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Posted By Topic: Shaykh Najmee has spoken...

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04-08-2003 @ 1:43 PM    Notify Admin about this post
Posts: 82
Joined: Dec 2002
assalaamu alaykum,

Shaykh Najmee... have spoken on the book by Shaykh Muhsin, what do the great ulamaah of our time say about this book?

Shaykh Faalih Al Harbee has named a few of our kibaarul ulaamah:

Saalih al-fawzaan
Abdul-azeez aal-shaikh
Saalih al-layhadaan (all in Riyadh) then after some words he mentioned  
Rabee bin hadee -makkah
Ahmed bin najmi -saamitah
Zaid bin hadee al-madkhali -jizaan
Ubaid al-jaabiree -madinah

what do they say?
04-08-2003 @ 9:16 PM    Notify Admin about this post
Posts: 154
Joined: Dec 2002
wa'alaikum assalaam

08-08-2003 @ 10:18 AM    Notify Admin about this post
Posts: 82
Joined: Dec 2002
jazakaAllaahu khair brother,

i'm aware of what has been posted on the forum, but as i asked what do the other scholars say? shaykh faalih listed a few of our kibaarul ulaamah which i wrote down. I am curious as to what they have to say as well;
below is the list again but I have omitted the ones that have already spoken:

Saalih al-fawzaan
Abdul-azeez aal-shaikh
Saalih al-layhadaan (all in Riyadh) then after some words he mentioned  
Zaid bin hadee al-madkhali -jizaan


umm aboo yahyaa
08-08-2003 @ 3:41 PM    Notify Admin about this post
Posts: 846
Joined: Sep 2002

Shaykh Abdul-Azeez Aal ash-Shaykh, in what is reported from him, said about the book of Shaykh Abdul-Mushin in general:

His speech is true and correct...

And when asked about the People of Knowledge who say that the one who distributes this book is an Innovator, he said:

This is an error, it is not correct...

Shaykh Saalih al-Fawzaan when asked about the book and being informed that some of the Mashaayikh judged that the one who distributes the book is an Innovator and a person of fitnah said:

Distribute and spread it, and do not turn to anyone...

Shaykh Zayd bin Haadee al-Madkhalee: On the 12th July, in the al-athariyyah conference in London, prior to the beginning of his talk by tele-link, had a conversation with Shaykh Fawzee al-Atharee, in the course of which he said about the book of Shaykh Fawzee "Maadhaa yureed Ahl us-Sunnah bi Ahl is-Sunnah" which is a  reply to the book of Shaykh Abdul-Muhsin, "Rifqan Ahl is-Sunnah bi Ahl is-Sunnah":

Anaa ta'allaqtu bihi katheeran...

Which means "I was greatly attached to it...", meaning the reply of Shaykh Fawzee to this book of Shaykh Abdul-Muhsin. Whoever wishes to verify this, let him contact Shaykh Zayd, or Shaykh Fawzee, or the organisers some of whom were present, and from whom this has been narrated.

Ahl us-Sunnah write what is for them and against them, whereas Ahl ul-Bida wad-Dalaalah  only write what is for them. You will not see on any of the other boards, those of the Innovators and the Hizbiyyeen presenting the speech of Shaykh Ahmad an-Najmee, Shaykh Rabee', Shaykh Faalih, Shaykh Zayd al-Madkhalee, Shaykh Saalih as-Suhaymee and Shaykh Ubayd and presenting the true realities of this whole situation (from its historical background and context) - why because they would be thoroughly exposed and their trickery and dishonesty laid bare.

This is what happened:

1. After the passing away of four of the Major Scholars of the Ummah, a concealed Ikhwaanee, former takfeeree, who got put to trial with the Jam'iyyaat and their wealth, and was greatly troubled by Shaykh Rabee's war against the Ikhwaanee figureheads, came out in the open with a manhaj he had secretly concealed for numerous years. He could only do this after the Major Scholars passed away, all of whom acknowledged the great rank and status of Shaykh Rabee', and had defended him and spoke of his defence of Sunnah and Salafiyyah and warring against Ahl ul-Bid'ah

2. Signs of that appeared from him many years earlier, and the Mashaayikh of Yemen noticed these signs, and Shaykh Rabee' also noted some generalisations, ambiguities, and errors he made in his book "as-Siraaj al-Wahhaaj...", and his lenient position against the Ikhwaan, and thus advised him secretly.

