A Discussion between Sheikh Al-Abaani and Naasir al-Umar on the Manhaj of Salman al-Awdah

( Naasir al-Umar: If you permit me, o sheikh! I would like to call attention to two points, the issue that they say sheikh Salman is a Sururi or Ikhwaani; I know that he is not an Ikhwaani; I can almost swear on that.

Sheikh al-Abaani: [ Do you me] he is not a Sururi nor an Ikhwaani?

Naasir al-Umar: Yes, I can swear on that.

Sheikh al-Albaani: But there is middle way to the matter.

Naasir al-Umar: Yes.

Sheikh al-Albaani: This is what I hope we shall benefit from you either positively as I hope or positively if he is.
We are sorry [ to say],he may not be an Ikhwaani. However, his manhaj may be Ikhwaani. Firstly, do you differentiate – in agreement with me- between the two matters?

Naasir al-Umar: Of course, it is possible; this may apply to a person.

Sheikh al-Albaani: Permit me, do you agree with in separating between the two issues?

Naasir al-Umar: Yes, I do.

Sheikh al-Albaani: May Allah bless you. If you swear that he is not an Ikhwaani- And you have not been charged to swear- there is no need for that. However, the important matter is not for him not to be an Ikhwaani. Rather, the important matter is for his manhaj not to be Ikhwaani.
Here is the question. Don’t you feel that his manhaj is Ikhwaani?

Naasir al-Umar: By Allah! Not at all, o sheikh.

Sheikh Al-Abaani: This spoils [things] for us.

Naasir al-Umar: There may be issues from which it may be understood that he agrees [ with them] such as the statement that sheikh read. The matter is a matter of manhaj and not nomenclatures. Names may be changed and the methodologies remain.

Sheikh Al-Abaani: For this [ reason]- may Allah bless you- do not be too enthusiastic with your statement “I can swear that he is not an Ikhwaani” as nothing can be benefited from this.

Naasir al-Umar: even methodology wise.

Sheikh al-Abaani: What is important is for his manhaj not be the manhaj of al-Ikhwaan al-Muslimoon.
Let me give you now an example so as to clarify my question ; and consequently you explain to me the reality that you feel in our brother Salman.

I will give you an example of one of our Salafi brothers whom I can categorically say he is not an Ikhwaani. However, his manhaj is Ikhwaani. He is a Salafi. I believe you know him well. And he is Abdur-Rahman Abdul-Khaaliq. Do you know him?

Naasir al-Umar: I know him.

Sheikh al-Abaani : Good, he was my student in the Islamic University. He used to be Ikhwaani. Later, he became Salafi- so to say- in the university. He was among the best youths who were aware of the lessons and the syllabi etc.
I can say- as you have said about Salman- that he ( Abdur-Rahman Abdulkhaaliq) was not an Ikhwaani. However, his manhaj was the manhaj of al-Ikhwaan al-Muslimoon .
What about this?
Firstly, he became partisan and indiscriminately gathered people. Don’t you know this?

Naasir al-Umar: Yes, I do.

Sheikh al-Abaani: Good, this partisanship and indiscriminate gathering is not upon the Salafi methodology which we call to. Is it ?

Naasir al-Umar: No, it is not.

Sheikh Al-Abaani: Hence, if we say that Salman that is being discussed now in this statement or another is not an Ikhwaani- And we truthful. However, that doesn’t take him out of being Ikhwaani manhaj-ed. So there is caution here that he is not an Ikhwaani. However, his manhaj is the manhaj of al-Ikhwaan al-Muslimoon.

Now I am asking, do you feel that he indiscriminately gathers the people, gathers the youths and instill in them enthusiasm similar to the enthusiasm that Al-Ikhwaan al-Muslimoon instill in their supporters and followers and so on.

I said in the previous sitting that the manhaj of al-Ikhwaan al-Muslimoon is
” Gather indiscriminately and later educate” but later there won’t be anything. It is only blind gathering. No education and nothing.
The evidence is a century has almost gone on al-Ikhwaan al-Muslimoon in different countries while they are still on the military order ‘makaanaka raawih’ i.e, stand still and move. Why? Because this is how their manhaj inspires them. They don’t make progress not in knowledge, nor aqeedahĜŒ nor, morals. They remain the way they are completely. You can’t find a brother from al-Ikhwaan al-Muslimoon that follows the Sunnah at least on the surface. You see one of them emulating Hasan al-Bannaa; he takes from his beards and makes it like that of the non Arabs or the people of the Magrib. They are concerned about emulating Hasan al-Bannaa; they don’t have in mind following the leader of the Prophets, alayhim as-salaatu was-salaam.

