Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah

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CORRECTING SOME ERRORS COMMITTED

BY YUSUF ESTES REGARDING HIS
COMMENTS ABOUT SALAFIYYAH

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Verily all praise is for Allh, we praise Him and seek His aid and ask for His forgiveness, and
we
seek refuge with Allh from the evils of ourselves and our evil actions. Whomever Allh guides
there is none who can misguide him, and whomever Allh misguides there is none
who can
guide him, and I bear witness that none has the right to be worshipped except Allh
Alone,
having no partner, and I bear witness that Muhammad is His slave and His Messenger. May
the
Salt and Salaam be upon Prophet Muhammad (SallAllhu
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"O mankind, fear your Lord, who created you from one soul and created from it its
mate
and dispersed from both of them many men and women. And fear Allh through whom
you ask things from each other, and (respect) the wombs. Indeed Allh is ever, over
you,
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"O you who have believed, fear Allh and speak words of appropriate justice. He will
amend for you your deeds and forgive your sins. And whoever obeys Allh and His
Messenger has certainly attained a great attainment."
1
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©SalafiManhaj 2009
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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{al-Ahzb (33): 70-71}

Verily, the most truthful speech is the book of Allaah. The best guidance is the
guidance of
Muhammad (sallAllhu 'alayhi wa Sallam). The worst of affairs are the newly-invented
ones, and
every newly-invented matter is an innovation. Every innovation is a
misguidance and
It seems long gone are the days when the general populous of Muslims knew exactly
everyto
who misguidance is in the Fire. To Proceed:
refer to when seeking consultation in matters of belief, methodology and manners. The
predicament which has been eloquently described in the following hadeethffi is surely upon us:
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Narrated 'Abdullah Ibn 'Amr Ibn al-'As (radi Allahu 'anhu): "I heard Allah's Messenger (sallallaahu
'alayhi
wa sallam) saying: "Allah does not take away the knowledge by taking it away from (the hearts
of) the slaves, but
He takes it away through the death of the scholars till no scholar remains, people will take as
their leaders
ignorant people who when consulted will give their verdict without knowledge. So, they will go
astray and will lead

the people astray."1

In current times, how many Muslims, with pin-point accuracy, does this hadeeth describe? Only
Allah knows the reality of this question, but we can safely say that we do know many incidents
which have bore witness to the prophetic accuracy of this hadeeth. Of these occurrences is
what

transpired
• during a lecture presented by our brother, the Muslim apologist, Yusuf Estes 2 during
his
1 Malaysian
Saheeh al-Bukhr vol. 1, Tour of Saheeh
no. 100 and 2008. The whole incident was captured on camera and presented
Muslim.

Yusuf Estes, (b. 1 January 1944 in Ohio, grew up in Texas), is an American convert to Islam and former National
on
2

Muslim Chaplain for the United States Bureau of Prisons and Delegate to the United Nations World Peace
YouTube. 3
Actually,
Conference for Religious Leaders.itYusuf
is Estes
the was
first video
brought up in which
Houston inpops up, Christian
a Protestant with family;
over 7,000 hits, when the
term
members of the Disciples of Christ.
"Salafi" is typed in its search engine, which heightens the DEFCON level to the need of
3 http://www.youtube.com/watch?v=rZVITfO-P94

