid, Shaikh Ubaid, Shaikh Ahmad Bazmool and others—those brothers who are visited by the Salafi students and callers, such as the likes of Abu Khadeejah, Amjad Rafiq, Anwar Wright, Kashif Khan, Hassan Somali, Abul Hasan Maalik, Dawood Adeeb, Taalib Abdullaah and others.



Secondly: The Salafi mashaayikh who are known to have a strong connection with the Salafi Masaajid and Centres in the West do not know of any hizbiyyah from those brothers at Masjid As-Sunnah An-Nabawiyyah.


Those brothers are not known to be upon the methodology of the false claimants to salafiyyah, such as the likes of the Qutubiyyah, the Surooriyyah and the Haddaadiyyah. Likewise, they are not known to be upon the methodology of the Mubtadia such as the likes of Abul Fitan Al-Maribi, Muhammad Al-Maghraawi, Ali Halabi and others.

Those brothers are not known to cooperate with the people who are known for their erroneous views, such as the likes of Bilaal Philips, Abu Muslimah, Abu Usaamah, Shadeed Muhammad, Ali Tameemi, Zaraboozo and others.

Those brothers do not co-operate with ahlul bidah wal-ahwaa. They do not promote the innovated principles of Hasan al-banna and ikhwaan al muslimeen;
They do not uphold the false Manhaj of Muwaazanah; they do not defend Sayyid Qutb the abuser of the Sahaabah; They do not reject the Jarh Mufassar of the scholars in order to defend figureheads and personalities of bidah.

They do not endorse the false principles: “we do not disparage but we only correct mistakes’’ and “Let’s not make our differing about someone else a reason for differing amongst ourselves.’’

They do not hold onto the mistakes and wrong Ijtihaadaat of the scholars in order to maintain allegiance to a hizb or to reject evidences.

They do not bring doubts in the narrations of the trustworthy narrators; they do not make a differentiation between Aqeedah and Manhaj when the scholars pass judgements against the people of bidah.

They do not call to political parties and they do not hold the evil and false view that the salaf differed in Aqeedah.

They do not revile the scholars of ahlus Sunnah in this time and make the people flee from them; they do not defend those who call the Sahaabah ghuthaa-iyyah.
They do not rush to include the misguided sects, parties and organizations into the arena of ahlus Sunnah; they do not call to the unity of religions, democracy and elections.


Yaa Okhasha! It is incumbent upon you to give details, distinguish and clarify, otherwise your general statements about salafiyyah in Philadelphia are nothing else but statements that are tantamount to speculation, oppression, lies, slander, exaggeration and evil suspicion.


Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:

''Speech about the people has to be with knowledge and justice, and not by way of ignorance and oppression.’’ [Minhaajus Sunnah: 4/337]


Likewise, your speech is very vague and implies the following:

(a)That all the salafis in Philadelphia are hizbiyyoon

(b)Those who share the same methodology are upon hizbiyyah.


So therefore, you should clarify who you intend by your statements so that people are not confused.


Indeed, the Messenger (sallal-laahu-alayhi-wasallam) said: “A person is upon the deen of his friend, so let each of you look at whom he befriends’’ [Al-Ibaanah: 2/439]. Therefore Yaa Okasha! Clarify whether those people visited by the salafi Mashaayikh at Masjid As-Sunnah An-Nabawiyyah are included in your statements or not!


Ibn Mas-ood (radiyallaahu-anhu) said: Indeed a person walks alongside and accompanies the one he loves and who is like him’’ [Al-Ibaanah: 2/476]. Therefore Yaa Okasha! Clarify whether those people visited by the salafi Mashaayikh at Masjid As-Sunnah An-Nabawiyyah are included in your statements or not!


Al-A’mash (rahimahullaah) said: ‘’They (salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people.’’ [Al-Ibaanah: 2/478]. Therefore Yaa Okasha! Clarify whether those people visited by the salafi Mashaayikh at Masjid As-Sunnah An-Nabawiyyah are included in your statements or not!


If you do not clarify, distinguish, detail and provide tangible evidences for your statements and claims with regards to this affair, then know that your statements and claims are tantamount to slander, lies, exaggeration, fabrication, speculation, evil suspicion and defamation!


And Allaah knows best
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Next topic: Brother Okasha said:

If you bring a scholar from overseas and he is not from the country that people expect they reject him, and this Salafiyyah is a kind of hizbiyyah, and that if we do not know this scholar, they are not part of it

[Salafi-Markaz.Manch.]

[part 4] Observations on some of the inappropriate statements of Okasha Abdallaah

Allaah said:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا


And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Soorah Al-Israa: Ayah: 36]

Reader: Brother Okasha Abdallaah claimed that it is a kind of hizbiyyah when people reject a scholar that comes from a country they do not expect him to come from. This is a short sighted and erroneous view, rather it is a view mostly held by those who feel uncomfortable when Ahlus Sunnah apply the Mas-alah of verification and testing the people when necessary.

