A Rehash on the Deviance of ʿUbayd al-Jābirī -May Allāh Guide him-

  • ʿUbayd al-Jābirī’s Clear Permitting of Innovation:

Questioner: A youth has been requested that he be an Imaam and Khateeb of a Masjid in his land and from the conditions (that are made upon him) is that he adheres to this nomination with the following affairs:

  1. Congregational Dua after every prayer
  2. Al-Qunoot at ever Fajar prayer

These are related to the prayer.
As for what relates to sermons…then for example, if Jum’ah falls on the same day as the innovation of celebrating the prophet’s birthday, then he is requested to deliver a sermon on this subject – i.e. call to it and not mention that it is a Bid’ah and like this…, bearing in mind that if he does not fulfil these conditions then he will encounter great harm from the general authority of endowments, or from other security services, if this youth does not accept this nomination, then he will be replaced with another youth that apposes the Sunnah and…..

ʿUbayd al-Jābirī (interjects rudely): Do not prolong yourself, may Allah bless you, this is the problem with you guys, (you have a) problem of prolonging.

Questioner: Na’am Yaa Shaykh, may Allah bless you…

ʿUbayd al-Jābirī: I say, as for that which relates to the birthday, Ya’ni he can mention the birthday of the prophet Salallahu ‘Alayhi wasallam, and he can mention its date, and that….he should come with equivocation, and not discuss the birthday, he should not discuss the birthday, he should exalt the birthday of the messenger Salallahu ‘Alayhi Wassallam, and that he is the leader of mankind, ya’ni he should use equivocation.

As for that which relates to the Qunoot in the Fajar prayer, and congregational Du’a, he should make Qunoot quietly, and make a brief Qunoot, and as for congregational Du’a, then he should make brief supplications, and according to what has reached me, a man from your country had informed me that it is not compulsory (to make Du’a) every day, if he leaves it off some days then there’s no problem with it.

Questioner: However Yaa Shaykh, may Allah bless you, as you have mentioned yourself, it is not in every land (that they make Du’a after every prayer compulsory), however in some places and not in others Yaa Shaykh?

ʿUbayd al-Jābirī: Ya’ni, what can he do? The fact that he has some control over this (place) and the fact that he is on his own in the Masjid teaching the people the Sunnah, it is better for him (to stay) than to leave, and that another innovator comes!

Questioner: May Allah bless you oh Shaykh, even if they compel him to shave his beard and have his clothes below his ankles Yaa Shaykh?

ʿUbayd al-Jābirī: No! As for shaving the beard then no!

Questioner: So he should leave if they compel him with that Yaa Shaykh?

ʿUbayd al-Jābirī: Yes, yes if they request him to shave his beard then he should not do it.

Questioner: May Allah bless you Yaa Shaykh.


Questioner: A youth works in a bank based upon interest, so is it permissible for this youth to…?

ʿUbayd al-Jābirī (interjects rudely): This brother Ya’ni what about him?….what is his work in the bank?

Questioner: He works in a bank, in a bank based on interest.

ʿUbayd al-Jābirī: What is his work, what does he do?

Questioner: Wallaahi Yaa Shaykh, may Allah bless you I do not know.

ʿUbayd al-Jābirī (interjects rudely): So you have asked about something you do not know of….? Banks based upon interest have jobs that are not considered interest, various jobs, so based upon this, if the brothers wages are Halaal then you may eat and drink with him.

Questioner: He (wants) to borrow money from his brother to buy a car and to have a wedding Yaa Shaykh?

ʿUbayd al-Jābirī: There is no harm.

ʿUbayd al-Jābirī’s Ijtihad based on logic over textual evidences
  • PART 2 OF 4: The Clarification of what came in ‘Knowledge based Notifications’ and ‘The Correct Criticism’, continues to shed light on the efforts of ʿUbayd to distort the truth regarding the position of Ash-Shaykh Yaḥyā al-Ḥajūrī in regards to the University: www.alilmia.net/upload/m/English/Clarification%20part2.rar
  • PART 3 OF 4: Informing Shaykh ʿUbayd that his Kindling the Ḥizbiyyīn against the Daʿwah Salafiyyah in Yemen is of no Benefit to him and of no Harm to Us, addresses the efforts of ʿUbayd to bolster those who have mutinied against the Daʿwah and sought to cause corruption in Yemen: www.alilmia.net/upload/m/English/Informing%20Ubayd.rar
  • PART 4 OF 4: Allaah’s Compassion Towards the Creation From the Wrecklessness of ʿUbayd And His Blaming with Major Accusations upon the one who Says: “Ahlus-Sunnah is the Closest of the Sects to the Truth”, by Ash-Shaykh Yaḥyā refutes ʿUbayd’s clear error and slander against the scholars from the time of Ibn Taymiyyah to present: www.alilmia.net/upload/h/lutf.rar
  • Learning a Lesson from the Absurd Advice of Al-Jābirī to the Muslims of Europe to migrate to Birmingham: A Place for Hijrah! Ash-Shaykh Yahyā refutes what is hard to imagine was even uttered by ʿUbayd (Arabic): https://www.sh-yahia.net/show_art_24.html

As posted on alilmia.net by the noble brother Abu Fajr Abdul Fattah – May Allaah Grant him success-:

It is not permissible to migrate from one land of disbelief to another of a lesser evil if he is able to migrate to the lands of the Muslims.

Ash-Shaykh Yahya al-Hajooree, may Allah preserve him, said:

“As for the migration of the companions to al-Abyssinia then there is no proof whatsoever for that (to make hijrah to Britain) due to there was no Islamic land (at the time) to make hijrah to, so Abyssinia was the best place (at that time), Allah prepared it for them so they can be safe upon their religion.”

Also ash-Shaykh Saalih al-Fawzaan, may Allah preserve him, mentioned in his book:

That one is permitted to migrate from one land of unbelievers to another land of unbelievers of a lesser evil but with the CONDITION he is not capable to migrate to the lands of the muslims.

Silsilatu Sharhi ar-Rasaa’il, page 62, print: Dar al-Imaam Ahmad.

Also ash-Shaykh Albani in some of his tapes on Hijrah refutes the statement that one is not capable of migrating to the lands of the Muslims in this era and he mentioned it is not permissible to make hijrah to the lands of the Kuffaar based upon that claim.

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