All praise is due to Allaah and may His salaah and salaam be upon our noble Prophet Muhammad, his family and companions. To proceed:
I [Abu Mu-aawiyyah (Abdullaah al-Gambi) asked Ustaadh Abdul Waahid Abu Khadeejah (may Allaah preserve him) about the state of affairs of Abdur-Raheem McCarthy Al-Amreekee after coming across his mixing haqq with Baatil, his exaggerations and defence of the people of hizbiyyah such as the likes of Abu Muslimah and the people to be treated the same as Ahlul Bidah such as Abu Usaamah; so he (Ustaadh Abu Khadeejah) said to me: ‘’Narrate from me that I heard Shaikh Muhammad Bin Haadee (may Allaah preserve him) saying: ‘’I warn against Abdur-Raheem.’’
Next topic Inshaa-Allaah:
The false claim of Abdur Raheem that the Salafis hide the commendation (Tadeel) given to certain scholars who were imprisoned and promote the Jarh against them. Indeed, we do not know whether to cry or laugh at this nonsense. Abdur-Raheem–the deceiver– neither mentioned the names of those so called scholars nor did he give details of the Tadeel for them and the Jarh against them. Indeed, we do not expect the likes of Abdur-Raheem to be brave enough to argue his position with Ilm, proofs and evidences; rather he utilised the methods of the Hizbiyyoon (i.e. general statements that can be utilised for both haqq and baatil, and then he chose to utilise them for baatil). Inshaa-Allaah, we will discuss this in the next post and also the affair of Saeed Rageah another deceiver who exaggerates and mixes haqq with baatil.
Refutation of the Slander of the Confused, Ignorant and Mentally Disturbed Abdullaah al-Farsee Against Shaykh Rabee’ Regarding the Issue of Iqaamat ul-Hujjah
Regarding Abu al-Hasan al-Ma’ribee al-Ikhwani: Why Shaykh Rabee’ Was Correct and Shaykh Abdul-Muhsin al-Abbaad Was Wrong (Yet Both Are Rewarded) – Part 1
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
A refutation of a doubt spread by the people of (religious) innovations who say: “Take the truth and leave the falsehood from the statements and the books of people of (religious) innovations!”
Sheikh Khâlid Dahwî Ad-Dufayrî refutes this doubt by saying:
“And from the means to be safe from tribulations is to keep away from the people of (religious) innovations, to be cautious of them and to warn against them. This is a salafi foundation stated by the people of knowledge and it has been indicated by the Qurân, the Sunnah and by the statements of the pious predecessors: the Companions, their successors and others.
The people of knowledge agree upon leaving people of (religious) innovations and keeping away from them and this consensus has been reported by many scholars.
They all agree upon keeping away from the people of (religious) innovations and not to read their books nor look into them, except for the one who[1] wants to refute them. As for the general people then they should not read nor listen to anything except from the people of knowledge and they should keep away from the people of desires; they listen to people of Sunnah and keep away from people of (religious) innovations and we do not utter that misguided and innovated rule which is: “Take the truth and leave the falsehood”.
There is no doubt that we have been commanded to take the truth and to leave the falsehood but we have not been commanded to seek the truth from the people of (religious) innovations and people of desires!
We take the truth from the pure sources and we take it from the place where there is neither doubt nor any (religious) innovation!
Translated by Abu Abdir-Rahmaan Mehdi Al-Maghribee with the assistance of Abul Husayn (Yusuf Mcnulty Al-Irlandee) and Abu Tasneem (Mushaf Al-Banghaalee)
Layth Ibn Sad (rahimahullaah) said: If I saw a man of innovation walking upon water, I (still) would not accept from him. So Shaafi’ee (rahimahullaah) said: Indeed, he (layth) has fallen short (in his statement); if I saw him (i.e. a man of innovation) walking in the air, I (still) would not accept from him. [Talbees Iblees of Ibn Jawzee: page: 20]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Abul Wafaa Ibnu Aqeel (rahimahullaah) said: ”Whoever pronounces his creed based upon proofs, then unsteadiness will not remain with him due to the differences of opinion regarding the state of affairs of men.’’
Ali Halabi (The Innovator) and the Fitnah of Abul Hasan Al-Maribi (The Innovator)
Between pages 20-25 in Arabic PDF (revised and read by Al-Allaamah Rabee Bin Haadee al-Madkhalee), the author discusses the Fitnah of Abul Hasan Al-Maribi and the two facedness of Ali Halabi during the Fitnah, which finally led him to deviation. So we will abridge and paraphrase the discussion. For further details download PDF here: http://www.sahab.net/forums/index.php?showtopic=122127
There came about the fitnah of Al-Maribi and his innovations in opposition to the methodology of the Salafus Saaleh (i.e. the pious predecessors). However, before the Fitnah of Al-Maribi became manifested, there were observations on his book titled [Siraaj Al-Wahhaaj], and this took place during the lifetime of the three Imaams [Abdul Azeez Bin Baaz, Muhammad Nasiruddeen Al-Albaanee and Muhammad Bin Saaleh Al-Uthaymeen (rahimahumullaah)].
Al-Maribi was already promoting his innovations on the subject matter of passing judgments against deviated individuals and the position towards those in opposition to the Book, The Sunnah and understanding of the pious predecessors. He wished to make this book of his a methodology for the salafis in this time, so he embark upon seeking the recommendations of the major scholars, especially from Imaam Abdul Azeez Bin Baaz (rahimahullaah).Imaam Bin Baaz (rahimahullaah) passed the book to the present Mufti Al-Allaamah Abdul Azeez Aala Shaikh (hafidha-hullaah) who carried out his observations on the book and referred them back to Imaam Bin Baaz (rahimahullaah). However, Imaam Bin Baaz (rahimahullaah) passed away and Abul Hasan did not obtain what he wanted. Indeed Allaah has full control and power over His Affairs.
Indeed, it was Al-Maribi who kindled the fitnah between the salafis after the fitnah of Adnaan Ar’oor.He intended by way of his book a warning against the methodology of Al-Allaamah Rabee Bin Haadee Al-Madkhalee (hafidha-hullaah), which he described as excessive. The evidence showing Al-Maribi as the initiator of the Fitnah is due to the fact that he defended the people of falsehood and innovations in his book, especially the leaders of Ikhwaan Al-Muslimeen, which he titled: A defense of the people of Ittibaa [i.e. a defense of the people who follow the correct path of the Qur’aan and the Sunnah].
Al-Maribi himself said that he rejected/disapproved the methodology of Shaikh Rabee in his book Siraaj al-Wahhaaj few years ago before the clear and final manifestation of his differences with Shaikh Rabee, and that this book of his was written in the year 1418AH and has been reprinted thrice. Al-Maribi also acknowledged that Shaikh Rabee did refute him in his Book titled: ”Intiqaad Aqadee Alaa Siraaj Al-Wahhaaj, and that Shaikh Rabee himself said: ”Indeed, when I received the book (Siraaj Al-Wahhaaj), I knew that he (Al-Maribi) intended me (i.e. a warning against me in a number of descriptions in relation to extremism, which he said I fell into.”
