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Evaluating the Claim of Salafiyyah by Abu Eesa Niamatullah and His Slanders Against the Adherents to the Salafi Methodology: Part 4 Posted by Abu.Iyaad, Editor in Clarifications Topics: Abu Eesa Niamatullah • Yasir Qadhi

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Abu Eesa Niamatullah: Instability. Volatility. Contradiction. Hypocrisy (in Speech and Deed).

Abu Eesa Niamatullah's 1st Article: In an article posted on Facebook on 28th August 2013 ( screenshot), Abu Eesa Niamatullah slandered the thousands upon thousands who ascribe to and follow the Salafi creed and methodology. They will be his disputants on the Day of Judgement in front of Allaah, the Sublime and Exalted. For some reason or other, he saw it fit to use the calamities in Egypt and Syria to speak about those Salafis in the same way the Qur'an speaks about the hypocrites. He spoke of them as a virus that needs to be cleared out from the ranks of the Believers. Abu Eesa Niamatullah's 2nd Article: Then when he saw that he was going to be challenged and called to account for these slanders (after Part 1 was published), he exposed the reality of what he conceals in his heart and soul and destroyed that (fake) outward image of a man who is honest, fair and just. This he achieved by writing a second article on Facebook ( screenshot) only five days later on 2nd September 2013. In this article he exceeded all bounds and stated about the Salafis, that they are from the most deviant of all Muslim groups and he made their deviance to be like the most extreme misguided groups amongst the Sufis and Shi'ah, with the knowledge that the most extreme misguided groups amongst the Sufis and Shi'ah are considered disbelievers. He, then further exposed the sickness in his heart, when he played around with the speech of Allaah, the Sublime and Exalted, using it inappropriately in that he took the sayings of Allaah, (ولو كره الكافرون) and (ولو كره المجرمون) and (ولو كره المشركون) which occur in the Qur'an in relation to Allaah perfecting his light even though the disbelievers may detest it (9:32, 61:8), Allaah making his deen uppermost even though the pagans may detest it (9:33, 61:9), Allaah vindicating the truth by His speech even though the criminals may detest it (10:82), Allaah commanding to invoke Him alone, even if the disbelievers may detest it (40:14) - so he took this speech of Allaah, the Exalted, distorted it and entered those whom he refers to as "pseudo-salafiyoooooon" (intending it to rhyme with those verses), in the place of those whom Allaah refers to as kaafiroon, mushrikoon and mujrimoon. Not only making light of the lofty meaning in those verses that use this statement (ولو كره), it is also criminally oppressive and indicates the "pathological hatred" this man has towards those holding fast to the creed and methodology of the Salaf. Further, he ordered complete blanket boycotting of them as a whole, tore open their hearts, and stated openly that they are insincere in everything that they do, including their teaching of knowledge. So when we wrote Part 3 exposing what is in his heart of the very pathological hatred he accuses the Salafis of and exposed the fact that he has spoken about the Salafis (who are callers to Tawheed, Sunnah and Aathaar), in a way that he has probably never ever spoken, perhaps in his whole life, about the extreme misguided Sufis and Shi'as whom he oppressively likened the Salafis to (in terms of misguidance), and we exposed his love, allegiance, cooperation or defence of the enemies of the Salafi da'wah from the Sufis, Ash'aris, Maturidis, grave and saint worshipppers and others (documented with images), he then wrote a third article on Facebook (screenshot) on 3rd September 2013 exposing himself further as an unstable, hypocritical, lying politician. His actions bear witness to all of this, walhamdulillaah, and he has neither been lied upon, nor wronged, since whatever has been mentioned, is from what he has made known to the world from his heart, tongue and pen. In his three Facebook articles (and his tweets) you can see the sarcasm and mockery he makes alongside his lies and slanders.

Now before we proceed to the main part of this article, please be reminded of what we have discussed so far with respect to the broader picture:

REVIEW: In Part 1 of this series we made note of a network of individuals and organizations whose aim is to undermine any concrete connection that exists or might exist between Muslims in the West (who know in principle that following the way of the Salaf is necessary) and between the major and senior Scholars who represent that way such as Imaam al-Albani, Imaam Ibn Baz, Imaam Ibn Uthaymeen, Shaykh Salih al-Fawzaan, Shaykh Muqbil bin Haadee, Shaykh Abdullah al-Ghudayaan, Shaykh Saalih al-Luhaydaan and many others. Instead, they raise themselves and the speakers of their organizations as "scholars" and they do this to largely young audiences of Muslims who - by the grace of Allaah - have turned to the deen, and are seeking nearness to their Lord and require instruction and teaching. However, these networks of individuals and organizations (with histories that many are unaware of), alongside their commercial interests, have certain agendas and methodologies upon which they conduct their da'wah. From the most apparent of their ways is laxity, friendship and cordiality with the oppposers and enemies of the da'wah of Ahl al-Sunnah (Tawhid and Sunnah) but intense, severe hatred of those who actually hold on to the methodology of al-Albani, Ibn Baz, Ibn al-Uthaymeen, al-Fawzaan and the other scholars mentioned. Also from their ways is to throw the blame of just about every ill and evil at the feet at those who call to the Salafi way in belief, speech, action and methodology, often speaking of them in ways that they have never spoken about the extreme Sufis and Shi'ites. Also from their ways is to restrict the topics of their speeches, seminars and conferences to those matters which accommodate the largest group possible, so we see them concentrate on issues of fiqh (jurisprudence), spirituality, akhlaaq (manners), mu'aamalaat (dealings) and where matters of aqidah (creed) are discussed, they are discussed as academic matters, like one would study maths or engineering, without an emphasis upon walaa and baraa around these issues, because that comes in the way of the broader agenda. As for teaching matters of methodology (manhaj) which are the affairs that most distinguish the way of Imaam al-Albani, Imaam Ibn Baz, Imaam Ibn Uthaymin, Shaykh al-Fawzan, Shaykh al-Luhaydaan, Shaykh Rabee', Shaykh Ahmad al-Najmee and the rest of the Salafi scholars, then this non-existent in their da'wah, in fact, it would invalidate their da'wah from its roots. For this reason, they nurture the unsuspecting youth upon the idea that the "Salafis" are far, far away from the way of those Scholars, when the reality is actually the other way around and they rely upon mistakes in manners, behaviour and conduct of individuals who ascribe to the Salafi way (and these are found with every faction) to construct a barrier by which they hinder others from being rightly-guided and firmly-planted in their deen by grasping the reality of what those Scholars called to and the usool (foundations) they were upon. Some of them, like Yasir Qadhi, are smart enough not to make ascription to Salafiyyah, because as we mentioned in Part 2, this opens up a person for evaluation. But others, like the one we are discussing, Abu Eesa Niamatullah, are dumb enough to ascribe to Salafiyyah, which means following the way of the Companions and the Salaf in general in creed, methodology and da'wah, which means you are subject to evaluation by that criterion. Just like we say about the Sufis, they claim to love the Messenger (sallallahu alayhi wasallam), in that case your beliefs, statements and actions are subject to evaluation to see if they agree with the Sunnah. But we see them with beliefs of ittihaad and hulool, they worship with innovated actions of worship and many of them fall into Shirk with Allaah, invoking the dead in times of calamity for relief and the likes. So likewise with Salafiyyah. These people (like Abu Eesa Niamatullah) who make a claim to being Salafi, their sayings and actions falsify their claim and they expose themselves as the greatest of liars in what they say and do.

Now, let's point out the hypocrisy and contradiction between his first two articles and the latest (third) article he wrote on 3rd September 2013. In his second article, after making further slanders and calumnies against Salafis, he wrote at the very end, "My advice: ignore them, as I shall be in this final public comment of mine on the matter." However, when he saw that his hypocrisy, criminal oppression and "pathological hatred" against the Salafis had been exposed and his love, affection, cooperation and lenience with the Jahmiyyah and saint worshippers had been revealed in pictures (in this article), he was forced to abandon his own advice and then write a third article only a day later!

Abu Eesa Niamatullah: Contradiction. Hypocrisy.

After his criminal, oppressive, unjust, hate-filled slanders against the Salafis in his first (screenshot) and second (screenshot) articles, which include his treatment of them like the treatment of the Hypocrites in the Qur'an and his making light of the sayings of Allaah the Exalted, (ولو كره الكافرون) and (ولو كره المجرمون) and (ولو كره المشركون) and using these words and in relation to his love of Maturidi Deobandis in order to spite those Salafis and also his saying, "they are from the most deviant of all the Muslim groups" and "they are from the most dangerous of Muslims" and "they are by far the most ignorant Muslim group you will ever come across. Think of what you've heard from back in the peind from some village Muslims and their level of Deeni 'ilm. These "Salafiyyoon" are ten times more ignorant" and "they are the most blindly-following cult-like of all the Muslims" and "Don't waste a single second with their teachings and educational efforts" - so after this (and much more), when he was admonished and put in place a little by Part 3 and exposed for the hypocritical criminal that he is, he then wrote his third article (screenshot), upon which are the following observations:

ONE: After all of his vile slanders and insults against thousands upon thousands of Salafis, he wrote an article of what amounts to mushy-peas the aim of which is conceal his criminal deeds in the first two articles and do a public-relations management exercise in relation to his audience. Rather than hasten to tawbah and to apologise to those thousands upon thousands whom he has slandered, reviled and treated as if they are the Hypocrites spoken of in the Qur'an, he spoke with generalized words that will resound with just about every type of Muslim possible. With the Sufi. With the Ash'ari. With the Mu'tazili. With the Ikhwani. With the Tablighi, Deobandi. Even with the Rafidi Shi'iyy and likewise with the Jew and Christian.