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clarification for the defence of ad-Da'wah as-Salafiyyah. The incident transpires2 due to a
©SalafiManhaj 2009
question which is directed towards our brother Yusuf:
"There are many Islamic movements nowadays, how do we know which one is Salafi?"
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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It seems from the contents of the question that the person who promoted the question is
either
new to Salafiyyah or is looking into Salafiyyah and perhaps the person is, due to the
multitude of
groups, religiously disorientated. The question is a very important question, which
must be
answered correctly, based upon knowledge, so that the sincere seeker can be presented
with clear
sign posts which lead directly to the destination of truth. However, two parts of the
above
hadeeth materialise consecutively. The first part to materialise is "people will take
as their leaders
ignorant people". Unfortunately, the above question is directed to someone who is not
from the
people of knowledge, but in reality, his expertise lies perhaps in comparative religion. Part
of the
error is due to our inability to compartmentalise between a Muslim personality or a
Muslim
apologist and someone who is firmly grounded in knowledge of Islam. It seems that just
because
some Muslims are competent in the field of comparative religion, many take this for
granted to
mean he must be a "Shaykh" or "aalim" in matters pertaining to the sciences of the Islam.
Thus,
Islamic, scholarly credentials are superimposed over on an individual merely
because he
possesses rhetoric or excels in comparative religion. More often than not, this results in the
lines
becoming blurred and knowledge-based consultation being directed towards
individuals who
simply have no scholarly right.
The second part "who when consulted will give their verdict without knowledge"
reverberates throughout
this YouTube video and culminates in a catalogue of errors. Yusuf Estes sets in
motion his
answer in a mocking manner:
"Well ask them they're real proud of it! Do you really want the answer to this
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one?
©SalafiManhaj 2009
You guys want the answer to this one? It's not our topic... you want the
answer to
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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this. According to al-Azhar University, they ruled on these five and said that these
are all Madhaahab {sic}... these are Madhaahab of learning how to make
wudhu,

how to pray - things like that."5

The subtle assertion becomes apparent for the trained eye. It is the same old accusation, the
one
which claims the Salafis stubbornly refuse to distinguish between real, deviant groups
and the
historical tradition of the Madhaahib (schools of religious thought). Incidentally, this is
quite
ironic, because we actually levy a counter claim saying that many don't understand the
difference
between permissible form of Taqleed (itibaa') and its blame-worthy type. Let us
take the
opportunity here to remind ourselves that it is not obliging upon any of the slaves of Allah to
follow a particular madhhab. We move to reinforce this important point by quoting the words of
a
famous scholar who lived in an age wherein blind-following was considered mandatory. Shaykh
Muhammad Sultan al-Ma'soomi said in his response to the question which originated from the
land of the Rising Sun:
"Does everyone who is honoured with the Religion of Islam have to join one of the four
madhhabs?"
"As for the madhhabs, they are the opinions of the scholars, their understanding as regards
certain problems and their deductions. Allâh the most high did not make it obligatory to
follow these opinions, deductions and understanding, nor did his messenger, since
they
contain that which is correct and that which is incorrect. There is nothing that is
totally
correct except that which is established from Allah's Messenger and very often the Imams
would make a pronouncement in• a_ matter and then the truth would come too their
] ffi ffi
attention , being a variance with that, so they would retract from their sayings!
As for following one of the madhhabs or any other madhhabs, then that is neither
] ] ffi for a Muslim to follow any one of them
obligatory nor recommended and it is not binding
ffi ffib
in particular. Rather he who follows one of them in particular in every matter, then he is a
• mistaken sectarian and a blind-follower. He is one of those who split up their Deen
5 0.27-1.04
and
6
Sooratul-An'aam (6): 159
become sects and Allah, the Most High, has forbidden splits within the Deen:
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©SalafiManhaj 2009
3)M] ^ MffiV 6 ]][ffi L5 - . K* , ^ffi 8.. 9 6] [ R <+ V fi ,-\ 2
Verily, those who divide their religion and break up into sects (all kinds of religious sects),

you (O Muhammad SAW) have no concern in them in the least.6

 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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"And be not of Al-Mushrikûn (polytheists, idolaters the disbelievers in the

Oneness
of Allah). (31) Of those who split up their religion (i.e. who left the true
Islamic
Monotheism), and became sects, [i.e. they invented new things in the religion
(Bid'ah), and followed their vain desires], each sect rejoicing in that which is
with
it. 7 Islam is a single Deen and there are no madhhabs or ways therein which
one is
obligated to follow except for the way of Muhammad, the Messenger of Allah
and

his guidance."8
So in what manner do we handle:
"According to al-Azhar University, they ruled on these five and said that these
are
all Madhaahab {sic}... these are Madhaahab of learning how to make wudhu,
how
to pray - things like that."
Shaykh Saalim at-Taweel was asked about this peculiar statement and he said in reply:
This statement is false. The Madhaahib are not four or five or more than that. Each Major Scholar
had his students, books and madhhab, for instance like the Madhab of the Dhaahirryah or
the
Madhhab of 'Awzaa'i, however the Madhaahib which have become famous are the four, and what is
intended by this are the four famous Madhaahib (i.e. Hanafi, Maliki, Shafi'i and Hanbali). As for
the madhhab Ja'fari, which is mentioned in the question, this is not from the Madhaahib of Ahlus
Sunnah and it is external of Ahlus Sunnah. So the one who attaches this innovated methodology to
the Sunnah, it is either done out of ignorance or for an evil intention.

