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24-02-2003 @ 12:00 AM    Notify Admin about this post
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A New Refutation of Abul-Fitan Al-Misree by Abu Abdus-Salaam Hasan bin Qaasim ar-Raimee, a graduate of the Islamic University, Department of Hadeeth.He benefitted from Shaykh Muhammad Amaan al-Jaamee, rahima-hullaah, and Shaykh Rabee' bin Haadee, hafidha-hullaah.

From his other authored works: 1. Al-Adillatush-Shar'iyah li-kashf at-talbeesaat al-hizbiyyah 'alaa mujtama'aat al-Islaamiyah (The Legislated Proofs In Exposition Of The Deceptions Of Hizbiyyah upon the People Of Islaam) 2. Irshaad al-Bareeyah ilaa Shar'iyatil-Intisaab lis-Salafiyyah..(with an introduction by Al-Allaamah Muqbil bin Haadee, rahima-hullaah) and other well known works.

There is a link at the end of this article that leads to the new book, which is a refutation of Abul-Hasan al-Misree. This new refutation includes a research upon the issues of taqleed and the foolishness of Abul-Hasan and his followers in this arena. Chapters include: A research upon the doubts surrounding taqleed, the difference between taqleed and ittibah, the difference types of taqleed, the position of the salaf towards ahlul-bid'ah, the statements of the salaf with respect to abondenment of the people of bid'ah and desires, the position of the scholars towards Abul-Hasan al-Misree, etc.

There are two introductions written to this book, one by Shaykh Muhammad bin Abdul-Wahhaab al-Wasaabee and the other by Shaykh Yahyah al-Haajooree.

The article below has been taken from as well as the link after it.

كتاب جديد: الرد القاضي على أبي الحسن السليماني وأذنابه من كل قاص ودان لحسن بن قاسم. تقديم الشيخين ال

كتاب جديد: الرد القاضي على أبي الحسن السليماني وأذنابه من كل قاص ودان
المؤلف : أبو عبد عبد السلام حسن بن قاسم الحسني الريمي تقديم الشيخين الوصابي والحجوري
الكتاب يعالج قضية التقليد التي يهوش بها أبو الحسن المصري من يأخذ بكلام العلماء فيه وفي أمثاله من أهل الزيغ والبدع .
وإليك الفصول والمباحث الرئيسية في الكتاب:
الفصل الأول :القول الرشيد في دحض شبهة التقليد : ويتضمن ستة مباحث
المبحث الأول: الأدلة على تحريم التقليد :
المبحث الثاني : معنى التقليد والاتباع والفرق بينهما :
المبحث الثالث : إيرادان والرد عليهما:
الإيراد الأول : قد يقال : كيف يقرر أن في القضية إجماع وقد وجد المخالف؟
الإيراد الثاني : كيف تقولون أن المسألة فيها إجماع والإجماع هو : اتفاق مجتهدي هذه الأمة بعد النبي صلى الله عليه وآله وسلم على حكم شرعي وليس كل من نظر في القضية أهلاً للاجتهاد .
المبحث الرابع : أنواع التقليد :
المبحث الخامس : النجاة من التقليد المحرم :
المبحث السادس : الكلام على تفسير آيتين من كتاب الله :
الفصل الثاني : الموقف من أهل البدع والأهواء :
المبحث الأول : بعض كلام السلف في هجر أهل البدع والأهواء :
المبحث الثاني :
كلام أئمة السنة في ذي الفتنة ( أبي الحسن المصري السليماني) :
المبحث الثالث: شبهة والرد عليها :
الفصل الثالث : ذكر بعض ما كتب في فتنة أبي الحسن :
نصيحة ختامية
الخاتمــــــــة :
قصيدة : المثيرة في أخبار دجال الجزبرة
وإليك الكتاب على (الورد) :

This message was edited by Abu.Abdullah.Saleh on 2-24-03 @ 8:44 AM

25-02-2003 @ 12:00 AM    Notify Admin about this post
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As Salaamu `Alaykum. This is an amazing book and clarifies a lot of important matters on the subject of Taqleed, Ittibaa`, Riwaayah, Issues of Ijmaa` and related issues. The following is only a summary of the book, but everyone should read it completely, from beginning to end!

