Joined: Sep 2002
Reply to the Doubts of the Footsoldiers of Abul-Mihan al-Misree |
All praise is due to Allah and prayers and peace be upon Allaah's Messenger. To proceed:
Then the following is a brief and concise reply to the footsoldiers of Abul-Mihan al-Misree in Luton, UK, who, in all foolishness, have come out and attempted to defend the Mubtadi' of Ma'rib in issues that they do not even understand and have merely been confused by the shubuhaat put forward and presented to them by the Mubtadi'. Know them well and understand them, and beware of these shubuhaat, as they come from hearts that are diseased, and blinded from the truth. They are quoted verbatim:
DOUBT 1: It was the Ruwaibada who really started the fitnah of Sheikh Abu Hasan Al Ma`rabi
The Scholars who spoke against Abul Hasan Al-Ikhwaani and criticised his innovated principles
1. Shaykh Ahmed Ibn Yahya An-Najmi
2. Shaykh Zayd Ibn Haadi Al-Madkhali
3. Shaykh Rabee Ibn Haadi Al-Madkahli
4. Shaykh al-Ghudayaan
5. Shaykh Muhammed Ibn Abdil Wahaab Al-Banna
6. Shaykh Faalih Ibn Naaf'i Al-Harbi
7. Shaykh Ubaid Ibn Abdillaah Al-Jaabiri
8. Shaykh Saalih Ibn Sa'd As-Suhaymi
9. Shaykh Muhammed Ibn Haadi Al-Madkhali
The People of Knowledge in Yemen:
10. Shaykh Muhammed Ibn Abdil Wahaab Al-Wasaabi
11. Shaykh Muhammed Al-Imaam
12. Shaykh Abdul Azeez Al-Bur'i
13. Shaykh Yahya Al-Hajoori
14. Shaykh Abdur Rahmaan Al-Adeni
15. Shaykh Saalih Al-Bakri
Whilst also noting that Shaykh Muqbil feared harm to the da'wah by al-Ma'ribee many years ago, as is narrated through some of the Yemeni Shaykhs listed above, and they are thiqah.
DOUBT 2: Shiekh Abu Hasan`s reply to Sheikh Mohammmad al Madkhali
Refer to: Explanation of the Deception of Abul-Mihan al-Misree
DOUBT 3: The issue of khabar Ahaad with Sheikh Abu Hasan al M`arabi
The problem here is that al-Ma'ribee chose the view that it amounts to dhann, and then used the very same arguments of the Khawaarij, Raafidah, and Mu'tazilah in order to defend and support his viewpoint. As a student of knowledge, he should be aware already that the truth, after tahqeeq, is that khabar ul-ahaad amounts to certain knowledge, and that the scholars refuted the arguments of the Khawarij, Mu'tazilah and Raafidah. So why has he chosen to adopt the way of the Innovators in arriving at this position? He was not truthful in his research and made false ascriptions to the people of knowledge like Shaykh al-Albaani and others. However, the route he has taken in this issue, is to be understood in light of the overall manhaj that al-Ma'ribee is upon, which is basically to cast doubt upon the criticisms and statements of the people of knowledge against the likes of Ikhwaan and the heads of the Hizbees, and to use whatever means to discredit the "trustworthiness" and "dependency" of the knowledge that comes from them.
DOUBT 4: The issue of mujmal and mufasal with Sheikh Abu Hasan al`Marabi
Al-Mubtadi' does not intend by mujmal and mufasal what is actually intended by the Usooliyyoon, and in reality, al-Mubtadi' used to debate with the Qutubis and Surooris and they confused him. So then, he got influenced by the style and method of defence of the Innovators for Sayyid Qutb, which is why al-Ma'ribee used the issue of mujmal and mufassal to defend Sayyid Qutb on the issue of Wahdatul-Wujood. Do you know where he got this from? Well surprisingly, Abdullaah Azzaam is the first person to bring this baatil principle of mujmal and mufassal, in his reply to Shaykh al-Albaanis' refutation of Sayyid Qutb on the issue of Wahdat ul-Wujood.
