Shaykh Rabīʿ bin Hādī: Methods Used Successfully by the Ḥizbīs to Call to Their Way
The aims of the Salafī daʿwah are to connect people to the evidences of the Book, the Sunnah and the consensus of the Salaf, with comprehension therein, in order to place them upon insight (baṣīrah) in the affairs of their religion and to unite their hearts upon what hearts are truly united, the Rope of Allāh. There is no partisanship (taḥazzub), or bigotry (taʿaṣṣub) or mass-formation (takattul) of loyalists to a cause.
In contrast, the aims of the politicians are governed by what they chase after, which is power, authority and wealth. For this reason, their involvement (or interference) in the daʿwah departs from the aims of the Salafī daʿwah, and does not operate on consistent application of principles, but expediencies based on the prevailing interest. It is characterised by partisanship (taḥazzub), or bigotry (taʿaṣṣub) or mass-formation (takattul) of loyalists to a cause, with the use of lying and scheming.
Shaykh Rabīʿ bin Hādī (حفظه الله) said:[1]
Their methods are hidden, for they are based on vileness, scheming and hidden planning, most of which we do not know about. In fact, sometimes we may not know all of it. They do not make any of this apparent to us, save their (claim) that they are people of truth, that they are callers to truth.
However, you will recognise them from their signs. You will know that these are just claims and when you argue with many of them, you find that they do not love the truth, and when you establish the proof against them, they do not adhere to it. From their signs, or from their methods is to nurture (people) upon this way.
I am only from Ghaziyyah, if it goes astray
I go astray. And if Ghaziyyah is guided, I am guided.
They focused heavily on this way (of taḥazzub) and were successful, the way of: ‘I am only from Ghaziyyah’.[2] If you know and dispute many of them, from those with doctorates and students of knowledge, you will find this way leads them.
As for the methods, then from them are lying, trickery, deception, scheming and (so on)…
This is something present, [the use of] political methods, politics has no religion, as many of the intelligent have said.
And practically speaking, you will find that politics has no religion. The daʿwah that begins with politics is a false daʿwah, it does not desire truth and goodness for people at all...
I am unable to enumerate all of their methods, but what I have mentioned to you is from their methods, (such as) nurturing people upon partisanship (taḥazzub) and bigotry (taʿaṣṣub). Yet sadly, you see them sticking to their falsehood more severely than Salafīs stick to the truth.
Many Salafīs know the truth, but sadly, they relinquish it very easily. Yet those ones, they know falsehood, and they bite onto it with the molar teeth, meaning that it is very difficult to save him from his falsehood, whereas many Salafīs are weak and relinquish the truth, this is saddening (regrettable).
Note
From the clear foundations and methods pointing to ḥizbiyyah is partisanship and bigotry to individuals and the use of scheming, plotting, lying, deception and the likes, and the use of the methods employed in politics such as dishonesty, duplicity (two-facedness), seeking domination, rallying support for causes and to attain objectives and so on.
These are the affairs that characterise politicians and politics, and when these methods are observed in the field of daʿwah, then it is in reality, a political daʿwah which has aims and objectives other than the aims and objectives of the Salafī daʿwah. So when you see these things combined, then you are observing the foundations of misguidance. The misguidance does not have to be open and apparent, but these are the signs of the laying of its foundations, and its realities (and evil effects) may not surface or come to fruition till years later.
These methods oppose the foundations of guidance which are calling to the Book and Sunnah, to the methodology of the Salaf, to unity upon these foundations, to attachment and loyalty to the truth, to evidence—not to personalities—and adhering to truthfulness, honesty and integrity in speech and conduct in all dealings, having sincerity of purpose towards others, driven by “loving for your brother what you love for yourself”, and seeking to strengthen the daʿwah through all means possible, without seeking numbers and crowds, but simply conveying the truth with knowledge, wisdom and good manners.
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Footnotes
1. Fatāwā Faḍīlat al-Shaykh Rabī bin Hādī (1/399-400).2. The meaning of this is that I am with my tribe, regardless of whether it is in the right or wrong.