3. Some of the mistakes he had made were calling the Sahaabah "ghuthaa'iyyah", "araadhil", revilement of the two Prophets Moosaa and Daawood (alaihimaa as-salaam), reviling Abu Sa'eed al-Khudree, making muwaazanah for Sayyid Qutb, and defending him on the issue of Wahdat ul-Wujood with full knowledge that many of the Scholars of Ahl us-Sunnah, including Imaam al-Albaani, had refuted him, using the principle innovated by Abdullaah Azzaam of "Mujmal and Mufassal" to defend Sayyid Qutb on the issue of Wahtad ul-Wujood" (which Abdullaah Azzaam used to refute Imaam al-Albaani), his cooperation and taking wealth from the Jam'iyyaat of Hizbiyyah, and many other matters.

4. When some of the students of knowledge went to him to advise him, and when some of the other Mashaayikh from Yemen sat down with him in lengthy sittings, he returned it with accusations of "haddaadiyyah" and labelled the Salafees with the same labels he used against the Sahaabah "ghuthaa'iyyah", "aqzaam", "araadhil, asaaghir" and so on. He began to play games, and did not accept or admit to his errors. So in return for the advice he was given, with all kindness and sincerity, he began name-calling, insulting, and drew upon his dictionary of slanders, insults, sarcasms and mockery and directed this to Ahl us-Sunnah in Yemen.

5. The matter was raised to Shaykh Rabee who, after years of patience, and good opinion, began a process of attempted rectification. This began by general, soft advice at the beginning to help Abul-Hasan to return to that which is best. Unfortunately, Abul-Hasan showed nothing but persistence and arrogance and playing games, so Shaykh Rabee' was resolved to refute all his falsehood piece by piece. So over a period of 4 months or so, the Shaykh refuted each of his principles - which were sophisticated principles, the aim of which was to destroy the Salafee manhaj, especially as it relates to the Innovators, and the Jam'iyyaat and Jamaa'aat of Hizbiyyah. Abul-Hasan, merely continued the work started by Ihyaa at-Turaath and Salman al-Awdah and Adnaan Ar'oor and al-Maghraawee, except that he learnt and became skilful after knowing how they had been refuted by the Scholars of Ahl us-Sunnah. Hence, his destructive, sophisticated principles:

a) That which he calls "Mujmal and Mufassal"
b) "We correct but do not destroy", this principle being a rebellious child of Ar'oor's "we correct but do not disparage", which had been spanked by Shaykh Ibn Uthaymeen, Shaykh al-Fawzaan and others years earlier.
c) We do not make taqleed of anyone - this being a beautified slogan the aim of which is to cast doubt about the authority of the Scholars who separate Sunnah from Bid'ah, and their rulings, judgements, advice and direction
d) We make "tathabbut", which in reality is only another slogan by which doubts are placed on the reports of the reliable people who speak on the deviants and hizbees, and yet when it comes to speaking about Salafees, no such principle is applied.
e) Ahaad Hadeeth do not amount to sure knowledge, and casting doubts about the supporting factors - all of this fitting in with the generality of his other principles mentioned above - and using the arguments of the Innovators, such as the Mu'tazilah and Ash'ariyyah in this regard.
f) The principle of the "vast, spacious manhaj", one that includes Ikhwaan, Tableegh and Jihaad within Ahl us-Sunnah, and rendering their mistakes as those that do not fall outside of Ahl us-Sunnah.

And other affairs.

So Shaykh Rabee' stood to repel all of that.

6. All of this led the Ikhwaanee Dog to develop a severe case of rabies, one in which the ahwaa (desires) ran freely and ferociously (tatajaaraa bihimul-ahwaa). Knowing that he was defeated, his manhaj destroyed, his carefully laid out plan utterly ruined, the Ikhwaanee Dog went on a "public relations mission", and resorted to a "damage limitation plan".

