Are the Salafis 100 years Old – Answering Mohammed Yasir Hanafi’s Slanderous Absurdities – Part 2

Compiled, Translated and Annotated

Abu Hibban & Abu Khuzaimah Ansaari

 

We the Ahlul Hadith have learnt the Quran, Aqadah, Hadith and Fiqh as part of our Islamic responsibility so that we can serve this Deen in a manner that best suites this Ummah. In response to our dedication and efforts the hanafis deobandis of Bury and Dewsbury decided to setup Tablighi organisations against the Salafi Dawah.

The efforts of Ahlul Hadith was spreading by Allahs mercy and in the year of 2000-2001, the elder generation of the deobandis felt the need to arrange emergency meetings to discuss ways of creating counter measures in an attempt to curb the Salafi Dawah. Such meetings or conferences were held in India and the UK to address this situation. It is therefore intriguing to contemplate if Mr Yasir is aware of this history but decided to conceal it just like Mohammad Ilyas sahib concealed the true founder of the 6 principles of the deobandi Manhaj.

It is a historical fact that the people of truth are always less in number but their Dawah is very effective and consequently the deobandi contingency become very fearful of this threat. In a desperate and cheap attempt, the Deobandis decided to approach the masses and make false statements against the Salafis, such as “oh the Salafis will drive you away from the taqleed of the imams and the burzugh… how can we allow our children to abandon the Deen of our forefathers of Deoband.”

It was at this point this these people promoted the term ghair muqalid in reference to Ahlul Hadeeth.  It was light of these crocodile tears that the deobandis had the apparent justification in setting up institutions around the UK.

In light of this one may ponder how the Salafi Dawah is gaining strength if they lack the Madaris as Mr Yasir claims. A further point to note is to ponder how is it that Hanafis are embracing the Salafi Dawah and not the reverse? We can conclude that Mr Yasir is a victim of the inferiority complex, to make statements such as “they hardly have any proper madaris” shows he has no intelligence.

It is a known fact that the Salafis have always propagated their Manhaj with small quantities of people but the large number of deobandi and hanafis from the subcontinent along with their kosher money have led to their institutions. This followed with an influx of migrants from the subcontinent who are mainly hanafi and heobandi who have contributed to the numbers in the UK. This has now become a point of argument by those who lack in concrete proof in defence of the deobandi hanafi sect which is corrupted with Shirk and Bid’ah.

It should be noted here that the vast majority of these migrants are the laymen and do not possess a concrete understanding of the correct Aqidah and it is very cunning of Mr Yasir in using this to promote a false argument highlighting that the Salafis are weak in number. We should also emphasise that if success is judged by numbers then the Sahaba would have been on the brink of failure during the battle of Badr, but it was because of their correct Aqidah and firm Iman that won the battle.

Mr Yasir further states

“it’s funny how they chant one word salaf when they have no link to the pious salaf as salaf means that came before us.”

We have addressed this comment previously and revisiting this would be unnecessary. It is very ironic that Mr Yasir uses the word chant as this is a term his Sufi Manhaj promotes in their circles of zikr, this is because the deobandis are essentially Naqshabandi who are well known for their methods of worship.

It seems Mr Yasir was excluded from these circles of remembrance where they CHANT like individuals intoxicated with harmful substances. In light of this we do not follow the Salaf and if we choose to, then it needs to be substantiated with evidence and this is easy for us. 

Mohammad Yasir Al Hanafi as his name suggests claims to be hanafi, therefore please attempt to highlight the current day deobandi belief & practices from the manhaj of Imam Abu Hanifah. This is a challenge which will be met with certain failure. Meanwhile we the Salafis can bring forward our proofs which emphasises that our Manhaj and Aqidah has not been diluted but rather it is a mirror reflection of the Companions, Tabieens and Taba-Tabieens.

We have previously stated examples such as books of Aqidah i.e creed issues as Mr Yasir phrases it. Furthermore, he has misunderstood the word Salaf in terms of what it denotes, and the meaning that it draws. This is a further example demonstrating the ignorance of Mr Yasir who embarrasses himself by spitting at himself whilst attempting to spit at the sun in the presence of his deobandi devotees.

One may contemplate how an overly enthusiastic deobandi is capable of such diabolical profanities whilst his senior counterparts would seek refuge in such foolish statements. Mr Yasir should realise that the term Salaf cannot be restricted to an era but rather it must align with the principles of the Quran and the Sunnah.

Therefore any individual whose beliefs, madhab and opinions do not conform and agree with the Quran and Sunnah or that they oppose the people of truth will be upon misguidance. A manifestation of this situation can be understood in the case of Ma’bad al-Juhani 70H, the leader of the Qadiriyyah, Ghilan Dimashqi 105H, the head of the Jahmis, Jahm ibn Safwan 128H, Ja’d ibn Dirham 124H and Wasil ibn A’ta 131H, the head of the Mu’tazilah (Refer to Qadiyah Way-Ta’weel).