The First Chapter: Repelling the Doubt of Taqleed

Study One: Proofs for the Prohibition of Taqleed
Explanation with proofs and statements from the Scholars of Ahl us-Sunnah for the prohibition of the taqleed of the forefathers, taqleed of a specific person in all matters and taqleed in matters referred to other than the Book and the Sunnah. And indicating that the Salafees are free from this taqleed and from the false accusation of Abul-Hasan al-Ma'ribee.

Study Two: The Meaning of Taqleed and Ittibaa' and the Difference Between Them
Taqleed is following and accepting or acting by the saying of someone without a proof to accompany it, or without knowing his proof. Taqleed is to make Ittibaa' of the one is not a Hujjah (independent proof).  Therefore, Ittibaa'` of the Prophet (sallAllaahu `Alayhi wa Sallam), Ittibaa' of the Sahaabah and that of the people of Ijmaa` is excepted from this (i.e. it does not enter into this definition of taqleed). This is explained by Shaykh Ibn `Uthaymeen (rahimahullaah). Taking from the Prophet (sallallaahu `Alayhi wa Sallam) and the Ijmaa` is not taqleed, because that in itself is proof. Ittibaa` is (that upon which) the proof has been established. Following the hujjah (proof) is what is required. The people are of three types: Mujtahid, Muqallid, and Muttabi`. The people of Ittibaa` are those who do not have ability to extract rulings, but at the same time, they can understand the proof and its evidence, hence they are of a greater rank than the Muqallid but of a lesser rank than the Mujtahid.

Indicating that where then is this taqleed that Abul-Hasan al-Ma`ribee accuses the Salafees of when they followed and accepted the Hujjah with clear proofs and evidences? From this the difference between Taqleed and Ittibaa' becomes clear.

Study Three: How Can It Be Affirmed That This Matter (of al-Ma`ribee) is Ijmaa Yet There Are Found Those Who Opposers?
Firstly: The Opposer is of two types: Either one who is fit and capable in this regard, from amongst the Scholars, who is referred back to and adhered to, or he is not like that and is from the students of knowledge who is not deeply rooted in the Sharee'ah knowledge. The first are excused since they have not looked at and investigated the matter completely, comprehensively, or it is possible that those with diseases in their hearts have mispresented the matter to him, just like others misrepresented the matter of parliamentary elections to some of the Scholars. So this category are granted one reward for their Ijtihaad. As for the second category, those who are not fit and able in this regard, then no consideration is given to their opposition in the first place, because they are not qualified in this and nor are they are a reference point in this matters, or for the Islamic Ummah in general. And the likes of these students of knowledge, if they agree with the Scholars, it is for their own benefit, and if not, then they are traversing upon their own path.

Secondly: It is from the opinion of the majority Ahl us-Sunnah that Ijtihaad is divisible, in other words a person might be capable of Ijtihaad in some types of matters as opposed to others. Hence, Ijtihaad is not a single entity, it is divisible. It is not a condition for Ijtihaad that a person reach the level of Ijtihaad in all matters, but when he knows the evidences for a single issue, and the ways of investigating it, then he is a Mujtahid in that matter, even if he is ignorant of the rulings in other matters. (Ibn Qudaamah's statement). And Ibn Taymiyyah mentions the same, that Ijtihaad is not a single (indivisible) matter, rather it takes division and separation, and a man can be a Mujtahid in one subject but not another. And the same is said by Ibn al-Qayyim, and Shaykh ash-Shanqeetee and Shaykh Ibn `Uthaymeen.

Hence, in light of this, it is obligatory to tend towards what those Scholars (who are known for skill and expertise in this field, and people of Ijtihaad in this field) have judged concerning Abul-Hasan al-Ma'ribee, and that they agreement amongst each other comprises an Ijmaa` that is considered.

Study Four: The Types of  Taqleed
The Forbidden Taqleed is of Three Types: a) Turning away from what Allaah revealed and not attending to it and sufficing with Taqleed of the Forefathers, b) Taqleed of the one about whom it is not known whether he is worthy of having his saying accepted, c) Taqleed after the proof has been established, and the evidence has become apparent in opposition to the saying of the Muqallid.