After informing his audience that groups such for sports and other worldly
affairs are
permissible and that there is no such thing as "Radical Islam", Brother Yusuf goes on to say:
"Now having said that, and I am talking about the words only and not the
people,
there are very good people who call themselves Soofees... they are very
good, but
the word Soofee itself was not something that came from the Prophet
Muhammad.
So you can be a good person without being a Soofee, ok? And you can get to
Allah
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©SalafiManhaj
without 2009following a tareeqa (a school of Sufism). Now, I have heard some of
them
say, "You can't," and now there are going to have to prove their point to me."
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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ultimately makes a person "good"? Is it primarily his kind nature, polite manners and
zuhd
(Abstemiousness)? Or is it his unadulterated belief in Allah and the other articles of
faith,
combined with his tenacity in remaining firm on the path of the people of the
Sunnah? It is
reported from Imaam Maalik from the narration of 'Abdullaah bin Yoosuf at-Taneesee
who
spoke about a man from the city of Nasiyeebeen who came to Imaam Maalik. The
man
informed Imaam Maalik that: "there are some people called as-Soofiyyah in the city who,
when
they finish eating, begin reciting poetry and dancing." Imaam Maalik exclaimed "are
they
insane?!" The man responded: "No." Maalik then asked: "Are they boys?" The man
replied:
"No, they are old and intelligent men." Maalik then said: "We have never heard of this from
any

of the people of Islaam." 9 Ibn ul-Jawzee transmitted in Talbees Iblees that Imaam
ash-Shaafi'ee
stated: "If a person practices Sufism(tasawafa) at the beginning of the day,
he doesn't
come at Zuhur except an idiot" and that "Nobody accompanied the Sufis forty days
and
had his brain return(never)".
Then Estes says:
"And when somebody says, 'we are Salafi' first of all I am going to
guess that he
doesn't know the Arabic Language. I'm going to guess he probably doesn't
know.
Or he said it so much he forgot what it really means. Salaf means someone
•
who
9 is Bakeer Mahmood (ed.), Tarteeb ul-Madaarik wa Taqreeb al-Masaalik (Beirut: Daar Maktabah al-
Dr Ahmad
Hayaat, 1387 AH/1967 CE), vol.2, p.54. Also in Dr Taahir Muhammad ad-Dardeeree (ed.), Manaaqib Maalik, li-
dead and gone (someone chuckles in the crowd). These are your predecessors,
Qadi Eesaa bin Mas'ood az-Zawaawee (Madeenah, KSA: Maktabah Tayyibah, 1411 AH/1990 CE), p.157. Az-
so a
Zarawaylee, Risaalah Dhamm al-Bida' wa Ahlaha, p.236. Also in al-Waghleesee, al-Mi'yaar ul-'Arab, vol.11,
p.34guy istostanding
and refer tell
what was stated by you, 'I'm
ash-Shaatibee dead' (more
as al-Wanshareesee transmittedpeople
from him in in thebook,
the same crowd chuckle)!? And
vol.11, p.39.
they
10 3:11
say: Salaf as-Saalih, Righteous Predecessor. Ok, I'm a dead righteous
Majmoo al-Fataawaa, vol.4, p.149
11

