The student’s account to the Shaykh regarding the al-Siruriyyah group and how he became entangled with this group.
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The questioner : The first question: I am studying at the university and I live in Suwaylih with some good, committed young men. Some of them are returning from Kuwait and from Saudi Arabia, and we live in the same area.
The Shaykh : Which university are you in?
The questioner : The private university.
The student : The one near Suwaylih on the Sabr Road.
The Shaykh : Past Suwaylih.
The questioner : Yes, yes.
The Shaykh : New, new. What is it? Yes, it is well known.
The questioner : I study there. I am impressed by the good, committed young men. They had activities; they used to give us lessons. There was a committed young man who was in charge of them. He had knowledge and gave us lessons in, for example, 'aqidah and fiqh.
The Shaykh: All right.
The questioner : We did not need anything after that. We continued for about six months. After that, we were introduced to another person in al-Nazhah who had more knowledge than the young man we knew.
The Shaykh: All right.
The questioner : And after a period, after we started taking lessons from Shaykh Saleh, we were introduced to a third person who had more knowledge than the two.
The Shaykh : What Allah willed! Good.
The questioner : And so on.
The Shaykh: Good, okay.
The questioner : After a period, about three or four months ago, a rumor reached me that you are al-Siruriyyah and that this person is the one who organized you.
The Shaykh : How did he organize you?
The questioner : I mean, he gives us lessons and directs us to such-and-such a Shaykh and such-and-such a person from their group. I mean, he is al-Siruri and he included us in the al-Siruri ideology through him.
Another student: Islamic thought does not have a Syrian or an Iraqi or...
The student : Al-Siruri, al-Siruri.
Another student: Al-Siruri. I think he is Syrian.
Another student: And the idea spread that Fuad, who is me, and the young men with me are al-Siruriyyah, and that the person such-and-such organized them.
The Shaykh : So they told you that you are al-Siruri?
The questioner : Yes, without my knowledge. I did not even know what al-Siruri is.
The Shaykh : Yes, yes, yes.
The questioner : And they said you are al-Siruri and so on. I mean, I told them, if they say I am al-Siruri, I am just watching. I do not know anything about al-Siruri.
The student : You do not know what it means? You do not know what it means?
The Shaykh : Yes.
The questioner : Good. Frankly, after that, before this period, I had a doubt. I felt as if there was an organization, for example.
The Shaykh : What was your doubt about?
The questioner : About the nature of the young men, their movement with us.
The student : That it is a subordinate organization.
The Shaykh : Yes.
The questioner : That it is an organization, for example, that receives orders from above and comes in a form of compulsion.
The Shaykh : Yes, and this doubt starts from the first person to the second to the third.
The questioner : Yes, yes, from the first person. I started.
The Shaykh: All right.
The questioner : He has an appointment. Every Tuesday after the 'Isha' prayer, he goes. Of course, he has complete secrecy. He goes, and the next day he brings us new orders. And I, of course, disobeyed the orders, and I felt they were orders, meaning, do this, do not do that, anything that must be known exactly.
The Shaykh : Yes, no doubt, this is organized.
The questioner : When you confront him, he tells you, no, I am not organized. Of course, he suppressed the truth. I mean, for two or three months.
The Shaykh: All right.
The questioner : He goes to this appointment and returns with new orders. The man changed after a period. He went to this person in al-Nazhah, and he started giving us lessons. And then, frankly, I picked up some phrases from them. For example, he says, "I suspect a ship."
The Shaykh: How.
The questioner : "I suspect a ship" means, for example, I file a complaint against you. Abu 'Umar gave me the authority to do anything in Suwaylih. This young man with us, of course, one person said a word, and that was it, impossible. The next one, who is younger, discusses it with him, and so on. And when we investigated this matter, they said that these people call for the al-Siruri ideology of Muhammad ibn Sirr.
The Shaykh: Yes.
The questioner : And this is what happened, meaning, in very brief, they said that they have a bay'ah (pledge of allegiance), and even now they are walking with us soundly.
The Shaykh: Yes.
The questioner : I mean, they teach the 'aqidah, which is wudu' (ablution) and not wudu', and hadiths and tafsir and so on, but with complete secrecy.
The student : And you are forced to stay with them, I mean.
Another student: No, no.
Another student: You know wudu' and you know prayer and you know the matters of your religion.