So where is the Taqleed that Abul-Hasan accuses the Salafees of, when they took the sayings of the Scholars? And of which type does it fall into? Rather, the acceptance of the sayings of the Scholars, is from a type amongst another type of Taqleed, and which is permissible, or even obligatory to resort to. Ibn Taymiyyah said, "That which the majority  of the Ummah are upon is that Ijtihaad is permissible in general and taqleed is permissible in general. They do not obligate Ijtihaad upon everyone, and make Taqleed forbidden, and nor do they obligate Taqleed upon everyone and make Ijtihaad forbidden." (Majmoo` 20/203). And those who are not fit and capable of independent Ijtihaad, then upon them is to ask the Scholars, as Allaah said, "Ask the people of the Remembrance (i.e. the Scholars) if you do not know".

This is the speech of the Scholars who are verifiers (in these matters) and as for Abul-Hasan then he wishes for every single person to be a Mujtahid and to investigate the speech of the Scholars and to try and distinguish between the sayings of the true Scholars that are built upon truth and evidence and between the speech of Abul-Hasan that is built upon desires, deception and falsehood, and then that they  judge and decide for themselves. So he has in effect made the common people and the students of knowledge to be judges over the real and true Scholars, and it is as if he has not come across the saying of ash-Shanqeetee, "No one opposes [the saying of] the permissibility of Taqleed for the common person except some of the Qadariyyah" (al-Mudhakkirah p.315), or the saying of ash-Shaatibee or al-Albaanee or the fact that from Taqleed is that which is permissible (without being an obligation) for the one who is not able. And Shaykh ul-Islaam explains this, saying that the one who is capable of Ijtihaad but in this instance, due to not having enough time, or the evidence is not clear to him, and similar matters, it is permissible for him to resort to taqleed, and this is like when he is not able to make purification with water (and hence makes tayammum instead). See Majmoo` (20/204). And likewise Ibn al-Qayyim says that the one who strives in following what Allaah revealed but some affairs are hidden to him, and he makes taqleed of one who is more knowledgeable of him, then this is praiseworthy, not blameworthy, and rewarded for, not punished" (I`laam al-Muwaqqi`een 2/130). And the saying of Imaam Ahmad, "And the one who claims that he does not hold taqleed (to be permissible) and that no one should make taqleeed of anyone in his deen, then this is the saying of a faasiq in the sight of Allaah and His Messenger (sallAllaahu `Alayhi wa Sallam), and he merely desires to nullify the narrations, and to negate the knowledge and the Sunnah and to become independent in his own opinion and rhetoric, and innovation and difference" (Tabaqaat al-Hanaabilah 1/31).

So when we have taken the verdict given by the Scholars, then we have taken the sayings of the most skilled from the most lofty amongst the people of knowledge, like Shaykh Rabee`, Shaykh an-Najmee, Shaykh Faalih, Shaykh al-Jaabiree, Shaykh as-Suhaymee, Shaykh Muhammad al-Bannaa, Shaykh Muhammad al-Madkhalee, Shaykh Sulaymaan ar-Ruhaylee, Shaykh al-Wasaabee and others. And all of this is called Ittibaa`, not Taqleed, because those Scholars have brought evidences which are established with them, and this is what the Salafees followed. And even if there was taqleed on our behalf of them, then this is from the angle of that taqleed which is either obligatory or permissible to make. However, despite all this, the reality of the matter is that there is no connection to Taqleed in this matter to begin with, because this is from the angle of Riwaayah (narration), and it is not from the angle of Ra'ee (opinion), such that it can be rejected by way of Taqleed. (In other words, the rulings of the scholars upon Abul-Hasan is actually by way of Riwaayah, them narrating the condition of this man, based upon what they have observed and seen, hence it is a form of Riwaayah and taking the riwaayah of the trustworthy).

Imaam ash-Shawkaanee said, "His saying, "And is taqleed in the matter of al-Jarh wat-Ta'deel sound (i.e. applicable, acceptable)?" I say: It is desirable for the questioner to know  - may Allaah pardon him - that taqleed is to accept the opinion (ra'i) of someone else, as opposed to his riwaayah (narration), without requesting the proof. And the ta'deel (appraisal) of the mu'addil for a narrator is not a (mere) opinion concerning anything. Rather it is a narrative of the condition of the one whom he makes ta'deel of or makes jarh of. This is because he narrates to us whatever is known to him about the condition of the narrator. And this, without doubt, is from (the angle of) narration, and not (mere) opinion, hence taqleed has no point of entry into this matter. And some of the latecomers have actually brought (this matter) with the intent of causing doubt about those claiming Ijtihaad, claiming that they have not actually left taqleed, from this angle. And you know well that this doubt-mongering (tashkeek) is falsehood, and which has arisen from the absence of distinction between ra'i (opinion) and riwaayah (narration)." In a small treatise called "al-'Adhb an-Nameer Fee Jawaab Masaa'il 'Aalim Bilaad 'Aseer", found within al-Fath ar-Rabbaanee of ash-Shawkaanee (1/218-219).