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guy?! It 6
©SalafiManhaj 2009
doesn't work!"10
Ibn Taymiyyah says in his Majmoo' al-Fataawaa:
There is no criticism for the one who proclaims the way (madhhab) of
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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The words of Ibn Taymiyyah seem to be at odds with the claim of brother Yusuf. Ibn
Taymiyyah informs us categorically that not only should one refrain from criticising the one who
refers to himself as a Salafi, but it is also obliging to accept that from him by unanimous
agreement. The phrase which steps up to challenge the logic of Yusuf is the part when
Ibn
Taymiyyah said: "who attaches himself to it and refers to it". So how can someone
attach
himself to the madhhab of the Salaf and what does it mean to attach one's self to the madhhab
of the Salaf? To affiliate oneself to a thing can be achieved (in Arabic) by adding the
Arabic
letter 'Yaa' (known as the Yaa an-Nasab or Yaa an-Nisbah) to the end of the word you
wish to
affiliate yourself, someone or something with. This word could be a continent, country, city or
even a school of thought. A practical example of this can be displayed through the use of the

term 'Hanafi' (Cffi7 # ). This term basically involves the attaching of oneself (perhaps in

matters of
fiqh and mannerisms) to a particular school of thought which is attributed to Abu Hanafi;
it
doesn't mean that you are claiming to be dead, or even more absurd, that you are Abu Hanifa
(who died many centuries ago)!
So what caused Brother Yusuf to err in this instance? The cause is the same cause
which

many have fallen victim to 12, and such is due to a failure to separate correctly
when
distinguishing between the terms 'Salafi' and 'Salaf'. Brother Yusuf mistakenly believes that when
you say "Salafi" you are calling yourself "Salaf", which is a term we use to refer to someone who
preceded us. But as we explained above, the term 'Salafi' has the Yaa an-Nasab suffixed
to it "Indeed, I am for you a blessed 1
3

Salaf."
which modifies its meaning, making it a relational adjective. The relation here is in matters of
This whole catalogue of errors demonstrates, once again, the importance of
drinking from and manners. He also says that we refer to ourselves as 'Salaf as-Saalih', which is
belief, practice
the fountain
an odd of people
accusation of knowledge
devoid and
of any proof or not from
logic. people
Also, who,
usage themselves,
of the should
term 'Salaf' does be
not require
drinking
that the thing you are referring to be dead (contrary to Yusuf Estes' definition), because if it did
from the same
only mean howfountain. Not only
Yusuf intended, howisare
ourwe
brother
meantYusuf outside thethe
to understand dominion of hadeeth
following the when
scholars,
the prophet Muhammad addressed his daughter, Fatimah by saying:

• G- d45- 6K8
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Another individual who falls in to this error is Abdul Kareem Hattin. A refutation of him can be found here:
©SalafiManhaj 2009
12

http://www.salafimanhaj.com/pdf/SalafiManhaj_AbdulKarimHattin

13
Muslim (no. 2482)
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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but he is also someone who lacks knowledge in the basic Usool of the religion and of the
Arabic
language, which makes his gambled guess "first of all I am going to guess
that he doesn't
know the Arabic Language," a product of pure irony. Yusuf continues:
"The one who came up with this idea was actually a very good scholar, but he
was
a loner in that he had his own thing going. He didn't come from a
particular
following of anything, he just come {sic} up with
1 a lot of stuff on his own. He
4
was
an expert in his studies of hadeeth; he was one of the best Muhaddith
(scholar of

hadith) in the last century. He died in September 1999 ."15

The scholar who Yusuf is referring to is the Muhaddith (scholar of Hadeeth) of our time,
Imaam

Muhammad Naasiruddeen al-Albaanee. 16 Here is where things really take a turn for the
worse,
and things are said which amount to Gheebah (slandering). Is he not aware of the famous
saying:

".fi fi - fi ffi,fiff 1 7 "

The flesh of the scholars is poisonous

The first of these baseless accusations is the disturbing claim that Shaykh, Naasir ad-Deen
was
the one who formulated the term Salafi. This is a serious accusation which implies
many
deplorable things. In all honesty, it would have served him well to exhaust every possible
route
of personal error in his own understanding and judgement before making such
sweeping
indictments against one the inheritors of the Prophets. The charge here is simple and
clear; that
Shaykh al-Albaani coined a new, religious term which has no scholarly chain of narration.
So was
14 He actually died 1420AH\2 October 1999CE
the term Salafi invented
nd
by the great Shaykh, al-Albaanee? Imam adh-Dhahabee,
15 3:45
who died
16 http://www.fatwa-online.com/scholarsbiographies/15thcentury/alalbaanee.htm

