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Warning Against the Innovators

The Crime of Tamyee' upon the Salafee Manhaj
Questions and Answers with Shaykh `Ubayd al-Jaabiree1



Note: Tamyee' means "to soften, to melt". It refers to the manhaj adopted by the contemporary false claimants
to Salafiyyah towards the Hizbiyyeen, the Ahl ul-Bid'ah. One of leniency and softness, and which involves
breaking down the social and methodological barriers that separate Ahl us-Sunnah from Ahl ul-Bid'ah. This
manhaj has been around and operative in the behaviour of people for quite a few years, but has not really been
identified and nor has it caught the attention of many people (except of course the Imaams of Jarh and
Ta'deel), but in light of the fitnah of Abul-Hasan al-Misree al-Mubtadi', the Salafees are now clear about this
particular destructive behavioural pattern, and they have been able to reflect back in the years gone by, and
actually recognise and recall this pattern of Tamyee' that was observed in the behaviour of many in the midst of
numerous tribulations.

Part 2

Question 2: Some of them encourage the youth to seek knowledge and to leave
[having] knowledge of the Mukhaalifeen (opposers), from amongst the groups,
and they say that the youth, when they seek knowledge (then by way of this
knowledge), they will soon come to know the opposing methodologies. So is
(way) sufficient for the youth to know the opposers of the Salafi Manhaj?2

Shaykh `Ubayd: The affair in my view is not taken absolutely (in this way).
Rather, included within the understanding of the deen of Allaah, is to know
the Sunnah, to call others to act upon it, and likewise, warning from
innovations and the Innovators. This is because based upon this unrestricted
statement (i.e. that mentioned in the question) a generation of youth and
other than them will be produced who do not have any criterion with respect
to the manhaj or the manaahij (methodologies). And the Prophet (sallallaahu
alaihi wasallam), ever since Allaah sent him, up until He took him away, used
to establish Tawheed, and call others to it, and would encourage others upon
it, just as he would also establish all the other action-based obligations of the
deen, such as prayer, zakaah, hajj and others from the legislated dealings
(affirmed in the Sharee'ah). Just as he (sallallaahu alaihi wasallam) also used to

1 Taken from the transcript made by Abu Hafsah and posted on Sahab.Net

2 And there are to be found here in the UK and other places, those who are upon this manhaj, and
who preach it to others, and take this as a way to be followed, and they claim that they "do not wish
to busy the youth away from the true and real knowledge", as they say!
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warn from Shirk, and all the sins and innovations and newly invented matters.
And there is a good model (of behaviour) in this, and this is the true manhaj.

And amongst what has been preserved from him (sallallaahu alaihi wasallam)
by way of sound reports is the hadeeth of Abdur-Rahmaan bin Abd Rabb il-
Ka'bah, from Abdullaah bin Amar (radiallahu anhumaa), that the Messenger of
Allaah (sallallaahu alaihi wasallam) said, "There was never any Prophet before
me except that it was a duty upon him to direct his Ummah to all the good
that he knew andto warn them from all the evil that he knew". And also in the
hadeeth of splitting, which is authentic and is fit to be used for evidence in the
view of Ahl us-Sunnah. He (sallallaahu alaihi wasallam) said, "This Ummah will
split into seventy-three sects, all of them are in the Fire except for one." They
said, "Which one O Messenger of Allaah", and he replied, "The Jamaa'ah",
and Ibn Mas'ood explained this, "The Jamaa'ah is whatever agrees with the
truth, even if you are alone". And in another weak narration, but some of the
people of knowledge have authenticated it by way of other supporting
witnesses, is when they said, "Which one O Messenger of Allaah", and he
replied, "Whoever is upon what I and my companions are upon". And his
warning from the Dajjaal is also authentically related from him (sallallaahu
alaihi wasallam), [his warning being] to such an extent that one of them would
say, "We used to certainly think that he was amongst the date-palm trees
(meaning in Madinah)". And he also warned from the Khawaarij and ordered
that they be fought and killed. And he also promised a reward for this, and he
does not make a promise except that it originates from Allaah, the Blessed and
Exalted. And the Messenger (sallallaahu alaihi wasallam) also warned from the
Qadariyyah, and named them the "Majoos of this Ummah", and he also
warned from the Raafidah, when he said, "A people will arise who have name,
they will be called "Raafidah", so when you meet them, then fight them, for
they are Mushriks".

So he (sallallaahu alaihi wasallam) warned from these sects, yet they had not
arisen during this time. The Prophet (sallallaahu alaihi wasallam) did not see
them, and he warned from sins, and he did not even see those who committed
them, so he (sallallaahu alaihi wasallam) said, "There are two groups of the
inhabitants of the Fire, that I have not yet seen: A people who have whips like
the tails of cows, and women who have clothes but appear naked and will twist
their shoulders delicately and walk with waving motions, their heads will
appear like the humps of wedling she-camels...", to the end of the hadeeth.

So from all of this you will become certain that this statement (mentioned in
the question) is not correct. Rather, the teacher teaches his student the
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Sunnah, he teaches him Tawheed, and all of the action-based obligations of the
deen, and the rulings of the Sharee'ah in worship and in dealings, just as he
also warns from all forms of disobedience, and the greatest of them is Shirk,
and likewise he warns from innovations and newly-invented matters. However,
sometimes the Scholar might expect something from his student, when he is
just a beginner. He might desire to make him memorise some of the texts, and
make him establish certain affairs. So he should not say this (statement) and
nor should he wait (till he has done that). Rather, in accordance with what the
prevailing benefit requires, in accordance with what the affair requires. And the
field today resounds thunderously with innovations, newly-invented matters,
excesses and desire, and the people of deviation enter into every house. So it is
obligatory for those who are sincere advisers to the Ummah that they explain
the truth to the people along with its evidence, and that they should incite and
encourage them upon it, and that they should also explain the innovations, the
newly-invented matters and to warn from them.

