al-Ma’ribi on al-Qaradawi

Note: I’m sure there are some Salafi brothers and sisters who might be surprized by what is contained in the shaikh’s answer. Regardless of your thoughts on Shaikh Yūsuf al-Qaradâwî, however, I want and hope that those of you who read this will pay close attention to what he says, the principles he uses, that lead him to say what he says about al-Qaradâwî.

In his answers to questions of members of Muntadâ al-Kâshif, Shaikh Abul-Hasan al-Ma’ribi mentions,

A questioner asks, “It has been spread that you were asked about ash-Sha’râwî and al-Qaradâwî and you said we do not hereticate them until the proof has been built upon them. Your answer was difficult for me, for how can we not hereticate them [when] they are not from the People of the Sunnah and Congregation?”

I say, O brother, may Allah bless you, the words here about Shaikh Yūsuf al-Qaradâwî are with the consideration that he has many statements with respect to his affiliation to the People of the Sunnah and the Congregation. I say I was asked about Shaikh Yūsuf al-Qaradâwî and said the man is affiliated to the People of the Sunnah and the Congregation, to the doctrine of the Companions and the imams: Ahmad bin Hanbal, Mâlik, ash-Shâfi’î and others. According to that, I do not judge with his expulsion from the People of the Sunnah because of [the] deeds he does [that] are contrary to the Law, until the proof [that] removes the doubt and cuts off the excuse is built upon him. So unless that is, the judgement remains upon what he is upon. I do not acknowledge Shaikh al-Qaradâwî according to his errors and his verdicts [that] contradict to the people of knowledge and contradict the evidence, nor do I acknowledge him according to his dispositions in many of the issues. Likewise, some of the statements he makes, I do not acknowledge him according to this. I count this [to be] from his serious errors and that it is obligated for him to be godly to Allah, mighty and majestic is He, and that he knows that he is a man [that is] followed, that either thousands or millions are guided by his words or they are misguided by them. So let him set the truth free in his words and let him look to what the scholars of the People of the Sunnah and the Congregation are upon, [whether] predecessors or successors. Let him spread it among the people, for surely, he has a standing and a vast reknown among the [Muslim] nation. This standing, if it is not utilized in Allah’s obedience and clarification of the manifest truth, then perhaps it might be, and the refuge is with Allah, a curse upon its companion. I caution that Shaikh al-Qaradâwî or [anyone else] is followed in any mistake, minute or great. The judgement, however, on a specific person, that he is outside of the People of the Sunnah, with the root being that he is in the Sunnah, or that he is outside of Islam while the root is he is in Islam, whoever was like that, then I do not expel him from the realm of the Sunnah and the Congregation, except after fulfillment of the conditions and absence of the obstructions, whether it were al-Qaradâwî or anyone else, whoever they were.

Consequently, if [someone] says when do we expel him? I say Allah, glorified and exalted is He, has not commissioned me to take steps in expelling him. Allah has not commissioned me with that, and Allah, mighty and majestic is He, did not make this from the [things] known necessarily from the religion and that I limit my position on so-and-so to “is he included in the Sunnah or outside [of it]?” Indeed, what is sufficient is that I clarify his error, for there are those who died while upon teachings contrary to the People of the Sunnah and the Congregation, and despite that, we judge for him that he is from the People of the Sunnah, because we do not know that the proof had been built upon him specifically. Likewise, there are those who are alive and we are not able to contact them, and there are those we are not able to contact and we cannot find the opportunity for that or we see that the speaking with them might lead to a greater cause of corruption. Who is the one who said there is surely no escaping that we categorize all of the people, such that we say this is a sunni, this is a heretic, this is a Muslim and this is a disbeliever?! Upon  you, O brother, is that you clarify that this action is a sunnah and this statement is a sunnah and this action is disbelief or heresy, and this statement is from monotheism or from the nullifiers of monotheism. As for so-and-so is outside or included, then Allah, glorified and exalted is He, has not commissioned you to appoint yourself as a judge over the people, then whoever you have not expelled, then there is no escaping that you take steps in the particulars of attainment of it in order for you to expel him from Islam or the Sunnah—words the People of the Sunnah and the Congregation, old and new, are not upon. We do not find our imams, our shaikhs, and the notables of our era upon that, the likes of the eminent Shaikh ‘Abdul-‘Azîz bin Bâz, the one of nobility, Shaikh Ibn Uthaimîn, the traditionist of the era, Shaikh al-Albânî, may Allah have mercy on all, and others from the shaikhs who are known for earnest concern for the creed of the People of the Sunnah and the Congregation, like the scholars of the Permanent Committee, who are the senior scholars of the Muslims in this era. In any case, take it as a rule: “the specific [person] is not excommunicated, nor is he declared sinful, nor is he hereticated, except after the truth is clarified to him.” So unless it is [clarified to him], he remains upon the root that he is affilated to, whether it was Islam, Sunnah, and integrity, so long as he does not perpetrate what nullifies that out of encroachment, opposition, and dissension. And Allah is more knowledgeable.