The aforementioned individuals were from the leaders of the Salaf of Mr Yasir. We urge him to investigate his own Salaf, the likes of Jahm, Wasil to name a few. Mr Yasir is a very confused individual who claims to be an Ashari but in reality he and his sect are Kullabis which is derived from the Jahmi’s. In light of this we cannot consider Mr Yasir a serious student of knowledge from whom knowledge can be taken from (this is for those who belong to his sect).

Allamah Safarini has stated that the Salaf must be upon righteousness and truthfulness so that knowledge can be sought from them. Their character must be of good conduct and individuals who strongly oppose the people of innovation. He further states in regards to the Salafis,

“They are labelled or titled with names that are not linked by the people like the Khawarij, Rawafidh, Qadariyyah, Murjiah, Jabariyyah, Jahmiyyah etc” (Lawamah Al Anwar 1/20)

Mr Yasir further states

“Yes they do follow the misguided Salaf”

Only one needs to read the books of rijal and history to understand the Salaf within the deobandis and hanafis. For instance we can study the example of Abu Mute’a al-Balkhi and his beliefs (Refer to Lisan ul-Mizan Vol. 2, Mizan ul-E’tidaal Vol. 1 and Kitab al-Kunna Vol. 2 of ad-Daulabi).

A further example to look at is the E’tizaal and Irja and their respective origins. Al-ikmaal (1/252-253) of ibn Makaula is yet another example to look at wherein it provides information on the individual who pulled the reigns of the horse of the wife of Jahm Ibn Safwan. Much more can be stated about Mr Yasir’s Salaf and therefore he needs to address the matters of his own house before he chooses to attacks others with foolish remarks.

Mr Yasir further states

“By changing your name, the reality doesn’t turn into gold.” 

Ironically this is the very point Ahlul Hadith have been driving forward. To label oneself as a hanafi does not imply that one is now amongst the hanafi scholars of the classical era who were free of the deviant beliefs as those hanafis of today. The same principle can be applied when choosing to label oneself as an Ashari or Maturidi who also did not share the deviant practices as Mr Yasir, such as seeking aid from the deceased or from the souls of the righteous.

It only takes one to study the statements of their respective hanafi deobandi scholar to realise that he has more right to ilm to label himself a hanafi, and claims that he is a muqallid of Imam Abu Hanifah in trivial matters of the deen. Whilst in matters of Manhaj and Aqidah they choose to acknowledge Imam Abul Hasal al-Ashari and Imam Abu Mansur Maturidi (Muhannad Ala Mufannad Page 22).

Therefore we ask Mr Yasir to present his sufi beliefs from these scholars i.e. their elders from whom they take their knowledge from and emulate. In light of this if Mr Yasir is not fully versed with Muhannad Ala Mufannad then this a clear sign of ignorance in his knowledge and a classical example of someone to have some shame and regret.

However if on the other hand My Yasir is completely unware of this book then we would highlight that this book does not fall short in being the ultimate reference guide for the Sufi deobandi forefathers.

Mr Yasir should be familiar with the calibre and the number of the deobandi elders who satisfied the beliefs and the fundamental principles of this book. Nonetheless, addressing the original point, labelling oneself a hanafi whilst the heobandi doctrines are derived heavily from the Greeks and Hindus and in addition to having the ideas of Jahm Ibn Safwan, Ja’d Ibn Dirham and Wasil Ibn Alta is a matter that needs to be reflected upon.

It is intriguing to see that Mr Yasir has the audacity to present himself in front of an audience to critique Ahlul Hadith whilst the state of his own affairs is a disgrace. If he truly believes that he is surely upon truth then we ask him to highlight the concepts of wahdatul wujood, seeking aid from the deceased, seeking aid from the living in a manner that is beyond the capacity of a person, holding the belief that calamities can be alleviated from the creation of Allah and so forth from the works of Imam Abu Mansur Maturidi and Imam Abul Hasan al-Ashari. This is a challenge that he will fail miserably.

As for the final tirade then it amounts to nothing but an overly excited child with sweets. We eagerly await your response. With regards to the flapping, then we say that once Ahlul Hadith have dealt with Mr Yasir al-Hanafi, he will not be able to crawl back to deoband let alone flapping, that is if he is not disowned by the real academics amongst them.

This is the very deoband which was established in a Hindu city where their respective goddess would be worshipped and venerated. It is also the very deoband which was formed through the donations of Hindus and the British East India Company.

Our advice for Mr Yasir before he chooses to undertake his long journey back to Deoband where the goddess of Durga was worshipped i.e. Devi van, Devi gan or Devi Vandan is to equip yourself with pen and paper so that you can actually acquire the knowledge of your forefathers in Devgand.

Also a JazakAllah Khair to Abu Hashim for his diligence and efforts.

Written by the two weak slaves of Allah

Abu Hibban & Abu Khuzaimah Ansaari

Friday 04^th September 2015.