748AH,
17
said: often used by the Salaf to stress the level and importance of the Ulama.
A famous statement
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"It is authentically related from ad-Daaraqutnee that he said: There is nothing
©SalafiManhaj 2009
more
despised by me than 'ilmul-kalaam (innovated speech and rhetoric). I say: He never
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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Given the fact that Shaykh al-Albaani died in the year 1420AH and that the two quoted
Imams
died centuries before him, we can safely conclude that the term 'Salafi' was used long
before the
birth of Shaykh al-Albaani. Many Scholars used the term "Salafi" long before the birth of
Shaykh
al-Albaani and to attribute it to Shaykh al-Albaani as a brain-child is a grave error which
needs to
be retracted from. What does Yusuf exactly intend by the words, "...but he was a loner in
that
he had his own thing going." We struggle to understand this in any form of positive
context,
and thus we are forced to conclude that this is nothing more than a disparaging remark.
What
made it harder to rub away the dirt off this remark is the coupling of this remark
with the
statement that follows it, "He didn't come from a particular following of anything, he
just
come (sic) up with a lot of stuff on his own." The claim is quite obvious here, and it
reads
that the Shaykh introduced "a lot of stuff" into the religion, stuff which was never
practised
before in the history of Islam, which is tantamount to accusing the Shaykh of inventing
multiple
innovations. So why did he accuse our Shaykh of coming "up with a lot of stuff on his
own"?
Perhaps his tongue indulged in such, because he does not truly comprehend the
difference
between a Mujaddid (one who revives and aspect of Islam) and a Mubtadi' (one
who innovates
something new into Islam). Al-Alqamee said in his explanation of fore-mentioned narration
that
the meaning of tajdeed (revival) is revival of action upon the Book and the Sunnah and
command
in accordance with them - that had been effaced.Mistakenly he considers the
Shaykh to have
innovated various things in Islam when the reality is he resuscitated comatose
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Islamic-rooted
©SalafiManhaj 2009
beliefs and practises which had long been abandoned by Muslims. Can Yusuf Estes
meet the
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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century?" He replied: "In my opinion, Shaykh Muhammad Naasiruddeen al-

Albaanee is
the Mujaddid of this era." Shaykh Muhammad Bin Saalih al-'Uthaimeen 21
said while
2
commenting on Shaykh al-Albaani:
0

"What I know about the Shaykh (al-Albaani), through my few meetings with him, is that
he is very eager to act according to Sunnah and keen to wage war
against Bid'a
(innovation), irrespective whether it is in (matters) of aqeedah or action. As for
my
acquaintance with him through his written works, then I have come to know him
through
such, and I have come to know that he possesses a great deal of knowledge in the
science
of hadeeth. Allah, the Most High, has caused many people to benefit from his
written
works, in terms of knowledge, methodology and in the renaissance of Science of
Hadeeth.
This has yielded great benefit for the Muslims, and all Praise is for Allah. As for his
written
works in the field of verification and checking of Hadeeth, then what an excellent work."

Imaam Muqbil bin Haadee al-Waadi'i 22 (rahimahullah) said regarding Imaam Naasiruddeen:
"What I believe, and I take account of it in front of Allah, is that Shaykh
Muhammad
Naasiruddeen al-Albaanee is from the Mujadideen (the revivers of the Deen), who
the
Messenger of Allah spoke the truth about when he said: "Verily, on the eve of
every century