Now, is there any indiscriminate gathering?
This happened in Kuwait before the incident fell on them. So Abdur-Rahman and those around him busied themselves with other than educating the group and training them islamically as a result of this partisanship and this indiscriminate gathering of people. And this is part of the traces of blind training. You can hear now the problem which saddens the heart of every Muslim, what our brothers in Algeria fell into. Our brothers in Algeria had enthusiasm. However, they never had the principle” Educate and later gather people.”
Rather, they gathered around them millions [of people]. However, most of them do not understand, most of them do not know except this heat from the youths ” We want it to be a Muslim state” And whoever hastens to get something before its due time, he shall be denied it as you know.

Hence, may Allah bless you, it is not necessary when we exonerate a person from being an Ikhwaani. Rather, what is important is to exonerate his manhaj from being the manhaj of al-Ikhwaan al-Muslimoon.

You can’t find a Salafi among the leaders of Al-Ikhwaan al-Muslimoon as I have told you about ‘Isaam al-‘Attaar. He was a Salafi in his aqeedah but does not call to it. While we know that Salman and his brothers overthere are – maa shaaa Allah- calling to Islam and Sunnah and the methodology of the Righteous Predecessors.
However, if the manhaj of al-Ikhwaan al-Muslimoon finds its way to them through indiscriminate gathering, say ‘ Allahu Akbar ‘ over the Salafi manhaj and it shall become a forgotten issue.

So, I hope now to understand from you an answer that agrees with the reality of the man that even in his manhaj he does not gather the youths indiscriminately. Rather, he educates and teaches them as it is obligatory upon every caller.

Naasir al-Umar: What I know from sheikh Salman is that he is not an Ikhwaani and his manhaj is not the manhaj of the Ikhwaan. Rather his manhaj is according to the manhaj of the Ahlus-sunnah wal Jamaa’ah and the manhaj of the Salaf of this Ummah in his teaching and knowledge.
What I know, o sheikh, and the last news that got to me is that he told sheikh Abdul-Azeez- and he gave him permission- that he would commence the launching of competition on the memorisation of Sunnah on the method of memorisation of the Noble Quran. Sheikh Abdul-Azeez agreed to that.
He has a number of his students memorising the two Sahihs. He has seven classes in a week, most of them are on hadith and Sunnah. He doesn’t have a general class except one in a week. And that is the one that we see and listen to its cassettes.
Hence, I say sheikh Salman does not belong to al-Ikhwaan al-Muslimoon nor does he have their manhaj. This is what I know about him.

Sheikh al-Albaani: Nevertheless, these statements do not concur.

Naasir al-Umar: O sheikh, I said not long ago that there might be some errors mistakenly. But I am sure if you discuss with sheikh Salman, he would explain his view and other than what we have understood from him will be clear to us.

Sheikh al-Albaani: Nevertheless, it appears it is not only in this statement. Rather, there are a lot of this)

[Silsilatatu al-Hudaa wan-Nur, Cassette 600b, from minute 1:17:26]


Sheikh al-Albaani left this world 21 years ago and Salman al-Awdah has not ceased from the indiscriminate gathering and incitation against the authorities.

Written by: Sheikh ‘AbdulGaniy Juma’h, Hafidhahullah.


When we vacated our mosques a few months ago to curb the spread of Covid-19, for Muslims, it was not just to obey the government but also because the directive agreed with the prescribed measures in our Deen to handle such challenges. The right time to return to the mosques must therefore also not be determined solely by government permission to return. Fundamental questions to first ask must include:

  1. What has now changed in the cases of infection to justify our return logically, apart from the government permitting us to return? The government may permit it for unspoken reasons. Be wise!
  2. How well can we observe the mandatory precautionary measures imposed on any mosque that chooses to reopen (go and read about those).
  3. If the pandemic persists for too long, will Allah complain and stop accepting prayers said in our houses or stop to reward us for the congregation we used to attend and sincerely desire to attend but can no longer do so due to the pandemic?

On the first question, I know of sceptics who dismiss the pandemic as a myth. I’m not talking to those. Those ones are wired differently from the rest of us.

There are also those who believe it is real but the risk is grossly exaggerated. For this once perhaps, the entire globe has succumbed to the Nigerian factor; otherwise, how do we explain the fact that countries which had relaxed the initial strict measures they had once introduced to flatten the Covid-19 infection curve, are experiencing a second wave of attack and are on the verge of reintroducing those measures.

There are those whose argument for a return to the mosque will be nothing but sentiments and emotions: the markets are open, the banks are open, the churches are open, why not mosques? Because mosques are different! What takes place in them is different. The people who use them are supposed to think differently too!

Written by: Sheikh Murtado Adedokun, Hafidhahullah.