Hence, Riwaayah is other than Taqleed, and Taqleed does not enter into it.

To be continued... inshaa'Allaah.


This message was edited by abu.iyaad on 2-25-03 @ 4:07 PM

25-02-2003 @ 12:00 AM    Notify Admin about this post
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Study Five: Deliverance from the Forbidden Taqleed
Explanation that deliverance from the blameworthy forbidden taqleed is not except by returning to the Book and the Sunnah upon the understanding of the Salaf - then the quotation of numerous verses

- that the saying of the believers when invited to Allaah and His Messenger for judgement is that we hear and we obey
- that the Munaafiqoon when asked to come to what Allaah has revealed they turn away
- to follow what has been revealed upon us by our Lord and not to follow Awliyaa besides Him
- to take whatever the Messenger orders and to refrain from what he forbids

And also quotation of:

- the hadeeth that I have left amongst you two things, you will never go astray after them
- the saying of Ibn Mas`ood (radiyAllaahu `anhu), follow and do not innovate for you have been sufficed
- the saying of al-Awzaa`ee, have patience upon the Sunnah and stop where the people stopped and speak with what they spoke with, and refrain from where they refrained, and traverse the path of your righteous Salaf, for whatever sufficed them will suffice you

Then after this, a quotation from Shaykh al-Albaanee (rahimahullaah), explaining that the people are of three types: a) a Muqallid, b) a Mujtahid, c) and one who is in between, a Muttabi`, who follows what he finds of the Sharee'ah evidences from the sayings of the Scholars.

Then explanation that these are the levels of people in terms of understanding, and that this is what is depended upon, and as for the taqleed which comes with the meaning of blind ta`assub (partisanship), then this is rejected to begin with, as has already preceded.

From all this it is clear that this man, al-Ma'ribee wishes to remove the great standing of the Scholars, and to keep people unattached to them, and how the today resembles yesterday, as Safar and Salmaan did the same with the claim that the scholars do not know Fiqh ul-Waaqi`, the Current Affairs, reviling them by way of this, and al-Ma'ribee comes today, with another face, and says that whoever takes the words of the Scholars concerning him and his likes is to be considered a Muqallid, with the Taqleed that is haraam, and then he wrongly applies the texts and narrations that criticise Taqleed upon the one who is like this (i.e. takes the rulings of the Scholars), and this is either ignorance or pretence of ignorance on his behalf (i.e. of al-Ma'ribee) of the sayings of the Scholars that have preceded, and the previous Tafseel (explanation) that was mentioned.


25-02-2003 @ 12:00 AM    Notify Admin about this post
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The reality of the affair regarding ghotha?iya

Referring to the book
Rad al Qaadhi ?ala Abil Hasan as-Sulaimaani
By Abu AbdiSallaam Hasn ibn Qaasim ar-Raimi
Introduced by Sheikh Muhammad Abdulwahhaab Abdali al Wasaabi and Sheikh Yahyah Haajoori

Indeed it is an excellent book and a must read for any salafi especially in these times of deception and lies. Inshaallaah one will see the deception played by Abul Hasan and his followers in Luton in how they call those who take from the Ulama (who refuted him) as being Muqalids (blind followers). Yet knowing that we alhamdolillaah have taken from our scholars with detailed proof that we have found with them.

وقال الشيخ محمد الأمين الشنقيطي رحمه الله : "التقليد في اصطلاح الفقهاء هو : "قبول قول الغير من غير معرفة دليله ". [ مذكرة أصول الفقه صفحة 314 ]
So taqleed as Sheikh Muhammad Ameen Shanqeeti rahimahullaah says is to "accept a saying from someone without knowing the proof". [?Mudakira Usool al Fiqh? p. 314]

So how can it be said that those who followed the detailed proofs with the scholars are muqalids??? As Abdulqaadir of Luton and his companions continue to put out on the internet. Indeed they have said everything what Abul Hasan says against even issues that have been cleared if they only followed the scholars and took the affairs to the elders. And in this affair Sheikh al Banna, Sheikh Ahmed Yahyah Najmi and Sheikh Rabee' are the eldest with the proofs. The detailed proofs. For example, Abdulqaadir of Luton says that Sheikh Abdulmuhsin has said that Abul Hasan has taken his error back regarding using the term ghotha'iya (scum) for the companions. However Abul Hasan has not been clear in his retraction as he has persistently defended that ghotha'iya is not a revilement of the companions. Therefore, he has shown that he has not taken it back.