Shaykh Rabee bin Haadee al-Madkhalee said in his latest refutation of al-Ma'ribee's so called "tankeel"
This war began with the expedition (ghazw) of al-Ikhwaan al-Muslimeen, and other than them into the Land of Tawheed, and all of the Arabian Peninsula, and it extends and drops and raises for it many banners, until the time of the greatest revolution came, the revolution of Abul-Hasan al-Misree al-Ma'ribee, and so he (Abul-Hasan) fought desperately (in this revolution of his) and they all (the Ikhwaan) fought desperately with him, perhaps that this (revolution) might be the one that brings the decisive blow upon the Salafee manhaj. However, and by the praise of Allaah, they only yeilded an attrocious defeat (for themselves), after their corrupt principles were demolished, and their stagnant weapons were wrecked, by Allaah's aid and His help for this manhaj...." (Rabee.Net)
Shaykh Rabee' bin Haadee al-Madkhalee said,
"So Allaah mobilised Ahl us-Sunnah and granted them success in repelling the falsehoods of these people and exposing their people, all as sincere advice (in calling) to Allaah, His Messenger and the Believers. And amongst the tribulations whose spear has been directed towards Ahl us-Sunnah specifically, the people of the Salafee manhaj, in order to slaughter them, is the tribulation of Abdur-Rahmaan Abdul-Khaaliq, the tribulation of Mahmood al-Haddaad, the tribulation of Adnaan Ar?oor, the tribulation of Hasan al-Maalikee, and the tribulation of Abul-Hasan al-Misree al-Ma?ribee, and this (latter one) is the most severe one of them all, and the greatest one with regards to deception and wide claims. And amongst these wide and false claims is the claim of "ta?seel"  (laying down foundations, principles). And what will tell you exactly what this "ta?seel" is? It is nothing but throwing destructive, corrupt principles (usool) that destroy the principles of Ahl us-Sunnah wal-Jamaa?ah and the manhaj of the Salaf us-Saalih. Especially the principles (from the Sunnah) that stand against innovations and the various (types of) misguidance." (From "Haqeeqat ul-Manhaj il-Waasi' 'Inda Abil-Hasan - The Reality of the "Vast Manhaj" [Intended] In the View of Abul-Hasan", from Rabee.Net).

So after all this, these public relations missions and damage limitation plans involved the very same that previous Ikhwaanees had resorted to when they had been found out. The example given by the Scholars is that of the Qutbiyyah in the early 90s like Safar and Salman when they began to run to Shaykh Ibn Baaz and others and complain that there are a group of people who are splitting Ahl us-Sunnah and speaking about the "du'aat" and attacking them and so on, when in reality, it was them who were belittling the major Scholars, mocking them, and breaking the youths attachment to them, and arousing them against the Rulers. But when they were found out about this, they feared, and went on these missions, to save themselves. These diplomatic missions indeed worked, and it bought them time, lengthy time, years in fact, within which they propagated confusion and deception, before their realities became known at large, and when the same major scholars spoke against them and their manhaj many years later.

7. The first of the "public relations missions" was the Ikhwaanee Dog's referral of the matter to the Mashaayikh of Madinah (after he knew that the Shaykhs of Yemen knew his reality and persistence upon falsehood after they advised him, and likewise Shaykh Rabee realised his reality and persistence upon falsehood after he advised him). The followers of al-Ma'ribee were somewhat pleased and slogans where heard everywhere, "the Shaykhs of Madinah are dealing with it", "just keep out of it and let them deal with it", "we shall wait till they say, they will solve this matter and rectify it" and so on. But then it turned out that after meetings with Shaykh Ubayd and Shaykh as-Suhaymee, and after the passing of time which these Shaykhs had given to al-Ma'ribee to make the necessary amends to his mistakes (which previously, for over a year, he did not admit, and evey fought against those who pointed out these mistakes to him) - it became clear to these Shaykhs that he was a hizbee, deviant who was playing around in order to harm Ahl us-Sunnah. Hence, we saw their statements (those of Shaykh Ubayd, Shaykh Muhammad bin Haadee, Shaykh as-Suhaymee) - the essence of which can be summarised as follows, that the al-Ma'ribee is an Ikhwaanee in flesh, who was sent to destroy Ahl us-Sunnah in Yemen and to turn them against each other, and that he is a maakir (plotter) la''aab (one who plays, fools around), and they warned from him and from his followers. From this point onwards, many of the other Scholars also spoke, refuting Abul-Hasan, and in total, at least 30 people of knowledge convicted him of misguidance, deviation and innovation, and many of them convicted him of being a liar, after first hand experience with him. And thousands of pages were written refutation of him, in a short time, and which collectively, were more than what has ever been written about the Innovators that came before, like Suroor, and Abdur-Rahmaan Abdul-Khaliq, and Safar and Salmaan and Ar'oor - all with clear evidences and evident proofs.

