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Fahm'us Salaf

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A REFUTATION AGAINST THE VIEWS OF THE HADDADIYYAH SECT
« on: December 24, 2017, 06:10:34 PM »


A Refutation Against the Views of the Haddadiyyah Sect

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
الحمد لله والصلاة والسلام على رسول الله وآله وصحبه وأتباعه وبعد

Under this heading–Inshallah- we will give information concerning the newly innovated sect of our era. Namely “the Haddadiyyah” which began in the Arab world and spread to different parts of the world. Then we will publish both our refutation against some of their views and the debates that took place between them and us in the past.

The information we will provide here are collected from various books, cassettes and articles published regarding the Haddadiyyah sect. The Haddadiyyah sect is named after its founder Mahmud Haddad. It seems the followers of the Haddadiyyah sect reckon Mahmud Haddad as a great scholar. Some of the so-called Talib’ul Ilm such as Abdullah Suwan al-Ghamidi and Abd’ul Hamid al-Juhani also have relations with the Haddadiyyah sect.

However, we believe that, no person with any level of Ilm would not take place in such organization. Even if it happened in anyway in the past, once this person gains more Ilm and deepens in it, he would leave it immediately. It is because this sect and its likes set themselves up totally for the Awam (laypeople) natured people who do not conceive the issues of Usoul (methodology) and its elaborateness who are narrow minded, -we will list some of their views later in this article Inshallah-.

For example the views the Haddadiyyah sect defends, such as every Bid’ah doer (innovator) will be labeled as Mubtadi (Bid’ah doer) without considering any condition and obstacle and will be treated with Hajr (abandoned). Likewise those who commit Mukaffar Bid’ah (Bid’ah that cause the doer to be Kafir) such as those who state that Qur’an is Makhluq (created) or those who reject Allah Ta’ala being upon His Arsh (Throne), will be declared Muayyan (specific) Takfir... These corrupted views are attractive for the Awam and those who are new in studying Ilm. Since other, issues like the Mutlaq (absolute) Takfir and Tadlil (deviation) do not necessitate Mutlaq Takfir in Khafi (obscure) matters are confusing for the ignorant ones. It is the same for the matter of the ruling of abandoning the Salaat (daily prayers) and in general the fact that there is Ikhtilaaf (disagreement) even though there are Ahadith (pl. Hadith) concerning the matters is incomprehensible for the laypeople.

For this reason, many among these ignorant ones among these deviated sects claim that there is Ijmaa (consensus) regarding matters of Ikhtilaaf -especially the matter of abandoning Salaat- and that it is the only view that is agreed upon. Whereas, claiming Ijmaa upon such matters and that every individual who commits Bidah or Dalalah (deviation) will be declared Takfir upon is unacceptable for those who know the Manhaj (methodology) of the Salaf.

The Haddadiyyah sect and its likes set up a Madhhab which is very suitable for the ignorant ones and their views spread very fast especially in non-Arab countries such as Turkey, Azerbaijan among the illiterate ones in terms of Islamic sciences and many other countries in which the Jahl (ignorance regarding the Islamic sciences) are widespread. For this reason, it becomes a duty for us to expose the Haddadiyyah sect and its views.

Before mentioning the views the Haddadiyyah sect became distinguished with, we would like to point out the fact that the Haddadiyyah sect claim to be followers of the Salaf. However, they innovate views that have nothing to do with the Manhaj of the Salaf, and then they claim that this is the Manhaj of the Ahl’us Sunnah while attributing these innovated views to the Salaf. We –Alhamdulillah- disproved some of the views of the Haddadiyyah sect and we will –Inshallah- take in hand some of their other views. If our articles regarding this sect are followed, the Baatil of these views will be understood better.
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

Fahm'us Salaf

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Re: A REFUTATION AGAINST THE VIEWS OF THE HADDADIYYAH SECT
« Reply #1 on: May 03, 2018, 06:20:59 AM »
Fundamental I’tiqâdî Views of the Haddadiyyah Sect

1- As we pointed out above, the most apparent distinguishing signs of this Firqa (sect) is generalizing the statements of the Salaf such as “the doer of such act is a Mubtadi’ (innovator)” and “whoever says so is Kâfir” and implementing it upon Muayyan (specific) individuals. With this, they declare Mutlaq Takfîr upon every single individual who commits any type of Bid’ah furthermore; they claimed them to be deviants. For this reason, they abandoned “Tarahhumu (asking mercy from Allâh for a deceased person)” for the scholars who fell into Bid’ah and held Bid’ah views, they speak ill of them and treated them with treatment that befits a Kâmil (in full) Bid’ah doer. As a result of this view;

They declare Takfîr upon Abű Hanîfah and his Ashâb or accuse them of being Mubtadi’ (Bid’ah doer) due to their views concerning Imân. They speak ill of Abű Hanîfah so much so that they call him as “Abű Jifa” etc. ilh...