TWO: His true and real intent is to backtrack - in a slimey, conniving way that is not readily apparent - from what he was exposed for in his first two Facebook articles, which is his treatment of Salafis pretty much like the Hypocrites mentioned in the Qur'an and warning from them with an absolute warning and tearing open their hearts and judging them with insincerity in everything that they do. However, he does this in a way so as to marginilize his prior speech about Salafis, so look at the way he puts it now, in the third Facebook article:

And let me clarify something about myself as well for those asking: I don't care whether you're Salafi, Sufi, Shi'ah, Ikhwani, Jew, Christian, friend, family or enemy. If what you say is in the interests of the Muslims then I am with you and I will support what you have just said, without having to support the person who said it. And if I feel that what you say is against the Muslims - and I have the ability and courage - then I will do what I can to counter that in whichever way possible.

I don't care who you are. You can be Yasir Qadhi or Hamza Yusuf, Rabbi Jonathan Sacks or Richard Dawkins, Rabee' al-Madkhali or Abu Qatadah, Salman al-'Awdah or Habib 'Ali Jifri, Tariq Jameel or Tariq Ramadan, or even AE or his own blood brother. That's my guarantee. And I would expect the same from them towards myself as well should I stray, as should indeed *all* Muslims.

THREE: From the above statements you can see the manhaj of Hassan al-Banna, plain and clear, and that is already apparent from the evidences we brought in Part 3, and the fact that he is a signatory to the Sufi Ash'ari pledge that was initiated by Abdullah bin Bayyah, a Sufi Ash'ari (and caller to the "tabarruk", "tawassul" of the Sufis that entails invoking others besides Allaah and revolving around graves, tombs and saints). Except that when he now includes "Salafis" in his comments above, in his third Facebook article, it just stinks of hypocrisy and lies, because it clashes with the venomous, hate-filled rhetoric he poured upon the Salafis only a couple of days earlier, and if anything, it shows he is an unstable individual, who flips out one day, then takes another day to repose and calm himself and then on the third day speaks with the opposite of what he wrote two days earlier.

Realities about the Prophetic Minhaj and the Salafi Da'wah and Why People Like Abu Eesa Niamatullah Are Haters