Allah will send to this Muslim nation (Ummah) someone who revives and renews for it
its affairs."23
We learn here that not only did his illustrious contemporaries confirm him as a
man deeply
rooted in knowledge and someone who was firm upon the Sunnah and an enemy of Bid'a,
but
they also consider him to be that special individual who is sent by Allah to
rejuvenate and
remedy many of the affairs of the Ummah at the eve of every century. This again
consolidates
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our previous2009
©SalafiManhaj point concerning the difference between a Mujaddid and a Mubtadi'. So we
bang the
hammer and usher in the noble jury and ask: on the scales of justice and equity do the
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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need to have a group to call ourself (sic) by to distinguish ourselves

from the
people of Ahul Bid'a... well the Ahul Bid'a means people of innovation, so will
call
ourselves on the same manhaj or methodology of the Salaf as-Saalih - that's
what
he was saying (i.e. Imaam al-Albaanee). We are on the methodology
of the
righteous predecessors; that's what he is trying to say. But the people turned it
into
a group and used that to justify whatever they did. It's not acceptable, that is
not
acceptable and he would of never endorsed it, because his own students have
told

me themselves 24, they didn't endorse it; Muhammad Jibaali, Ibn

'Uthaimeen, you
can go and talk to them in Saudi Arabia yourself, see them or talk to their
students
at least, and ask them and they will say no! No! No! This is not what we meant,
not
like this. Not going in and pointing at people and calling them kaafir and
labelling
all the leaders and things like that - that was never intended."
This is where the reader needs to maintain a keen eye while we unravel the knot in this par
of his
speech, because found in this part of his speech are unfounded accusations and
misconceptions
which need to be brought to the forefront for the simple need of clarification. So
after
enlightening the audience on his physical resemblance to the Shaykh, he tells us that the
Shaykh
did some wonderful things and that we should make du'a for him, but then he says, "But
this is
a mistake". The vagueness of the word "mistake" is removed by his following statement,
"So
it's not that but the mistake was to say that we need to have a group to call
ourself {sic}
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by to distinguish ourselves from the people of Ahul Bid'a..." Straight away we 11 are
©SalafiManhaj 2009
prompted
to ask where exactly lays the error of Shaykh al-Albaani?! Is he saying his mistake
was to
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
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9 Moving on the supposition that a group did rise after the death of al-Albaani
and did
hijack the name Salafi and did abuse the term Salafi like a stolen credit-card
to do
whatever the desired to do, how would this return to be an error of Shaykh al-
Albaani?!
This type of thinking sounds akin to the fallacious concept of original sin which is
found
in the teachings Christianity.
No matter which way you orientate the statement of Yusuf Estes, the question
repeatedly still
comes up: where exactly is Shaykh al-Albaani's error?! Another observation we
would like to
point out here is that Shaykh Muhammad Bin Saalih al-'Uthaimeen was not a student of
Shaykh
al-Albaani. This glaring error necessitates us to inquire, who exactly were these people he
spoke
to?
Another glaring error is the lack of ability to realise that the people of the
Sunnah or the
Salafis are in fact a group or sect, and this is made quite clear in the following hadeeth:
"And this
Ummah will divide into seventy-three sects all of which except one will go to Hell and they
(i.e. the Saved Sect) are
those who are upon what I and My Companions are upon (i.e. those who follow My Way and
the Way of my
ffi#
Companions)." And the Hadeeth: "There shall not cease to remain a single group from
25

my community upon
the Truth, victorious; they are unharmed by those who abandon them and those
who oppose them. They will

remain (in my community and in such a state) until they fight the liar (i.e. the Anti-Christ
(Dajjal)." 26 So both
hadeeths describe the people who cling to the Sunnah with terms such as Taa'ifa
or Firqa.
Muslims need to learn to understand that just because we are a sect or a group,
that doesn't
•
necessitate
25 the conclusion
Reported by at-Tirmidhee - Hasan that the Salafis have split from the Jamaa'a or that we fall under
Reported in Sahih Muslim
any of
26