Sheikh Rabee' showed 6 stages of Abul Hasan?s position regarding his statement about the companions. The last stage was when he said in Jeddah, that ghotha'iya  is not to be considered a revilement of the companions. So where is the Tawbah and taking back of the errors OPENLY and without going back on it afterwards:

The following are Abul Hasan?s stages regarding his statement ghotha'iya on the companions taken from Sheikh Rabee?s Maraahil Abil Hasan wa Taqalubatuhu Howl Wasfihi liSahabati bil Ghotha'iya

Stage 1
Abul Hasan considers many of the righteous and truthful companions as not being free from falling into ghotha'iya (scum). [tape called: Fahm Saheeh Liba?d Usool as-Salafiyyah]

Stage 2
Abul Hasan defends his statement ghotha'iya regarding the companions when questioned in a tape called [Jalsa fi Ma?rib no.5 side 1]. He says he has other speech where he defends the companions. However this innovated principle of Mujmal and Mufassal where he tries to defend a clear error by saying elsewhere he has spoken good of companions. Sheikh Rabee? says this is worse than the innovated principle of Muwaazanaat where a person mentions the good as well as the mistakes of the innovators but in Mujmal and Muffassal you cannot even mention the mistakes since a person will say ?I have other speech elsewhere where I am correct.?

Abul Hasan in this tape further critises the companions as being exposed except a few. He says some of the companions followed the hypocrites and said statements of the hypoctrites. Then he says look at the story of the slander of Aisha radiallaahu ?anha.. After Abul Hasan is pressed by questioners, he says ?but if this word is an incorrect slip then I retract from the incorrect slip. But did they (the companions) fall into following the hypocrites?? Then he says, ?I retract from what I said.? Sheikh Rabee? says don?t trust this retraction after this long persistent defence especially since he continues to play until now.

Stage 3
Four months later after the sitting in Ma?rib he was asked about his statement ghotha'iya (scum) to the companions so he says ?These ones don?t know the meaning of reviling the companions, they don?t know the meaning of reviling the companions and certain news will reach you, don?t be hasty, go forward, and have glad tidings??

Stage 4
In summary, Abul Hasan  complains about why people are spreading statements about him saying this word when he has taken it back. But it is interesting when he says ?I retract from this statement since the pious predecessors have not use it. So after that, why is it said that he reviles the companions? Why did they not spread that I had taken it back?? [tape 1 side 2 regarding his defence and speech against Sheikh Rabee?] Sheikh Rabee? replies by saying, ?look at the reason for his retraction, it is amazing?and are you (Abul Hasan) waiting for statements from the salaf with revilement and curses upon the companions of the Messenger sallallaahu ?alaihi wa sallam??

Stage 5
In Madeenah, he now is sat by some of the scholars of Madeenah and says ?My statement on the companions (ghotha'iya) is a mistake. It is not allowed and I repent to Allaah?? Sheikh Rabee? says ?Until now he doesn?t admit that the statement ghotha'iya in the right of the blessed companions is a revilement but only a mistake so therefore he is a mujtahid (one able to give verdicts) and is rewarded by one reward.?
Other statements that were mentioned by Sheikh Muhammad al Madkhali from Osaama al Amri that while Abul Hasan was in Madeenah he said to Osaamah al Amri that his heart is inclined to splitting.
Other statements he made showed he has been concentrating on Sheikh Rabee? and either the Madeenah mashayakh will be with him against Sheikh Rabee? or with Sheikh Rabee? against him. This was quoted by Sheikh Muhammad al Madkhali in Jeddah that he eard this from Osaamah al Amri who was told by Abul Hasan.