The Shaykh : ... .
The questioner : Oh Allah, oh Shaykh, be reassured.
Another student: They started giving us a lesson on Wednesday about Suwaylih, complete secrecy, like how... two people, complete secrecy.
The Shaykh : These are organized, definitely, my brother, these are.
The questioner : ... .
The Shaykh : Yes, yes, but I want to ask you. You say they teach us 'aqidah. What did they give you in 'aqidah?
The questioner : Until now, they started with "Al-'Aqidah al-Wasitiyyah."
The Shaykh : Yes.
The questioner : There is a thing they said that 'aqidah is dry, from the words of what happened. And they said there is an idea we want to give you. What is it? They said, not yet. When we establish you in 'aqidah, we will give you this idea. So they started with "Al-'Aqidah al-Wasitiyyah" from the book of Shaykh al-Fawzan.
The Shaykh : Shaykh al-Fawzan, meaning, an explanation.
The questioner : Yes, yes, an explanation of the 'aqidah.
The Shaykh : "Al-Wasitiyyah" by Ibn Taymiyyah, yes.
The questioner : Until now, we have not found anything against them. And there is a third person, of course, we do not see him. We always hear news about him. The biggest person, whose name is Abu 'Umar, any movement we make, small or large.
The Shaykh : And you did not know his name?
The questioner : His name is Aymen Zaidan from Kuwait.
The Shaykh : From Kuwait.
The questioner: Yes.
Another student: Aymen Zaidan.
Another student: Yes, no, Aymen Sa'idan, excuse me, Aymen Sa'idan.
Another student: Good, the one below him.
Another student: The one below him is Hammam, Hammam Jamil Naif, what is 'Awni Jamil Naif.
The Shaykh : And he is also Kuwaiti.
The questioner : From Kuwait.
The Shaykh : From Kuwait.
The questioner : They are Palestinians, yes.
The Shaykh : They are Palestinians who resided in Kuwait, and after the crisis, they came here.
The questioner : We contacted several Shuyukh. We went to Shaykh 'Ali al-Harith, and he explained to us what is happening with us, as if he were living with us. He said, these are al-Siruriyyah. When we discussed them, they knew that we had discovered them. The style started to change a little, because why did you not confront them? And they were angry, why do we talk behind their backs? Why did you not confront them? The secret organization, Islamic work does not stand by an individual; it must be collective.
The Shaykh : Yes, that is right.
The questioner : And they said this is not an organization, for example, we want to go on a trip, one must organize his affairs, so this is the meaning of organization for them. We told them, you have an organization with you. They said, no, this is what we call organization, for example, we do lessons in the mosque, a trip comes out, of course, you need to organize what will happen.
The student : This is an example, I mean.
Another student: Give us an example.
The Shaykh: Yes.
The questioner : And it is weak.
The student : And then they have talk about Shuyukh, a thing of no value... the known Shuyukh here, I mean, like Shaykh 'AliAl-Halabi : and the group is all of them.
The Shaykh: Yes.
The questioner : I mean, our friends used to pressure them until they accused Shaykh 'Ali of being a thief and so on. The problem that happened is that anything must be referred to them before you do anything. You know anything about them.
The Shaykh : It is modern Sufism, modern Sufism.
The questioner : Civilized.
The Shaykh : The Sufis in the past were like this. The Shuyukh, those they call the muridin (disciples), are like slaves. They do not move a movement without the permission of the Shaykh. And we have in Damascus Shaykh Ahmad Kiftaro, perhaps you heard of him or not.
The questioner: Yes.
The Shaykh : This is how he raised his group on complete, blind submission. One of them does not travel a trip without the permission of the Shaykh. He does not trade a trade without the permission of the Shaykh. He does not marry or give in marriage without the permission of the Shaykh, andThe Shaykh : he is the whole in the whole. Now the issue started and became what.
The questioner : They developed it a little.
The Shaykh : Yes, yes, Glory be to Allah. Islam does not have special secrecy in these days when the disbeliever declares his disbelief openly. What...
The questioner : We told them, let this lesson be open... whoever wants to benefit benefits. They are not doing anything that takes your 'aqidah and becomes like this. They said, no.
The student : Since you are doubting and you have analyzed this analysis and concluded this conclusion, why do you stay with them?