8. So that public relations mission with the Shaykhs of Madinah failed and the dog's rabies increased in their severity, and this led to the next level of "damage limitation" and counter-attack, - one which in fact was running parallel to other attempts. So al-Ma'ribee wrote to Shaykh Abdul-Muhsin al-Abbaad complaining to him about Shaykh Rabee', and claiming retraction from his errors of insulting the Sahaabah (something which he later contradicted, only further revealing his sickness and playing around) - This is just like Safar and Salmaan used to run to Shaykh Ibn Baaz and others and complain about Shaykh Rabee and the Shaykhs of Madinah. It might be possible that al-Ma'ribee also wrote to others from the people of knowledge, and if not, then definitely his army of followers will have rushed to these Shaykhs and presented a certain picture to them with the objective saving face. This then resulted in certain comments that came from certain Shaykhs, like Shaykh Abdul-Muhsin al-Abbaad. And in reality, these Shaykhs had not been through the experience of the Shaykhs of Yemen, and Shaykh Rabee' and some of the Shaykhs in Madinah with Abul-Hasan al-Ma'ribee, and the only picture they saw was one in which al-Ma'ribee was refuted and criticised on certain issues, which they believed did not necessitate the level of warning and criticism that had already been made. So something of success was achieved by these public relations missions. Then this matter continued like this (their public relations missions) up until recent times when Shaykh Abdul-Muhsin authored a book on the subject of gentleness between Ahl us-Sunnah - due to his belief that this issue of al-Ma'ribee was a matter between Ahl us-Sunnah.

9. As the Shaykhs have explained, the way the Hizbiyyeen behaved after this was exactly the same as the way the Hizbees behaved with the general advice of Shaykh Ibn Baaz around 11 years ealier, which he gave generally to everyone, and did not specificy any specific people by it. They rejoiced with it and spread it, thinking it to be specifically for them, when this was not the case at all.

However, regarding this book of Shaykh Abdul-Muhsin and the preceding events of the past year, two different orientations emerged, or two sets of perceptions from the people of knowledge, and these perceptions and viewpoints being based upon their level and depth of knowledge and experience of the fitnah of al-Ma'ribee.

So those who witnessed first hand the innovations, deviations and disguised principles of al-Ma'ribee and the real and true way he was actually implementing them, as well as his mistakes in aqeedah and manhaj and his attacks upon Ahl us-Sunnah, and who played an instrumental role in advising him first hand, having patience with him and observing his reaction and behaviour, and thus realising that he is an Innovator, then they saw immediately, that those who pounced upon this book were none other than the Suroorees, Takfeerees, Qutbees, Hizbees, Ikhwaanees, and the followers of al-Ma'ribee, the new brand of Ikhwaanees to enter fitnah into Ahl us-Sunnah. So they made statements that reflected this reality:

So from their statements:

Shaykh Ahmad an-Najmee:
QUESTION: Our Shaikh, may Allaah preserve you, perhaps it is not hidden to you that Shaikh Abdul-Muhsin al-Abbaad , may Allaah preserve him, has written a risaalah with the title, "Rifqan Ahl us-Sunnah bi Ahl is-Sunnah", and now in Algeria, we have the fitnah of the followers of al-Eed as-Shareefee, and the followers of Abil-Hasan, they spread this book and the Mumayyi'een and Ahl ul-Ahwaa, are distributing it with a very great distribution. I have read a chapter within this book and this is what they really revolve around, the saying of the Shaikh, "The fitnah of Tajreeh (making jarh) and hajr (boycotting)",  perhaps you have read the risaalah O Shaikh?
SHAIKH: What is important is that someone has refuted this risaalah, a Yemeni from the students of Shaikh Muqbil has refuted it with an very good reply, and Fawzee al-Atharee al-Bahraini has also refuted it, with a good reply, and Alhamdulillah, Ahl us-Sunnah rejected this.
QUESTION: Fine, O Shaikh, and what about the one who spreads this (book)?
SHAIKH: [interjecting], The one who spreads this, this indicates that he is an Innovator, who desires tribulations.

Shaykh Ubayd al-Jaabiree:
I know from experience that Ahl ul-Ahwaa take whatever chance they can from some of the affairs that arise from some of Ahl us-Sunnah, then they twist it for their own benefits whereas it is not really of benefit to them...