Also when Abul Hasan left Madeenah he went to Riyaadh where he sat with the refuted Adnan Urur. These are just background points which Abdulqaadir and Luton won?t mention to you in their defence of Abul Hasan. Sheikh al Banna said that Abul Hasan wants to bring down the heads of salafiyyah now meaning Sheikh Rabee? to allow the da?wah of Ikhwaan in. Sheikh al Banna also warned brothers not to cooperate with those that support Abul Hasan such as Luton even if they have a conference and said tell them I Muhammad al Banna said so.

Sheikh Rabee? says
The reality became known about his retraction when it was said to him ?Sheikh Obayd or the shuyookh of Madeenah say that you have retracted from 20 points.? He said this is not true rather I have taken back two points. And I took them back from before meaning in Yemen in the seven tapes in particular tape no.1?

Stage 6
The last visit Abul Hasan made after his retraction in Madeenah he was asked in Jeddah about about the word ghotha'iya which he said earlier about the companions and he said ?This is not to be called revilement, this is not to be called revilement but it is more correct to use better words for the right of the companions and the right of the Prophets this is what is required. But if this is called revilement then sheikh Rabee? has much speech??

Then Abul Hasan says that he will not consider Sheikh Rabee?s speech on the companions as revilement so why should his statement be considered so.

Sheikh Rabee? says: ?So this is the reality of Abul Hasan?s repentance and this is the reality of his retraction, so whoever seeks to meet his Lord and is true to his salafiyyah and he should having nothing to do with him and consider his seriousness and warn from the deception of Abul Hasan and his likes.?

So now when Abdulqaadir of Luton quotes Sheikh AbdulMuhsin who says that Abul Hasan has repented from this statement ghotha'iya  then you can see Abdulqaadir?s deception and/or lack of knowledge in not mentioning the whole picture from sheikh Rabee regarding ghotha'iya. So Abdulqaadir should fear Allaah for either speaking about the affair without knowledge or hiding the whole picture from the people.

And Oncemore:

Where is Abul Hasan's retraction when he said that Abu Sa'eed al Khudri should have had good opinion on the Jewish dajjal Ibn Sayyad???

Where is Abu Hasan's retraction that the companions are also not free from bad upbringing (soo? tarbiyyah)? Which is also a revilement of the Messenger sallallaahu 'alaihi wa sallam.

Indeed the matter is clear for those who have stuck to the detailed refutation of the 21 scholars. Indeed it is a blessing from Allaah that when any innovation appears that He Allaah the Most High brings forth those who completely destroy it with the Hujjah of Allaah.

الشيخ ابن عثيمين رحمه الله : " ماابتدع أحد بدعة إلا قيض الله بمنه وكرمه من يبين هذه البدعة ويدحضها بالحق وهذا من تمام مدلول قول الله تبارك وتعالى " إنا نحن نزلنا الذكر وإنا له لحافظون  " شرح العقيدة الواسطية (1/ 34) .  
Sheikh Ibn Uthaimeen rahimahullaah said ?No one innovates an innovation except that Allaah out of his grace and blessing sends one who clarifies this innovation and suffices it with truth and this is the exact meaning of Allaah?s saying: We have sent down the remembrance and We will protect it. ? [Al Waasitiyyah: 1/34]

Abul Hasan and his followers oppress others if they don?t agree with them by saying they are blind followers but Allaah says,

( فاسألوا أهل الذكر إن كنتم لا تعلمون )
Ask those who know if you do not know

( وإذا جاءهم أمر من الأمن أو الخوف أذاعوا به ولو ردوه إلى الرسول وإلى أولى الأمر منهم لعلمه الذين يستنبطونه منهم
If they took it back to Messenger and those in Authority over them then they (Messenger and those in authority- i.e. the scholars) would have derived the benefits from it.

The taqleed that is allowed as mentioned by sheikh al Islaam ibn Taymiyyah
قال شيخ الإسلام ابن تيمية رحمه الله : " والذي عليه جماهير الأمة أن الاجتهاد جائز في الجملة والتقليد جائز في الجملة لا يوجبون الاجتهاد على كل أحد ويحرمون التقليد ولا يوجبون التقليد على كل أحد ويحرمون الاجتهاد وأن الاجتهاد جائز للقادر على الاجتهاد والتقليد جائز للعاجز عن الاجتهاد " مجموع الفتاوى [ 20 / 203 ? 204]
Sheikh al Islaam Ibn Taymiyyah said ?And what the majority of the Ummah hold that Ijtihaad is allowed in general and Taqleed is allowed in general. They do not impose ijtihaad on everyone and make taqleed prohibited nor do they impose taqleed upon everyone and make ijtihaad prohibited. And that ijtihaad is allowed for the one able to make ijtihaad and taqleed is allowed  for the one not able to do ijtihaad.? [V20/203/204]

قالإمام الشنقيطي ? رحمه الله -  حين قال : "لم يخالف في جواز التقليد للعامي إلا بعض القدرية " [المذكرة 315]"No one differed in the allowance of taqleed for the lay man except the Qadariyah."