Source: Dar al-Hadîth in Ma’rib forums.



About Rasheed Gonzales
My name is Rasheed Gonzales. I’m a Muslim convert of Filipino descent. Born and raised in Toronto, Canada, I was guided to Islam through one of my younger brothers and a couple of friends, all of whom had converted to Islam sometime before me (may Allah reward them greatly). I am married with four children (and the praise is Allah’s) and also a volunteer for the Qur'an & Sunnah Society of Canada, based in Toronto.

10 Responses to al-Ma’ribi on al-Qaradawi

  1. abu-subay'ah says:

    salaamu alaykum wa rahmatullah, i wanted to respond to this earlier and just found a wee bit of time. anyways, i definitely can see why he is hereticated for a position like this and also why others would be surprised at his statement. the issue remains as to whether the “proofs” have been established upon al-qaradawi and also whether the person who wants (believes he needs) to make a judgement about him believes that the proof has been established on him or not. I would have a hard time believing that the proofs haven’t been established on him, but at the same time, and after giving some thought to it, I have no idea if the proofs have been established or not. I really don’t care that much and hence I haven’t fully read the arguments against him, listened to many lectures criticizing him, or investigated his arguments or statements for their closeness to the truth or deviance. so after reading abul-hasan’s statement like this and others, for me it is easy to see where he is coming from and why he was attacked.

    also, I have heard that some of his current positions are even more surprising…what have you heard in that regard? I admit that I haven’t kept up with these affairs and honestly haven’t been interested to even sniff what some of the current matters are. This isn’t just with abul-hasan, but for many of the scholars and students who have been involved with what I perceive to be wastes of time and ways for me to be diverted from other matters of benefit.

    nevertheless, it is good that those who don’t speak/understand arabic can see exactly what was said and some of what all the hoopla was all about. as i’m sure, many people (arabic and english speaking) don’t really know what abul-hasan was saying, what al-madkhali criticized him for, what al-halabi is saying, or even read al-abbaad’s material and thoughts on all of these matters. many just take what is spoon fed to them and run off on a tangent based on limited information that they think is knowledge.

  2. Wa ‘alaikum as-salam wa rahmatullah wa barakatuh, bro.

    To answer your question, I was told once that he’s been saying some “weird” things lately, but I don’t know specifics or anything other than that. Like you, I don’t really follow up on these things anymore. All I know is that what the shaikh says here is in line with similar statements from the greats of our time, such as Ibn Baz, al-Albani, and Ibn Uthaimin. Even reading some of Shaikh Muqbil’s statements that aren’t too widespread in English, it’s clear that a great deal of information conveying the reality of things is hidden from the non-Arabic speaking population, and he was a lot more understanding and tolerant of al-Ma’ribi’s positions.