Then after being asked about those who spread this book the Shaykh said,

This person is a person of fitnah, either a person of fitnah or one who does not know (the situation)..." Then the Shaykh added to this, "...especially when such a person spreads it amongst the general people (at large), the likes of me (i.e. the Shaykh) and you (i.e. students of knowledge), from those people who understand could read the book, but as for one who spreads it by the hundreds, to the general and specific people, in accordance with what I have said, then this is either one who is heedless (does not know) or is a person of fitnah (saahibu fitnah).

Shaykh Rabee bin Haadee:
Certainly, men do err, and they can be correct, regardless of what level of knowledge and excellence they reach, and this particular risaalah, then I consider it to be naseehah, fundamentally, even if there are some observations upon it. However, the faction that has rejoiced with it, in reality, they are the ones woh are convicted (by it), and they are the oppressive, and the transgressing (faction), and the (faction) originating the tribulations and persisting upon them...

Make the people understand that they are the ones who revile the scholars, and they are the ones who began with oppression. And most of the people with them know these realities, so increase them in insight by this, and nullify their scheme and their plot, because this is from the plots of the Hizbiyyeen. And Shaykh Ibn Baaz (rahimahullaah) issued a naseehah to the youth, a general advice, so the hizbiyyoon rushed to explain it upon other than what Shaykh Ibn Baaz  (rahimahullaah) intended. Then a decisive blow was directed at them and the suspicions against the people of Madinah (i.e the scholars such as Shaykh Rabee) were negated, and he praised them and extolled them and he also reviled those oppressive hizbiyyeen who had turned the truth into falsehood and falsehood into truth. He praised the people of Madinah with goodness, then he said about those people that they explained his bayaan with lies, treachery, confusion and deception, he said, "As for the du'aat of baatil, and those who stir the murky waters, they are the ones who spread confusion upon the people, and say that the intent by the speech was this and that...

Shaykh Saalih as-Suhaymee:
This (risaalah) is not to be treated the way those desire it, the Shaykh desires something and they desire (other) false things. I say the Shaykh desires something but they desire false things, those followers of Abul-Hasan or other than them who stirr in the murky waters, they always distort the speech and texts of the scholars, just as they said concerning the bayaan of Shaykh Ibn Baaz before how many years, that it was in reference to the people of Madinah, yet it was a general naseehah to the du'aat and nothing more or less than that. However, the Shaykh himself, his refutation upon them was that he said, "That those, they stirr the murky waters". Shaykh Ibn baaz, so we ask Allaah that he grants success to Shaykh Abdul-Muhsin to issue a bayaan which falsifies the claims of those.

Questioner: And how O Shaykh do we behave with those who spread (this) and say that this is a refutation upon Shaykh Rabee and Shaykh Faalih and who reviles the scholars who spoke against Abul-Hasan...

Shaykh Saalih as-Suhaymee: Say to them "You lie", Say to them, "You lie", the Shaykh does not desire this, the Shaykh desires a general naseehah, and you are distorting the speech from its proper places.

Questioner: Meaning, and spreading the likes of this risaalah, what do you see concerning it?

Shaykh Saalih as-Suhaymee: By Allaah, if there is harm in its distribution, then do not distribute it.

Shaykh Faalih al-Harbee: (meaning of his words)
The Ahl ul-Ahwaa have used this book and spread it in every place. The people of falsehood do not rejoice with truth, they only rejoice with what agrees with their desires, they rejoice with the opposite of truth...

There is also no doubt that they found in the book what supports them, yet they are disputants against the Sunnah and its people. This is why you see them always attached to awhaam (conjectures) and interpreting words however they desire, just like they did years earlier with the bayaan of Shaykh Ibn Baaz (rahimahullaah) which they took to refer to Ahl us-Sunnah, and then Shaykh Ibn Baaz falsified them and declared they saying as counterfeit and stated specifically those who are Ahl us-Sunnah...Sometimes some amongst Ahl us-Sunnah might see what others do not see, or one might make an ijtihaad in which he believes he is correct, and then criticise others on account of it, but in reality he is the one who is in error. And we by the praise of Allaah are not like the people of desires, we actually have a balance/scale, a detailed and just balance/scale, which is that of the Book and the Sunnah upon the understanding of the Salaf...