Another student: I left them. I left them...
Another student: If doubt enters, then this is not correct 'aqidah.
The Shaykh : Let us see your second question. What is it?
The Shaykh : Which university are you in?
The questioner : The private university.
The student : The one near Suwaylih on the Sabr Road.
The Shaykh : Past Suwaylih.
The questioner : Yes, yes.
The Shaykh : New, new. What is it? Yes, it is well known.
The questioner : I study there. I am impressed by the good, committed young men. They had activities; they used to give us lessons. There was a committed young man who was in charge of them. He had knowledge and gave us lessons in, for example, 'aqidah and fiqh.
The Shaykh: All right.
The questioner : We did not need anything after that. We continued for about six months. After that, we were introduced to another person in al-Nazhah who had more knowledge than the young man we knew.
The Shaykh: All right.
The questioner : And after a period, after we started taking lessons from Shaykh Saleh, we were introduced to a third person who had more knowledge than the two.
The Shaykh : What Allah willed! Good.
The questioner : And so on.
The Shaykh: Good, okay.
The questioner : After a period, about three or four months ago, a rumor reached me that you are al-Siruriyyah and that this person is the one who organized you.
The Shaykh : How did he organize you?
The questioner : I mean, he gives us lessons and directs us to such-and-such a Shaykh and such-and-such a person from their group. I mean, he is al-Siruri and he included us in the al-Siruri ideology through him.
Another student: Islamic thought does not have a Syrian or an Iraqi or...
The student : Al-Siruri, al-Siruri.
Another student: Al-Siruri. I think he is Syrian.
Another student: And the idea spread that Fuad, who is me, and the young men with me are al-Siruriyyah, and that the person such-and-such organized them.
The Shaykh : So they told you that you are al-Siruri?
The questioner : Yes, without my knowledge. I did not even know what al-Siruri is.
The Shaykh : Yes, yes, yes.
The questioner : And they said you are al-Siruri and so on. I mean, I told them, if they say I am al-Siruri, I am just watching. I do not know anything about al-Siruri.
The student : You do not know what it means? You do not know what it means?
The Shaykh : Yes.
The questioner : Good. Frankly, after that, before this period, I had a doubt. I felt as if there was an organization, for example.
The Shaykh : What was your doubt about?
The questioner : About the nature of the young men, their movement with us.
The student : That it is a subordinate organization.
The Shaykh : Yes.
The questioner : That it is an organization, for example, that receives orders from above and comes in a form of compulsion.
The Shaykh : Yes, and this doubt starts from the first person to the second to the third.
The questioner : Yes, yes, from the first person. I started.
The Shaykh: All right.
The questioner : He has an appointment. Every Tuesday after the 'Isha' prayer, he goes. Of course, he has complete secrecy. He goes, and the next day he brings us new orders. And I, of course, disobeyed the orders, and I felt they were orders, meaning, do this, do not do that, anything that must be known exactly.
The Shaykh : Yes, no doubt, this is organized.
The questioner : When you confront him, he tells you, no, I am not organized. Of course, he suppressed the truth. I mean, for two or three months.
The Shaykh: All right.
The questioner : He goes to this appointment and returns with new orders. The man changed after a period. He went to this person in al-Nazhah, and he started giving us lessons. And then, frankly, I picked up some phrases from them. For example, he says, "I suspect a ship."
The Shaykh: How.
The questioner : "I suspect a ship" means, for example, I file a complaint against you. Abu 'Umar gave me the authority to do anything in Suwaylih. This young man with us, of course, one person said a word, and that was it, impossible. The next one, who is younger, discusses it with him, and so on. And when we investigated this matter, they said that these people call for the al-Siruri ideology of Muhammad ibn Sirr.
The Shaykh: Yes.
The questioner : And this is what happened, meaning, in very brief, they said that they have a bay'ah (pledge of allegiance), and even now they are walking with us soundly.
The Shaykh: Yes.
The questioner : I mean, they teach the 'aqidah, which is wudu' (ablution) and not wudu', and hadiths and tafsir and so on, but with complete secrecy.
The student : And you are forced to stay with them, I mean.
Another student: No, no.
Another student: You know wudu' and you know prayer and you know the matters of your religion.
The Shaykh : ... .
The questioner : Oh Allah, oh Shaykh, be reassured.