    As I said at the beginning, regardless of what you think about Shaikh Yusuf al-Qaradawi, you can’t really argue with the principles that al-Ma’ribi is basing his conclusions on. They are sound and have their origins with the imams of our religion, past and present.

    As for al-Qaradawi specifically, only someone who’s debated and discussed issues with the man can say if the proof has been clarified to him or not. Many refutations of him we hear of are not establishing proof against him. They’re proving or at the very least, arguing that he’s erred. Shaikh Muqbil’s book against him, for example. Do you really think al-Qaradawi would have even bothered reading a book against him titled “Silencing the Barking Dog”? I don’t think so. Another thing to keep in mind with someone like al-Qaradawi is the fact that the man is a scholar with a lot of knowledge. With the examples of his errors concerning credal related matters (such as his statement about the Israeli elections and the Ash’aris being from Ahl as-Sunnah), there are ways that these statements can be understood that lessen the severity of them. Aside from these, most of the contentions against him are regarding matters of independent deliberation (ijtihad). Many times, he has evidences to back up what he says (other times, he might not). Now whether we believe his use of the evidences is legit or not, he may have a particular interpretation that he holds to be correct, or some misunderstanding of the texts that excuses him from blame; and Allah is more knowledgeable.

    I remember hearing a lecture by Shaikh Hammad al-Uthman on the methodology of arguments and debates a long time ago. During this lecture he mentioned Qatadah bin Di’amah, the famous tabi’i and imam of Qur’anic exegesis; for those who don’t know, Qatadah held the views of the Qadariyah. Despite his heretic views, he was known to be a man of great knowledge, memorizer of hadith, and very intelligent. From what I recall from the lecture, the shaikh mentioned that others would debate with him to try to clarify his errors, but they would lose or fail to convince him that he was wrong. I’m not trying to compare al-Qaradawi to a great imam like Qatadah in terms of status and knowledge, but anyone can see the parrallels I’m trying to make here.

    As for why Shaikh Abul-Hasan al-Ma’ribi was attacked, I highly doubt it was on the basis of this statement and others like it. These statements he has regarding al-Qaradawi, al-Ikhwan al-Muslimin, and other groups and individuals, much like the academic issues they held against him, were mere pretext. Much of what I’ve read on the issue leads me to believe that much of the underlying reasons were personal. Statements from scholars like Abdul-Muhsin al-Abbad explicitly stating such only strengthens my belief in that.

    As an aside, I wanted to add another statement by al-Ma’ribi at the end of the post, but thought I’d wait. I mentioned this statement of al-Ma’ribi’s during a rather heated arguement with some brothers that took place via email. After reading it, one brother said that this demonstrates that al-Ma’ribi has changed. The statement I wished to add addresses this claim and can be found on the shaikh’s official site. Anyone who’s actually read al-Ma’ribi’s writings or listened to his lectures will know right away that this is vintage Abul-Hasan. He stands up for what he believes to be true and doesn’t care who attacks him for it. He stands by his principles, principles derived from the texts and held to be true by Ahl as-Sunnah. Anyone interested in reading this statement in Arabic can find it here; he answers this claim in the first question asked to him.

  3. shen says:

    nothing personal against the shaikh. but isnt it important to know on SOME OCCASIONS whether someone is a muslim or kafir or whterhsome is sunni or not?

    from the above speech it seems the shaikh is saying we are not obligated to know therefore it is totally irrelavant.

    it could be important to know if someone is muslim, it could be relevant to know if someone is sunni

  4. The shaikh is talking about a person who’s origin is Sunnah or Islam, not one who’s origin is heresy or disbelief. He’s basically saying it’s not upon us to declare someone to be immoral (tafsiq), or a heretic (tabdi’), or a disbeliever (takfir). All that is obligatory upon us is to clarify the person’s error, not pass judgement upon the individual himself. That’s the job of the judges and (truly) qualified senior scholars.