The Shaykhs like Shaykh Ibn Baaz and Shaykh Ibn Uthaymeen used to differ with us when we would speak about the Hizbees in their methodologies. This is because they did not come to know of their realities, and we knew their realities, and we say that they would excuse us in that, and then afterwards what was clear to us became clear to them. And afterwards when they looked in detailed, they issued a verdict of misguidance upon them, and their deviation and imprisonment for them and they were punished, and the falsehood of their manhaj became known. So afterwards it became clear that there is no difference between us, but they were excused because they did not know and we stated what we believed and what was apparent to us from those people and we judged by this....So this risaalah (of Shaykh al-Abbaad) is like this, the matter is the same...

10. And in addition Shaykh Abdul-Muhsin, when he realised that the Ikhwaanees, Suroorees, Takfeerees, Qutbees and others were using his book to defend their manaahij and their figureheads, issued a clarification, rebutting this. Here are some points from Shaykh Abdul-Muhsin's recorded and documented statement:
The book "Rifqan" has no connection at all to those referred to in "Madaarik..." (i.e. Safar and Salmaan), their is no connection at all to them.

Rather, this book does not refer to al-Ikhwaan al-Muslimeen, or those put to trial with Sayyid Qutb and others from the Harakiyyeen, and it does not refer to or concern those who are put to trial with Fiqh ul-Waaqi' and those who revile the Rulers, and likewise those who make the people flee from the Scholars. It does not refer to them neither from near nor from afar (i.e. such people have no basis at all to use this Shaykh's book!).

It only concerns Ahl us-Sunnah only! And it is in reference to those who are upon the path of Ahl us-Sunnah but amongst whom some ikhtilaaf occurs.

That the book does not relate to those factions who are deviated away from the manhaj of Ahl-Sunnah wal-Jamaa'ah.

The fact that this clarfication was made in itself indicated the truthfulness of the observations made in the statements of the Shaykh's quoted above, namely that the people of fitnah and the Innovators spread this book.

11. So now reading these statements of clarification (from all the Shaykhs listed above), one gets a clear picture of what has actually taken place, and what is currently taking place. The situation is the same as it was during the years 1990-1995 when their was mass confusion about Safar and Salmaan, and when there was even defence of these Qutbees by the likes of Imaam al-Albaanee and criticism of refutations upon them and speech against them. But eventually the truth prevailed...

12.  Then as for the book itself, then let us go back to the statements of the Shaykhs regarding it:

Shaykh Ubayd:
Shaykh Abdul-Muhsin, according to the title that I have come to know, is actually advising Ahl us-Sunnah in relation to Ahl us-Sunnah. And this is a matter that is agreed upon by all of the Shaykhs that we have known, and we are upon this as well...

Shaykh Abdul-Muhsin himself in what he explained in his clarification (by meaning):
It (the book) only concerns Ahl us-Sunnah only! And it is in reference to those who are upon the path of Ahl us-Sunnah but amongst whom some ikhtilaaf occurs

Shaykh Rabee, then he has explained that the book contains advice for all of Ahl us-Sunnah in general and in truth it applies to al-Ma'ribee and his followers because they are the ones who began the revilement and cursing and so on, not the other way around, so they should benefit from it, and they should spread the fact that they have been convicted by this book. The point being here that Shaykh Rabee' acknowledges the advice in the book within its proper context. He said:
Certainly, men do err, and they can be correct, regardless of what level of knowledge and excellence they reach, and this particular risaalah, then I consider it to be naseehah, fundamentally, even if there are some observations upon it.

Shaykh Saalih as-Suhaymee confirming that correct naseehah is intended by it:
Shaykh Saalih as-Suhaymee: This (risaalah) is not to be treated the way those desire it, the Shaykh desires something and they desire (other) false things. I say the Shaykh desires something but they desire false things, those followers of Abul-Hasan or other than them who stirr in the murky waters, they always distort the speech and texts of the scholars...Say to them "You lie", Say to them, "You lie", the Shaykh does not desire this, the Shaykh desires a general naseehah, and you are distorting the speech from its proper places...

So what we learn from the above is that these Shaykhs acknowledge the aspect of nasheehah in the book "Rifqan..." which is general and which in and of itself contains benefit and goodness without a doubt. And it is for this reason, and in this perspective that we also see the speech of Shaykh Saalih al-Fawzaan encouraging its distribution, and likewise Shaykh Abdul-Azeez Aal ash-Shaykh saying that the words of Shaykh Abdul-Muhsin are correct and true. There is actually no dispute about this, with the exception of a few issues that have been taken against the book which contain error, specifically in the final chapter on jarh and tajreeh. So the fact that there exist those from the people of knowledge who seeing the goodness that is in the book, encourage it, then this most certainly, does not benefit the Hizbees in anything, and nor does it harm the Salafees in anything. In our explanation and points of advice dated 8th July 2003, posted on Salafitalk, regarding how Salafees should view the book of Shaykh Abdul-Muhsin, "Rifqan...", we said:
1. The book contains excellent admonitions in general about certain affairs and characteristics and lays down excellent guidelines for dealings between the clear Salafees. The Shaykh has brought together tremendous statements from the Book of Allaah, the Messenger (sallallaahu alayhi wasallam) and the Salaf.