They revile scholars who submitted to the Asharî Aqîdah among them are the likes of the Mutâkhir (latter-day) scholars such as Nawawî, Ibnu Hajar al-Asqalânî even the Muhaddîthîn (Hadîth scholars) such as Bayhaqî, they forbade reading their books, and virtually do not even consider them as scholars.

2- They claim existing Ijmâ’ (consensus) for matters in which no Ijmâ’ exist. They especially speak regarding the matter of “Abandoning Salât (daily obligatory prayers)” and claim that it is of the matters in which there is Ijmâ’ regarding. They consider those who do not consider abandoning Salât as Kufr of being Murji’ah.

3- These people accuse those who do not agree with them in these matters as being Mubtadi’. According to them, whoever does not account Abű Hanîfah as a Mubtadi’, he himself is Mubtadi’; whoever does not accept their claim regarding Ibnu Hajar al-Asqalânî as being a deviant Mubtadi’ or even being a Kâfir then he himself is a Mubtadi’; whoever opposes them in regards to their Usűl and other issues they believe in, he himself is a Mubtadi’ who deserves to be abandoned!

Because of this, they speak ill of the scholars who do not share the same thoughts with them and unlike them, scholars who follow the middle path against the Ahl’ul Bid’ah such as Shaykh’ul Islâm Ibnu Taymiyyah (Rahimahullâh) and his Ashâb or Muhammad bin Abd’il Wahhâb (Rahimahullâh) and the Ulamâ’ of Najd region.

The Majority of them speak statements that suit the Haqq (truth) in regards to the matter of Jahl (ignorance) not being an Udhr (excuse) in Asl’ud Dîn (Fundamentals of the Religion Islâm). However, they fill it in with Bâtil (falsehood). Therefore, what they intend is completely Bâtil and has absolutely no truth in it! They will immediately reject any statement from the scholars that are claimed by the Murji’ah to be evidence that the scholars also consider Jahl as an Udhr without even trying to comprehend.

As we stated above, their Madhhab is set upon “Dhâhirî narrow minded mentality” in every aspect. As they take the Kitâb (Book; Qur’ân) and the Sunnah in this manner (“Dhâhirî narrow minded mentality”), they take statements of the Salaf and the Ulamâ’ as well in the same manner upon their “absolute and apparent” meaning, even if statements include possibilities in terms of their indication and meaning without investigating them. By this methodology, they innovate a new Maddhab while aiming for the Salaf “the interpretationists of the Salaf (same methodology of the Qur’âniyyun/Qur’ânists namely the Hadîth rejecters)” under the banner of Salafism.

These are the views of the Haddadiyyah sect in brief. If we were to concisely weigh in the views of the Haddadiyyah sect; we had mentioned the difference between Muayyan Takfîr and Mutlaq Takfîr and alluded to the fact that, Iqâmat’ul Hujjah (establishment of the proof) is necessary before declaring Takfîr upon an individual only in Khafi (obscure) matters and matters other than Tawhîd and its likes which constitutes/is the base of Asl’ud Dîn. Therefore, their declaration of Takfîr upon everyone who falls into Bid’ah in these matters is against the path of the Jumhűr (majority) of the Ahl’us Sunnah.

What we want to discuss is the matter of labeling everyone who falls into Bid’ah as Mubtadi’. No doubt, this matter resembles the matter of declaring Takfîr. It is because considering someone as a Mubtadi’, a Kâfir or a Fâsiq (corrupt); all of these are in the status of Wa’îd (threat) Nusűs (pl. Nass; textual proofs). According to the principle accepted with Ittifâq (agreement) by the Ahl’us Sunnah, the Nusűs of Wa’îd will not be applied to every individual in Mutlaq (absolute) manner. Shaykh'ul Islâm Ibnu Taymiyyah (Rahimahullâh) stated the following concerning this principle,