Ibnul Qayyim continues:
وقال ابن القيم - رحمه الله - :" وأما تقليد من بذل جهده في اتباع ما أنزل الله وخفي عليه بعضه فقلد من هو أعلم منه فهذا محمود غير مذموم ومأجور غير مأزور " إعلام الموقعين [2/130] .

Imam Ahmed says:
بل كأنه لم يقف على كلام الإمام المبجل أحمد بن حنبل حيث قال : " ومن زعم أنه لايرى التقليد ولا يقلد دينه أحدا فهو قول فاسق عند الله ورسوله صلى الله عليه وسلم إنما يريد بذلك إبطال الأثر وتعطيل العلم والسنة والتفرد بالرأي والكلام والبدعة والخلاف " طبقات الحنابلة (1/31)

So the taqleed that is not allowed is when proof comes to you and you still prefer the saying of your Imam to the saying of Allaah and His Messenger sallallaahu 'alaihi wa sallam. Where is the truth of this type of taqleed that Abul Hasan and his followers have accused the salafees of doing. When the detailed proof has been with the 21 scholars who refuted Abul Hasan for his false principles.

Indeed sheikh Muqbil was right when he said:
أولاً: الشيخ العلامة مقبل بن هادي الو ادعي - رحمه الله ? قال " أخشى أن يفرق دعوتنا "
"I fear he(Abul Hasan) will split our call"

The following are all the refutation of Sheikh Rabee' on Abul Hasan?s innovated principles and innovations: May Allaah reward our Sheikh for his Jihaad.
أولا بعض ما كتبه شيخنا / ربيع  بن هادي المدخلي حفظه الله :
1.     تنبيه أبي الحسن إلى القول بالتي هي أحسن
2.     إعانة أبي الحسن إلى القول بالتي هي أحسن
3.     جناية أبي الحسن على الأصول السلفية
4.     موقف أبي الحسن من أخبار الآحاد الحلقة الأولى والثانية
5.     إبطال مزاعم أبي الحسن حول المجمل والمفصل
6.     مميزات الحدادية
7.     نصيحة ودية لمن يحترم السلفية
8.     رد شبهات المائعين والذب عن السلفيين
9.     براءة أهل السنة مما نسبه إليهم ذو الفتنة
10.     التثبت في الشريعة الإسلامية وموقف أبي الحسن منه
11.     حقيقة المنهج الواسع عند أبي الحسن
12.     الكر على الخيانة والمكر الحلقة الأولى والثانية
13.     نقمة أبي الحسن على أبي سعيد الخدري والصحابة من ابن صياد وطعن أبي الحسن في تربية النبي صلى الله عليه وآله وسلم لأصحابه
14.     إدانة أبي الحسن بتصديقه الكذب وبتطاوله بالأذى والمن
15.     النصوص النبوية السديدة لدك قواعد الحزبية الجديدة
16.مراحل أبي الحسن وتقلباته حول وصفه للصحابة بالغثائية
17. انتقاد عقدي ومنهجي على كتاب السراج الوهاج .
18. كلمة توجيهية وتحذير من الأدعياء .
19. تنبيه الشباب إلى الموقف الصحيح
20. على مايدل الاتفاق على تخطئة أبي الحسن
21. حجج وبراهين أهل السنة على أن أخبار الآحاد تفيد العلم
22. قاعدة" نصحح ولانهدم" عند أبي الحسن
23. مراحل أبي الحسن وتقلباته حول وصفه للصحابة بالغثائية
24. تلون أبي الحسن في قضية أخبار الآحاد
25. أبو الحسن ينافح عن أهل الأهواء
26. طليعة التنكيل بما في لجاج أبي الحسن من الأباطيل
27. التنكيل بما في لجاج أبي الحسن من الأباطيل ( الدفعة الأولى والثانية ).