The correct understanding of this principle is that the mujmal is that whose meaning is unclear, which can carry two or more meanings, and which may admit to what is true and false, however its meaning is ambiguous. Thus, reference is made to speech which is specific, and which explains it.
However, what al-Ma'ribee intends is that when you have a statement which is clear, outright falsehood, and in which there is no doubt, then you start go and looking for other statements in order to defend what this person fell into of statements of misguidance, or error, or innovation, and then claim that this is from the angle of mujmal and mufassal.
1) Qutb speaking explicitly with the same phrases and statements of the Soofees, the meaning of which is explicit and clear in Wahdatul-Wujood. So Ma'ribee defended him by quoting other words where he negates it. But this is not from the angle of mujmal explained by mufassal. It is actually a baatil statement, which is false in and of itself, whose meaning is clear (hence it is not considered mujmal to begin with), and then being contradicted by a negation. However, as Shaykh Rabee' explained Qutb was upon Wahdatul-Wujood in his early part, then he negated it, then he reverted back to it again, and the proof is found in the writings of Shaykh Rabee, with documentation.
2) Maghraawi making explicit takfir of the Ummah in many statements, whose meanings are explicit and clear and leave no room for doubt. So these are statements of baatil, in and of themselves, not words which are "mujmal". So M'aribee and others defend him and claim he has other speech which negates that he makes takfir of the Ummah. So here, it is not an issue of mujmal and mufassal, it is an issue of making baatil statements that need to be recanted from, even if elsewhere there appears to be that which contradicts it.
So what al-Mubtadi' means by "mujmal and mufassal" is exactly the same thing that his predecessor meant, Abdullaah Azzaam, who defended Qutb in exactly the same way . The people of the Sunnah who know al-Ma'ribee are more aware of what he is upon than the ignorant footsoldiers of al-Ma'ribee here in the West are merely defending him upon ignorance of his real condition.
DOUBT 5: Fatawaah of the scholars of Shaam- regarding the jarh of Sheikh Abu Hasan al M`arabi
It wasn't considered to be of substance by the Yemeni Shaykhs or the Shaykhs of Madinah or the other Shaykhs who are more familiar with al-Ma'ribees plots and have interacted with al-Ma'ribee and seen, heard, and felt what others have not.
DOUBT 6: Fatawah of the scholars of Madeenah- regarding the jarh of Sheikh Abu Hasan Al M`arabi
Yes, here it is:
The Scholars of Madinah on al-Ma'ribee, After Giving Him Advice and Consultation
DOUBT 7: Sheikh Mohsin al Abaad does not accept the jarh on Sheik Abu Hasan al M`arabi
A jarh mufassar which has come from all the Shaykhs listed above, can only be overturned by a ta'deel mufassar, which is when every point of criticism that has led to and justified the jarh, is explained and refuted, one by one, point by point. We await that - whereas all the other Mashaayikh are with Shaykh Rabee', including Shaykh Ahmed Ibn Yahya An-Najmi, Shaykh Zayd Ibn Haadi Al-Madkhali, Shaykh Muhammed Ibn Abdil Wahaab Al-Banna, Shaykh Faalih Ibn Naaf'i Al-Harbi, Shaykh Ubaid Ibn Abdillaah Al-Jaabiri, Shaykh Saalih Ibn Sa'd As-Suhaymi, Shaykh Muhammed Ibn Haadi Al-Madkhali and the Yemenis.
DOUBT 8: If Sheikh Abu Hasan Al Misri is ikwaani, then what do they say about Sheikh Al-Albani!!!
This is the new filthy manhaj employed by al-Mubtadi' in order to defend his own mistakes. To gather the statements of the scholars in which there is either ambiguity or error, in order to play down ones own errors. Now it depends here what is being alluded to about Shaykh al-Albaani. Because the ignorant footsoldier has not explained what he is talking about, we cannot really comment on the issue, but we are in fact eager to know. If it is the issue to do with Ikhwaan, then refer to this: Explanation of the Deception of Abul-Mihan al-Misree.
To be followed up...inshaa'allaah.
This message was edited by abukhadeejahsp on 9-12-02 @ 3:00 PM