This is because the field today is decayed, rotten, spoiled. And [yet] there is to
be found within it, and to Allaah belongs praise, much of the truth, and the
people of the truth do not cease (to exist), and they have awe (held towards
them), and they have onslaughts (made upon them) and excursions, and they
also have their authority and strength. However alongside all of this, the field is
resounding with the rotten statements and actions.

So if the people were left like this, which is what is apparent from this
statement (i.e. mentioned in the question), then the matter will become
confusing upon them, and so the Sunnah will end by the side of Bid'ah and
there will be no criterion. So with this, it becomes clear that this absolution (in
this statement) is falsehood.

And I say in relation to this, that from the way of Ahl ul-Bid'ah and from their
methodology is to make generalisations in statements. So beware of the likes of
this statement. And you must adhere to the way of the Salaf us-Saalih, those
who took the Prophet (sallallaahu alaihi wasallam) and his companions after
him as a guide, model to be followed. And I will mention here what is reported
by Abu `Umar Ibn `Abdil-Barr in his Tamheed with his chain of narration to
Asbagh bin al-Faraj, from Maalik (rahimahullaah) who said, "Wahb bin
Kaisaan used to sit with us ­ or he said he used sit with us or sit by us ­ and
would not stand until he would say, "Know that the latter part of this affair,
will not be rectified except what rectified its first part". Asbagh said to Maalik,
"What does he intend?" He said, "He means the beginning of the deen, or at-
taqwaa (piety)"."
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Question 3: Some of the students of knowledge pose as leaders, and also put
themselves forward in some of the occurrences that happen, and in the affairs
of knowing men (i.e. what they are upon), and they oppose the Major Scholars,
those who have skill in knowing these affairs, using the argument that "We are
not obliged to follow anyone". So what is your advice regarding this matter?

Shaykh `Ubayd: It is vital to mention certain matters so that the answer to this
statement, or to this behaviour which the question alludes to, is very clear.

The First: Reminding with the saying of the Lofty and Majestic, "When there
comes to them some matter touching (public) safety or fear, they make it
known (among the people), if only they had referred it to the Messenger or to
those charged with authority among them, the proper investigators would
have understood it from them (directly). Had it not been for the Grace and
Mercy of Allâh upon you, you would have followed Shaitân (Satan), save a
few of you." (An-Nisa 4:83).

So this verse teaches and nurtures the Muslims upon a Sharee'ah principle that
is obligatory for them to proceed upon during occurrences, problems and
difficult situations. And this principle is to referr the difficulties and the great
affairs (that arise and affect the Muslims), those that would even make the
gentle, patient person to become bewildered, to refer them to those who are
worthy of speaking about them, and in treating these matters. And they are two
types of people:

a) The Messenger (sallallaahu alaihi wasallam), and what is desired now (in
our times) is to return to his Sunnah
b) Those in authority. And the one in authority, with those who are around
him, such as those from the Shooraa from the Scholars, and those who
are well informed, and also those who well-informed ones are in charge
over the affairs of the Muslims with respect to the affairs of legislation
and the arrangement of affairs, then they are the ones who can treat
these matters that arise.

And it is not for the common people. This will be increased in clarity by what
has been reported by Muslim in his Saheeh, "That it was rumoured and spread
that the Messenger of Allaah (sallallaahu alaihi wasallam) divorced his wives.
`Umar said, "So I came to the Messenger (sallallaahu alaihi wasallam) and said,
"O Messenger of Allaah, have you divorced your wives?" He said, "No". `Umar
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(radiallaahu anhu) (later) said, when the verse was revealed (4:83), "I am of the
proper investigators"."

The Second: His saying, "We are not obliged to follow anyone", or as he said.
We say that you are not obliged to follow so and so, yes. However, this saying
of yours is general (mujmal), and thus, it may contain that which is error and
that which is correct. It comprises both truth and falsehood. And it was more
fitting for you to explain and be clear. This is because consideration is not
given merely to the saying of fulaan or `allaan (i.e. so and so person), but
consideration is given to the evidence. So when the people contend in an affair
amongst the affairs, then it is obligatory to refer whatever they contended in, to
Allaah and to His Messenger (sallallaahu alaihi wasallam), just as He the Most
High, said, "O you who believe! Obey Allâh and obey the Messenger
(Muhammad), and those of you (Muslims) who are in authority. (And) if you
differ in anything amongst yourselves, refer it to Allâh and His Messenger, if
you believe in Allâh and in the Last Day." (An-Nisa 4:59).

The people of knowledge said, "Returning to Allaah, meanings referring to His
Book and returning to His Messenger, is referring to him during his life, and
referring to his Sunnah after his death (sallallaahu alaihi wasallam).

So this saying of yours is the extreme of corruption and falsehood, and no one
understands anything from it except that you want to attach the people with
yourself, and with whoever is like you, from amongst those who put themselves
forward in knowledge or present themselves (to others) in the field of da'wah.
And it was obligatory upon you to attach the people to the Imaams of
Guidance and the Scholars known for a sound belief and a straight and safe
manhaj, and those known with deep-rooted knowledge, and giving of advice to
the Ummah. This is because they are the inheritors of the Prophets, so when
they make their statement concerning an affair amongst the affairs that has
arisen, or in warning against a man amongst the men, and explained the
corruption of his manhaj, and his evil approach with evidence, then it is
obligatory to accept what they say, because it is the truth, so long as it is based
upon evidence, and upon clear proof and evidence.

So by this, it becomes clear that this statement is corrupt and false.

End of Part 2.
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From SP