The following are refutations on Abul Hasan by other scholars and students of knowledge:
1. تنبيه الغبي أبي الحسن المأربي للشيخ أحمد النجمي
2.صد العدوان الشنيع على من طعن في الشيخ  ربيع   للشيخ فالح الحربي
3. قد ابتلينا بقضية أبي الحسن بلوى  الشيخ عبيد الجابري
4.نصيحة لعبد الرحمن عبد الخالق وأبي الحسن المصري  للشيخ محمد بن عبد الوهاب البنا
5.تحذير من أبي الحسن وكشف حقائقه  للشيخ محمد البنا
6.تنبيه الأفاضل إلى أن قول أبي الحسن في الآحاد من أبطل الباطل للشيخ محمد بن هادي المدخلي
7.كشف حقائق أبي الحسن للشيخ محمد المدخلي
8.خمسة عشر ردا لأبي عمر العتيبي
9.هل يعذر الساكتون في قضية أبي الحسن للشيخ سليمان الرحيلي
10.أسئلة وأجوبة تحذيرية من أبي الحسن للشيخ الرحيلي
11.نبرأ إلى الله من ضلالات أبي الحسن وبدعه للشيخ علي بن رضا
12.إني أعظك أن تكون من الجاهلين " نصيحة للمأربي " للشيخ علي بن رضا
13.القول الحسن في نصح أبي الحسن  للشيخ / محمد بن عبد الوهاب الوصابي العبدلي
14.القول الأحسن في نصح أبي الحسن للشيخ الوصابي
15.القول السديد في نصح أبي الحسن العنيد للشيخ الوصابي
16.نقض دعوى الاستقراء عند أبي الحسن .للأخ / أبي مصعب علي بن ناصر العدني
17.هذا بيان للناس . للشيخ يحيى بن علي الحجوري
18.الطليعة لنسف أباطيل أبي الحسن الشنيعة . للأخ أبي مالك الرياشي
19.المكيال السلفي لرد بهتان أبي الحسن الخلفي . للأخ أبي مالك الرياشي
20.الرد المثالي على أبي الحسن السليماني .لأبى عبد السلام حسن بن قاسم الحسني الريمي
21.الرد القاضي على أبي الحسن السليماني وأذنابه من كل قاصي وداني وهو كتابنا هذا .        
22.الرد الرباني على أبي الحسن السليماني.لعبد الله البخاري.(12)ردا
23.أدلة جناية أبي الحسن . للأخ هاني بن بريك
24.تعجيم القول المفحم للأخ هاني بن بريك
25. الذب عن السنة وعلمائها للشيخ عبد العزيز البرعي
26. رؤوس الأقلام من مخالفات منهج أبي الحسن وأتباعه لمنهج السلف الكرام وأئمة العصر الأعلام للأخ الشاعر أبي رواحة الموري

(فماذا بعد الحق إلا الضلال)
So what is after truth except misguidance!!

As for those who defend Abul Hasan like those in Luton then it is said to them
remember the verse:

قال تعالى{واتقوا يوما ترجعون فيه إلى الله ثم توفى كل نفس ما كسبت وهم لا يظلمون}
"And remember a day when you will return to ALLAAH then every soul will be given what they brought forth and they will not be oppressed."

You have indeed oppressed your salafi brothers and oppressed the trust of guiding the people to the truth. You have insulted your Muslim salafi brothers and confused the masses by speaking about the affair without knowledge. Indeed you must return to your Lord with humility and research the issue before you speak. And it is better that you don't speak for there are those who are capable of bringing the speech of the scholars directly to the people without confusion and deception aiding the truth and people of truth.

All the Arabic quotes are taken from the above mentioned book Rad al Qaadhi ?ala Abil Hasan as-Sulaimaani
By Abu AbdiSallaam Hasn ibn Qaasim ar-Raimi
May Allaah reward him much for his great benefit from this book.

Abdulilah Lahmami

قال تعالى:{إنا نحن نزلنا الذكر وإنا له لحافظون}
قال الشيخ السعدي - رحمه الله - في تفسيره (3/31): " فلا يحرف محرف معنى من معانيه( القرآن ) إلا وقيض  الله له من يبين الحق المبين وهذا من أعظم آيات الله ونعمه على عباده المؤمنين".

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