In light of all of the above, the rejoicing that we see by these people who left the Sabeel of the Mumayyi'een only to join its Siraat, and who make Ihyaa of the Baatil, spread nothing but Clear Misguidance, all in the name of the Call to Islaam, and the (fraudulent) flag of Naseehah, then the rejoicing by these people is in vain! Poor souls.

So these are some quick notes on this matter.


Al-Ma'ribee is a Ikhwaanee Mubtadi' Daall, Mudill, Kadhhaab, by the collective Jarh Mufassar of over 30 people of knowledge, the likes of which has not been seen in the last 15 years regarding any of the previous Ikhwaanee Imposters.

This matter is not clear to many of the people of knowledge, the main reason being, their not being in a position to have experienced this whole fitnah from beginning to end, with direct first hand involvement and interaction, and also the shuttle diplomacy missions of al-Ma'ribee that typically exemplify the "damage limitation" behaviour of all deviants when they are exposed.

Thus, one large group of scholars convicted al-Ma'ribee of innovation and misguidance with clear manifest proofs, and another group hold that this is an issue of excusing a scholar for erroneous ijtihaads, and how one is to treat the mistaken ijtihaads of Ahl us-Sunnah. Shaykh Abdul-Muhsin considered al-Ma'ribee to be one who erred and made mistaken ijtihaads, whereas those who know al-Ma'ribee thoroughly considered him an Innovator who came from the Ikhwaan and invented principles to destroy the Salafee manhaj and split its people (which of course he achieved some of that).

Thus, Shaykh Abdul-Muhsin wrote a book of advice, may Allaah reward him, based upon his understanding of the whole matter. This advice is of benefit to Ahl us-Sunnah only (and noting that not everyone claiming to be Ahl us-Sunnah is actually Ahl us-Sunnah, like Ar'oor, al-Maghraawee, and al-Ma'ribee and other Ikhwaanees). So this book only benefits the Salafees, to the degree of all the goodness that is within it.

The Ikhwaanees in all their forms (Qutbiyyah, Surooriyyah, Turaathiyyah, Ar'ooriyyah, Maghraawiyyah, Ma'ribiyyah) have used this book to support the baatil that they are already upon, they got caught and exposed by the Scholars who pointed out this fact.

When the Scholars pointed out this fact, these Hizbees ran to other Scholars, like Shaykh al-Fawzaan, and Shaykh Abdul-Azeez Aal ash-Shaykh and others, to extract speech (such as what has  been quoted above), again to save face, because when it became clear that Shaykh Abdul-Muhsin wrote the book generally for all of Ahl us-Sunnah, and when the scholars pointed out that they are lying upon him by specifying names, and by claiming that Shaykh Abdul-Muhsin defended them specifically and other types of interpretations, and when the Shaykhs of Ahl us-Sunnah exposed and pointed out what they were doing with this book, they ran to these other scholars to extract some speech. This is just another manifestation of a continuing series of deception after deception.

First the Shaykhs of Yemen thoroughly explained the condition of al-Ma'ribee. Then the matter was referred to Shaykh Rabee' and we heard the followers of al-Ma'ribee saying "Yeah.. Shaykh Rabee gonna deal widit...". Then when Shaykh Rabee' gave advice, had patience and then saw and explained the reality of this man, Shaykh Rabee was thrown aside. Instead the goalpost changed again, and this time, "Yeah... the Shuyookh of Madeenah gonna deal widit...". Then when the Shaykhs had around ten or more sittings with al-Ma'ribee, gave him advice, asked him to recant and take back his attacks upon Ahl us-Sunnah of being Haddaadiyyah or otherise prove this allegation with clear evidences, and when they saw no retraction, but just games and playing and fooling, and when certain statements of al-Ma'ribee were narrated to them, which explained his real and true motives (of wishing to demolish the Salafees) they

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