ما نقل لهم عن السلف والأئمة من إطلاق القول بتكفير من يقول كذا وكذا، فهو أيضًا حق، لكن يجب التفريق بين الأطلاق والتعيين‏.‏ وهذه أول مسألة تنازعت فيها الأمة من مسائل الأصول الكبار وهي مسألة ‏[‏الوعيد‏]‏، فإن نصوص القرآن في الوعيد مطلقة، كقوله‏:‏ ‏{إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا‏}‏ الآية ‏[‏النساء‏:‏10‏]‏، وكذلك سائر ما ورد‏:‏ من فعل كذا فله كذا، فإن هذه مطلقة عامة‏‏
وهي بمنزلة قول من قال من السلف‏:‏ من قال كذا، فهو كذا‏.‏ ثم الشخص المعين يلتغي حكم الوعيد فيه بتوبة، أو حسنات ماحية، أو مصائب مكفرة، أو شفاعة مقبولة‏‏
والتكفير هو من الوعيد، فإنه وإن كان القول تكذيبًا لما قاله الرسول صلى الله عليه وسلم، لكن قد يكون الرجل حديث عهد بإسلام، أو نشأ ببادية بعيدة، ومثل هذا لا يكفر بجحد ما يجحده حتى تقوم عليه الحجة‏.‏ وقد يكون الرجل لم يسمع تلك النصوص، أو سمعها ولم تثبت عنده، أو عارضها عنده معارض آخر أوجب تأويلها، وإن كان مخطئًا‏

“...what has been related from the Salaf (Predecessors) and the A’immah (pl. Imâm) regarding those who make Takfir with Itlâq (generalization) on the one who says this and that, accordingly is also Haqq (truth). However, it is compulsory to Tafrîq (differentiate) between the Itlâq (general) and the Ta’yîn (the one that has specifically been named). This is the first issue disputed by the Ummah (nation of Islâm) from the large issues of the pillars. It is the issue of the (Wa’îd) threat (of punishment from Allah). For indeed the Nusűs in the Qur’ân with regard to the Wa’îd (threat of punishment from Allah) are Mutlaq (absolute), like the words of His Ta’âla,

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا
“Those who eat (take) the wealth of the orphans in oppression…” (an-Nisâ’ 4/10)

Likewise, it is the same for what has been related (with the following manner) in other Âyât (pl. Âyah; Qur’ânic verses), “whoever commits such, then for him is such...” It is because this (statement) is Mutlaq and Amm (general).

This is in position with the (generalized) statement stated by the Salaf, “Whoever said such, then he is such…” Thus the Hukm (ruling) of Wa’îd would be lifted from the Muayyan individual with his Tawbah (repentance) or his (bad deed and previous sin) Hasanât (good deeds) or expiating calamity and acceptable Shafa’âh (intercession).

Takfîr, it is among the Wa’îd. So truly, when the statement (of Kufr) is a denial of what Rasűlullah (Sallallâhu Alayhi wa Sallam) said; but the man may be new to Islâm or he grew up in the far away desert (distant wilderness). Like this, Takfîr will not be declared upon him by having denied what he denies, until the Hujjah is established upon him. It could be that the man did not hear those Nusűs, or he heard them but they were not constant in his presence or he opposed them with what necessitates opposition in his presence became obligatory to perform Ta’wîl (forced interpretation) even if he is mistaken.” (Ibnu Taymiyyah, Majmű’ul Fatâwâ, 3/230-231)

As seen, the principle of the Ahl’us Sunnah regarding the Wa’îd Nusűs in the statements of Allâh Ta’âla and His Rasűl (Sallallâhu Alayhi wa Sallam) is implementing the Wa’îd Nusűs to a Muayyan person can only be done after the conditions are met and the barriers are lifted. The Wa’îd against the Bi’dah doers is also the same. All expressions of threat against the Bid’ah doers -including condemnation, threat of punishment and Hajr (boycotting)- that appear in the Nusűs and the Athâr (narration) of the Salaf are concerning those whom the Hujjah is established upon.