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the verses which prohibit sectarianism. On the contrary, the 72 sects have split from the
©SalafiManhaj 2009
Salafis,
and thus have split from the Jamaa'a. The Jamaa'ah by definition is in summary what
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
_________________________________________________________________________

sections dedicated to the issues of takfeer? 27 This is the type of error non-Muslim think tanks
fall head first into when chronicling the history of the Salafis 28; they blend together the
takfeeris, jihadis and sometimes the Ikhwaanis under the banner of Salafiyyah. We
suggest
Brother Yusuf takes the time out to visits websites such as
SalafiManhaj.com,
CalltoIslam.com and SalafiPublications for a true reflection of how Salafis conduct their
affairs surrounding the issue of Takfeer.
Advice for the noble reader:
The main endeavour of this critique is to herd the flock of the Allah's Messenger back
to the
path which heads towards his scholarly inheritors. Not only have Muslims become
ignorant
regarding the lofty status of the people of knowledge, but many Muslims have become ignorant
regarding exactly what constitutes a person of knowledge. It seems nowadays one only need an

eloquent tongue, a small amount of Arabic vocabulary and a noble title on his makeshift résum±
to be considered a person of knowledge. It is imperative that we learn the true characteristics of

•
the people of Knowledge so that we can sustain our spiritual nourishment, particularly in these
times when Muslims have become more numerous, groups have become more complex in their
disputes and the callers to the gates of the fire are many. Muhammad Ibn
Seereen
(rahimatuAllahi 'alaihi) said:

# 956 0 2!" 0 fi / 789, 056 ff 23 0/ 1

"This knowledge is a matter of Deen, so be careful who you take your
Deen from."29
Muhammad Ibn Seereen lived in a time when the Sunnah beamed brightly on the faces of the
people like the Sun rays on a cloudless day. So what about these days? Days during which the
dark clouds of shirk, kufr and bida' block out the rays of the Sunnah like clouds on a rainy day.
Ask the people of the Reminder, if you do 3
0 not know.
The people of the Sunnah are a minority which necessitates the fact that their scholars are even
•
less. This reality does not cause the believer to despair, but rather it renews his
27
To declare someone to be a disbeliever.
dynamism to
28 We provide here a link to anexcellent website which dispels the myth and the common practise of coupling the

Salafis
search without
other misguided,
and locate extreme groups:
the truehttp://www.thewahhabimyth.com/
inheritors of the prophet. The remedy for much of our ignorance
Introduction of Sahih Muslim no: 62
can be found in the noble verse:
29

30
Soorah an-Nahl (16):43
234K 67. 2 +.,- AI14U5V
______________________________________________________________________________ 13
©SalafiManhaj 2009
 Correcting Some Errors Committed by Yusuf Estes Regarding his Comments on Salafiyyah
_________________________________________________________________________

However, the problem nowadays lies not just in the neglect of this verse but also upon whom to
accurately apply it. So how should we analyse the people, who breathe the same air as us, in
these
turbulent days of ours? What legacy and advice have the people of knowledge left behind for us
to hold firm to during chaotic storms of fitnah and division? The Imaam of the people
of
Sunnah, of his time, Abu Muhammad Khalf al-Barbahaaree (died 329H) said in his monumental
work Sharhus Sunnah:

• fffi ffi, -.,/0 123 / 4/ff5 6/7 / 15 89 -/ .,fi

4!" 89 #ffi $%.&9 ',ffi3 / 3 4!fi (5 12 . 1)7 31
# 4./ *$+ $fi
,.&9 $fi 017fi ,2!+ 4!"
*$+& ,0, 4% -7/fi (-." 9.3 4!fi 6%ffi3 /fi *,/&9 / 3 3 (7
May Allah have mercy upon you - examine the speech of every one of the people of
your
particular time, and do act hastily nor enter into anything until you enquire and
observe;
did any of the Companions of Allah's Messenger speak about it or any of the scholar?
So if
you find a narration from them, then hold firmly to it, do not go beyond it for anything
or
give preference to anything over it and thus fall into the fire.

Contained in this quote is a formula which inoculates from the deceases of

misguidance and
misplaced dependency, for every single Muslim, no matter his level. We ask Allah Azza
wa Jalla
to connect our hearts to the hearts of the real people of knowledge, and we ask Him Azza
wa
Jalla to aid the Muslims to be real to themselves when understanding the reality of
their levels
and that He humbles them for the good of the people and for the good of
themselves. May
Peace and blessings of Allah be showered upon His Messenger Muhammad,
his noble
Companions, his family and everyone who follows their guidance until the Last Day.

•
31
Sharhus Sunnah (p.61)

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©SalafiManhaj 2009