Another student: They started giving us a lesson on Wednesday about Suwaylih, complete secrecy, like how... two people, complete secrecy.
The Shaykh : These are organized, definitely, my brother, these are.
The questioner : ... .
The Shaykh : Yes, yes, but I want to ask you. You say they teach us 'aqidah. What did they give you in 'aqidah?
The questioner : Until now, they started with "Al-'Aqidah al-Wasitiyyah."
The Shaykh : Yes.
The questioner : There is a thing they said that 'aqidah is dry, from the words of what happened. And they said there is an idea we want to give you. What is it? They said, not yet. When we establish you in 'aqidah, we will give you this idea. So they started with "Al-'Aqidah al-Wasitiyyah" from the book of Shaykh al-Fawzan.
The Shaykh : Shaykh al-Fawzan, meaning, an explanation.
The questioner : Yes, yes, an explanation of the 'aqidah.
The Shaykh : "Al-Wasitiyyah" by Ibn Taymiyyah, yes.
The questioner : Until now, we have not found anything against them. And there is a third person, of course, we do not see him. We always hear news about him. The biggest person, whose name is Abu 'Umar, any movement we make, small or large.
The Shaykh : And you did not know his name?
The questioner : His name is Aymen Zaidan from Kuwait.
The Shaykh : From Kuwait.
The questioner: Yes.
Another student: Aymen Zaidan.
Another student: Yes, no, Aymen Sa'idan, excuse me, Aymen Sa'idan.
Another student: Good, the one below him.
Another student: The one below him is Hammam, Hammam Jamil Naif, what is 'Awni Jamil Naif.
The Shaykh : And he is also Kuwaiti.
The questioner : From Kuwait.
The Shaykh : From Kuwait.
The questioner : They are Palestinians, yes.
The Shaykh : They are Palestinians who resided in Kuwait, and after the crisis, they came here.
The questioner : We contacted several Shuyukh. We went to Shaykh 'Ali al-Harith, and he explained to us what is happening with us, as if he were living with us. He said, these are al-Siruriyyah. When we discussed them, they knew that we had discovered them. The style started to change a little, because why did you not confront them? And they were angry, why do we talk behind their backs? Why did you not confront them? The secret organization, Islamic work does not stand by an individual; it must be collective.
The Shaykh : Yes, that is right.
The questioner : And they said this is not an organization, for example, we want to go on a trip, one must organize his affairs, so this is the meaning of organization for them. We told them, you have an organization with you. They said, no, this is what we call organization, for example, we do lessons in the mosque, a trip comes out, of course, you need to organize what will happen.
The student : This is an example, I mean.
Another student: Give us an example.
The Shaykh: Yes.
The questioner : And it is weak.
The student : And then they have talk about Shuyukh, a thing of no value... the known Shuyukh here, I mean, like Shaykh 'AliAl-Halabi : and the group is all of them.
The Shaykh: Yes.
The questioner : I mean, our friends used to pressure them until they accused Shaykh 'Ali of being a thief and so on. The problem that happened is that anything must be referred to them before you do anything. You know anything about them.
The Shaykh : It is modern Sufism, modern Sufism.
The questioner : Civilized.
The Shaykh : The Sufis in the past were like this. The Shuyukh, those they call the muridin (disciples), are like slaves. They do not move a movement without the permission of the Shaykh. And we have in Damascus Shaykh Ahmad Kiftaro, perhaps you heard of him or not.
The questioner: Yes.
The Shaykh : This is how he raised his group on complete, blind submission. One of them does not travel a trip without the permission of the Shaykh. He does not trade a trade without the permission of the Shaykh. He does not marry or give in marriage without the permission of the Shaykh, andThe Shaykh : he is the whole in the whole. Now the issue started and became what.
The questioner : They developed it a little.
The Shaykh : Yes, yes, Glory be to Allah. Islam does not have special secrecy in these days when the disbeliever declares his disbelief openly. What...
The questioner : We told them, let this lesson be open... whoever wants to benefit benefits. They are not doing anything that takes your 'aqidah and becomes like this. They said, no.
The student : Since you are doubting and you have analyzed this analysis and concluded this conclusion, why do you stay with them?
Another student: I left them. I left them...
Another student: If doubt enters, then this is not correct 'aqidah.
The Shaykh : Let us see your second question. What is it?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.