  5. maddermonk says:

    Shaykh Mashoor Salmaan has some clear words on Qaradawi:

  6. There isn’t anything in Shaikh Mashhur’s words that really changes or negates anything that Shaikh Abul-Hasan said in his statement. Shaikh Mashhur mentions that Shaikh al-Qaradawi has corrupted roots (usul), but doesn’t mention what they are. Nor does he clarify what he means by roots; does he mean with respect al-Qaradawi’s creed (which is one meaning intended by “usul”) or does he mean with respect to jurisprudence?

    Personally, I have never come across any clear evidence that proves that al-Qaradawi is outside the Sunnah. As such, I believe Abul-Hasan’s assessment is a very fair and just one.

  7. Abdullah says:

    I believe, though I could be wrong, that Shaykh Mashhoor’s statement regarding Shaykh Qaradawi’s Usool, was meant that he has incorrect Usool through which he derives his opinions from…and based on the context I think that he was talking about fiqh…

  8. Amatullah says:

    Brother Rasheed, his origin is not the Sunnah. Clearly shows the deviated path that Marabi has taken.There is no comparison of Marabi with Shaikh Mashhoor. the difference is like night and day.

  9. as-Salam ‘alaikum wa rahmatullah, sister Amatullah. Welcome to my blog.

    If Shaikh al-Qaradawi’s origin is not Sunnah, please tell us what it is. I myself do not know of any evidence that proves that he is Ash’ari or anything else. If you have evidence of such, please share it.

    Regarding Shaikh Abul-Hasan, his opinion of an individual does absolutely nothing to indicate whatever “deviant path” you believe he’s taken. He’s judging according to what he knows, and he says he doesn’t know anything from al-Qaradawi that removes him from the Sunnah. If you believe Abul-Hasan has deviated, then please inform us of which roots he has opposed that expel him from the Sunnah and make him deviant.

    As for comparing him to Shaikh Mashhur, who on earth has done that? No one here has, that’s for sure. But regardless, you clearly don’t know Abul-Hasan’s level of knowledge if you’re making the claim that the difference between the two of them is like night and day.

    Btw, may Allah make this Ramadan a fruitful one for you. Ramadan mubarak, sister.

  10. Anyone interested in reading this statement in Arabic can find it here; he answers this claim in the first question asked to him.

    Here’s the translation of that first question for anyone interested:

    Question: Esteemed shaikh, from what I remember, you used to have stern positions against the group al-Ikhwan al-Muslimin and other groups, and you used to say that the starting points of the enmity are legal [in nature]. The situation has changed, however, after the death of Shaikh Muqbil al-Wadi’i. What is the [underlying cause] of this change?

    Answer: The praise is Allah’s, and may the salutations and peace be upon Allah’s messenger and upon his family, many greetings of peace. As for what follows, then the issues of disparity between us and between al-Ikhwan al-Muslimin before the death of the shaikh, may Allah have mercy on him, and after his death are what they are, since [neither] Shaikh Muqbil’s life or his death were what found the disparity or ended it, because this is a long academic disparity between the Ikhwan and the Salafis in Yemen and abroad. The statement, however, that this positions changed after the death of Shaikh al-Wadi’i is not without its exception. I used to give him sincere advice, converse with him, and argue with him about these issues and I used to express the angle of my view about some of the rejection from him, whether it were a rejection connected to his making a deliberative issue into a credal issue or his making a issue that goes back to the matter of assessing the advantages and disadvantages into [one] in which the opposer is not excused. And sometimes I disapproved some of the expressions from him, such as his statement, “the howling dog” regarding Yusuf al-Qaradawi. This is together with my benefiting from him in other aspects. Whoever did not know of my discussions with the shaikh regarding some of the issues, then surely he speaks with nothing more than his knowledge only.

    The rest of the questions and answers are worth the read too, for whoever hasn’t checked them out. It really gives an insight to his intricate understanding of situations and his fairness in judging others, whether individuals or groups, and coming to conclusions based on what he knows, not merely what he speculates or is informed of.

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