As a result, it is not correct to treat one with what the Bid’ah doer deserves due to having some Bid’ah views when, he is upon the Manhaj of the Salaf, but in a specific matter aims to submit to the Sunnah and the Manhaj of the Salaf nevertheless could not reach the Sunnah and Athâr of the Salaf or he reached the Sunnah and/or Athâr of the Salaf but he performed Ta’wîl. Shaykh’ul Islâm Ibnu Taymiyyah (Rahimahullâh) gave the following example right before the above-mentioned quotation,


كما أنكر شريح قراءة من قرأ‏:‏ ‏{بَلْ عَجِبْتُ وَيَسْخَرُونَ‏}‏ ‏[‏الصافات‏:‏ 12‏]‏ وقال‏:‏ إن الله لا يعجب، فبلغ ذلك إبراهيم النخعي فقال‏:‏ إنما شريح شاعر يعجبه علمه‏.‏ كان عبد الله أعلم منه وكان يقرأ‏:‏ ‏بَلْ عَجِبْتُ‏

“Just as Shurayh rejected Qirâh (recitation) of the one who recites (the Âyah; بَلْ عَجِبْتَ وَيَسْخَرُونَ ) as,

بَلْ عَجِبْتُ وَيَسْخَرُونَ
“Bal Ajibtu wa Yaskharűn (Truly, I –Allah- marvel, while they ridicule...” (as-Sâffât 37/12)

(Qadhi Shurayh) said:

“Indeed Allah does not marvel!”

When this reached Ibrâhîm an-Nakhaî, he said,

“Surely Shurayh was a poet who admires his knowledge. Abdullah (Ibnu Mas’űd) had more knowledge than he had and Abdullah (Ibnu Mas’űd) was reciting the Âyah in this manner as;
بَلْ عَجِبْتُ “Bal Ajibtu (Truly, I –Allah- marvel...”

Quotation from Ibnu Taymiyyah ends here. (Ibnu Taymiyyah, Majmű’ul Fatâwâ, 3/229-230)

In the Mushaf we have in our hands today the Qirâh of the Âyah is as follows,


بَلْ عَجِبْتَ وَيَسْخَرُونَ
“Bal Ajibta wa Yaskharűn (Truly dost thou -O Muhammad- marvel, while they ridicule)...” (as-Sâffât 37/12)

As seen even though he was among the great Imâms of the Salaf, Shurayh rejected the Ajb (astonishing) Sifat (attribute) of Allâh Ta’âlâ however he had never been accused of being a Bid’ah doer because of it. No one from among the Ahl’us Sunnah would be labeled as Mubtadi’ (Bid’ah doer) and will not be treated with the conduct fitting towards a Mubtadi’ unless they display Bughd (hatred) towards the Salaf and intentionally oppose the path of the Salaf as the Mu’tazilah, Râfidha, Khawârij and some of the Ghulât (extremist) Asharî did. For this reason, it is not correct to apply Nusűs regarding the Bid’ah doers to every person who displays signs of Bid’ah, especially if they were the scholars. If needed we more information regarding this topic may be provided Inshâllah.

Again the claim the Haddadiyyah sect carries regarding the existence of that there is Ijmâ’ concerning abandoning Salât and that whoever opposes it is among the Murji’ah then it is a Bid’ah among the innovations which were revolutionized by the Haddadiyyah sect. Detailed material will be posted soon Inshâllâh.

The deviations of the Haddadiyyah sect and our concise responses for them are as such. Those who speak about the Haddadiyyah sect also mention that there is also another trait, which is peculiar to the members of this sect, namely secrecy. They do not manifest their identity and publish articles over the internet with Kunyah “Abű ...” and pseudonymous especially “Ahlu Hadîth” and “Muhaddîth” etc. Most of those who hide their identities and used such Kunya or pseudonymous in internet land are either members of the Haddadiyyah sect or affected from it. They have an effect upon the Awâm (lay people) who have no level of Ilm. People affected by the Haddadiyyah sect are very active especially on social media and the views of the Haddadiyyah sect such as abandoning the Salât, Takfîr of the Ahl’ul Bid’ah, Takfîr of Abű Hanîfah etc. spread through these ignorant ones as a virus would spread.

We have been refraining people from the Haddadiyyh sect and its likes and their newly innovated views for many years. Both parties; i.e. those who spread such views and those who respond to their call, are oblivious of Tawhîd and know neither the limits of Imân nor the limits of Kufr. And this is why, their views are accepted. The one who knows the limits of Imân and Kufr would never accredit such views that reach Ifrât (excess/exaggeration) and Tafrît (neglect).

After this entry, we’d like to publish some of our debates that took place with people whom we think were affected from the Haddadiyyah sect and those who call others to the views of the Haddadiyyah sect.
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)