Brother Okasha should not rush to pronounce a verdict against the people unless he has a sound verdict from a scholar of Ahlus Sunnah; otherwise embarking upon haste whilst mixing up the affairs will cause a lot of harm to himself and others. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:


''A person must possess comprehensive fundamental principles (from the Qur'an and Sunnah) to which he refers the subsidiary issues of the religion, in order that he may speak with knowledge and justice. After this, he has to know how the subsidiary issues of [the religion are established from/linked to those comprehensive fundamental principles of the religion)], and if not, he will remain upon lies and ignorance in the subsidiary issues and upon ignorance and oppression in the comprehensive fundamental principles, thus giving birth to great corruption.'' [Minhaajus Sunnah: 5/83]

Verifying the affair of one who is unknown
A short and beautiful comment by Shaikh Baazmool (hafidha-hullaah) from the following hadeeth

Narrated Abu Hurairah: Allah's Apostle صلى الله عليه وسلم deputized me to keep Sadaqa (al-Fitr) of Ramadan. A comer came and started taking handfuls of the foodstuff (of the Sadaqa) (stealthily). I took hold of him and said, "By Allah, I will take you to Allah's Apostle." He said, "I am needy and have many dependents, and I am in great need." I released him, and in the morning Allah's Apostle asked me, "What did your prisoner do yesterday?" I said, "O Allah's Apostle! The person complained of being needy and of having many dependents, so, I pitied him and let him go." Allah's Apostle said, "Indeed, he told you a lie and he will be coming again." I believed that he would show up again as Allah's Apostle had told me that he would return. So, I waited for him watchfully.

When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, "I will definitely take you to Allah's Apostle. He said, "Leave me, for I am very needy and have many dependents. I promise I will not come back again." I pitied him and let him go. In the morning Allah's Apostle asked me, "What did your prisoner do?" I replied, "O Allah's Apostle! He complained of his great need and of too many dependents, so I took pity on him and set him free." Allah's Apostle said, "Verily, he told you a lie and he will return."

I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, "I will surely take you to Allah's Apostle as it is the third time you promise not to return, yet you break your promise and come." He said, "(Forgive me and) I will teach you some words with which Allah will benefit you." I asked, "What are they?" He replied, "Whenever you go to bed, recite Ayat-al-Kursi-- 'Allahu la ilaha illa huwa-l-Haiy-ul Qaiyum...' till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you and no satan will come near you till morning." So, I released him.

In the morning, Allah's Apostle asked, "What did your prisoner do yesterday?" I replied, "He claimed that he would teach me some words by which Allah will benefit me, so I let him go." Allah's Apostle asked, "What are they?" I replied, "He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end --'Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum...' He further said to me, '(If you do so), Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.' (Abu Huraira or another sub-narrator) added that they (the companions) were very keen to do good deeds. The Prophet said, "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?" Abu Huraira said, "No." He said, "It was Satan." (Bukhari)



Shaikh Ahmad Baazmool said: In this hadeeth is the Prophet's affirmation for Abu Hurairah not to have conviction in the statement of one he does not know until he verifies, which indicates that neither is knowledge taken from the one who is unknown nor is his speech accepted until after verification with the people of knowledge. [For further details see: Al-Mu-een Li-tawdeeh Ma-aanee Athari Ibn Seereen: page: 64]

The believer is in need of examining the one he desires to accompany

Reader: Brother okasha should realise that the well-known Maraakiz and Centres of Salafiyyah in the West do not merely embark upon co-operation with anyone who claims salafiyyah, rather they strive to follow the way of the Salafus Saaleh in that which they employed as a protection to safeguard themselves from the plots of ahlul bidah.

Reader: You must read the article in the following link, whilst paying close attention to the paragraph that contains the words of Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiree (hafidha-hullaah). Inshaa-Allaah, after reading this article you will come to know that brother okasha is greatly mistaken. http://www.salafipublications.com/sp...articlePages=1




Finally, brother okasha did not mention the names of those scholars rejected by the people when they come from countries that the people do not expect them to come from.

Who are those scholars?!
What are their names?!
Which countries did they come from?!
Who are their teachers, companions?! etc.

Indeed, Brother Okasha provided no detail; rather he only hurled accusations at his brothers without any tangible proofs. Indeed, the Messenger (sallal-laahu-alayhi-wasallam) said: ''the burden of proof is upon the claimant.’’ He (sallal-laahu-alayhi-wasallam) also said: ''whoever believes in Allaah and the last day, then let him utter what is good or keep silent.’’



We ask Allaah for ikhlaas, thabaat, sidq and istiqaamah

And Allaah knows best
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Part 5 to follow Inshaa-Allaah