The Salafi da'wah is founded upon three core elements. 1) To establish the Tawhid of Allaah (in belief, speech and deed). 2) To establish the Sunnah of the Messenger (in belief, speech and deed). 3) To warn from and eliminate Bid'ah (in belief, speech and deed). It is through this that the true, desired unity and strength is achieved. Everything else is a mirage. Now, here is a great and mighty truth that if you grasp and grasp well, it will bring you an untold amount of good, and will lift the fog of confusion from you, by Allaah's permission. Shaykh al-Islam Muhammad bin Abd al-Wahhab mentions an amazing point in his (ستة مواضع من السيرة), "Six Incidents (of Benefit) from the Seerah" where he says that had the Messenger of Allaah (sallallaahu alayhi sallam) sufficed with only calling to worship of Allaah alone and warning from Shirk (in a general sense only), the Mushriks of Makkah would not have had a problem and they would have responded to his call. However, it is only because he warned from the deities they worshipped and spoke about their deities that they set up enmity for him, declared him a magician, soothsayer, poet, mad, possessed and sought to discredit and destroy him. This is an amazing affair explained by the Shaykh, so please return to that book and its explanations for benefit. Further, the Messenger (sallallaahu alayhi wasallam) - from the knowledge that Allaah had revealed to him of what would transpire in his Ummah of controversies and splitting through the medium of innovations and the appearance of callers to falsehood - he laid out a fundamental aspect of the religion for them which is the obligation to beware of and warn against innovation and its people so as to avoid what happened to the nations of the past, from the Jews and Christians of tabdeel (alteration) of their deen. This is a fundamental and crucial element of the religion and a foundation amongst the most important foundations of the da'wah of Ahl al-Sunnah, Ahl al-Athar, the Salafis. This is why you will see it mentioned right at the very beginning of all those great and mighty books on the usool of aqidah and manhaj authored by the Salaf which document and preserve the furqaan (criterion) between truth and falsehood. When you grasp the reality of this matter, then you will understand how and why these people (like Abu Eesa Niamatullah) have the greatest of enmity towards the Salafis and their da'wah. Had the Salafis just called to worshipping Allaah alone and making ittibaa' of the Messenger and warned against bid'ah in just a general sense (refuting the bid'ah but not naming the callers) then no one would have had any isue with them. But it is because they couple that with warnings against Shirk and its people (like the Sufis Abu Eesa Niamatullaah cooperates with and signs pledges with), and warnings against those deviated in Allaah's attributes (like the Maturidi, Ash'aris he cooperates with expresses his love for and signs pledges with) and warnings against innovated creeds and methodologies (like Ikhwan and all its splinter groups) and more importantly warnings against those who do not take the correct legislated stances towards those who are responsible for these schisms and splits - its only because in addition to calling to Tawhid and ittibaa' of the Messenger, their da'wah also incorporates warnings from whoever opposes the Book and the Sunnah, with specifics and details. It is because of this, nothing else, that enmity is specified for them. Why? Because this element of their da'wah cuts out and demolishes the personal interests and desires of a large number of people, groups and parties who rely upon the sincere intentions, naivety and general ignorance of the common-folk to draw them into their web of misguidance. They have so much to lose - either followers, status or commercial interests or a combination of them. Just like the Mushriks of Makkah had so much to lose by the Prophet (sallallaahu alayhi wasallam) warning from their gods, then likewise the people of bid'ah and dalaalah have so much to lose, when there are found a people who value and venerate the creed and methodology of the Salaf and whose da'wah proceeds upon its foundations, which itself stems from the Prophetic methodology in rectifying the servant and the land, and which puts forth a clear, unambiguous criterion by which truth is known from falsehood, just like the Messenger (sallallaahu alayhi wasallam) said, "I have left you upon clear (guidance) its night is like its day, no one departs from it except a perished one." Abu Eesa Niamatullah and those upon his manhaj do not like this way.

In light of the point which has just preceded - if you have grasped it well - you will now see immediate broad differences between the da'wah of the Salafis and the da'wah of Abu Eesa Niamatullah and his likes who do not fulfil the obligation that Allaah placed upon them of making the truth clear and not concealing it. Their da'wah is a deficient da'wah, like a bird with only one wing. They will have speech about Tawhid and following Sunnah, but it is incomplete without warning from Bid'ah and its people such that the masses have a clear criterion (furqaan). And this leads us to our point. The Salafis have a furqaan. It is the furqaan of the Book and the Sunnah upon the understanding of the Sahaabah and upon the methodology of the Salaf. They impart this to the people because they love for the people what they love for themselves. This comes in the way of the agendas (commercial and otherwise) of the various groups, parties and sects operating in the field of da'wah. As a result, when you look at the broad elements of the da'wah of all of these groups, you will find them devoid of this crucial element that we have just mentioned. All of these groups who operate upon this Ikhwani methodology are treacherous to the people and they conceal the truth knowingly and they will be asked about it on the Day of Judgement.

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• Refuting Yasir Qadhi and the Orientalists: Ibn Taymiyyah on 'Salafiyyah' Being the Prophetic Way
• 1st Open Letter to Abu Eesa Niamatullah to Make Tawbah to Allaah and Apologise for His Slanders
• Evaluating the Claim of Salafiyyah by Abu Eesa Niamatullah and His Slanders Against the Adherents to the Salafi Methodology: Part 4
• Evaluating the Claim of Salafiyyah by Abu Eesa Niamatullah and His Slanders Against the Adherents to the Salafi Methodology: Part 3
• Evaluating the Claim of Salafiyyah by Abu Eesa Niamatullah and His Slanders Against the Adherents to the Salafi Methodology: Part 2
• Evaluating the Claim of Salafiyyah by Abu Eesa Niamatullah and His Slanders Against the Adherents to the Salafi Methodology: Part 1 - Introduction
• Yasir Qadhi, Intellectual Stimulation and Salafiyyah: Part 3c - Yasir Qadhi's Fabrication Against the Prophetic Methodology
• Yasir Qadhi, Intellectual Stimulation and Salafiyyah: Part 3b - the Oppression of the Rulers, Open Rejection and Demonstrations
• Yasir Qadhi, Intellectual Stimulation and Salafiyyah: Part 3a - The Egyptian Revolution and the Divine Law
• Yasir Qadhi, Intellectual Stimulation and Salafiyyah: Part 2 - The Meaning of Aql (Reason)
• Yasir Qadhi, Intellectual Stimulation and Salafiyyah: Part 1 - Salafiyyah by Definition Is Authentic Islam