Abul-Hasan’s Status with Shaikh Muqbil

Shaikh Abul-Hasan as-Sulaimânî’s (i.e., al-Ma’ribî) detractors would have you believe that he was refuted by his shaikh, Shaikh Muqbil bin Hâdî al-Wâdi’î, before his death. What they usually don’t tell you is that Shaikh Muqbil had some pretty lavish praises for his student, Shaikh Abul-Hasan; some of which are scattered throughout some of his printed books (this is all in addition to the fact that Shaikh Muqbil, may Allah have mercy on him, mentioned Abul-Hasan’s name in his final will and testament as one of the two students of his that people should refer to in cases of dispute; the other being Shaikh Muhammad bin ‘Abdil-Wahhâb al-Wasâbî). Below are some of the praises Shaikh Muqbil had for his student, as mentioned and collected by Shaikh Muhammad Muhsin al-Farhânî:

Shaikh Abul-Hasan al-Ma’ribî’s Status with Shaikh Muqbil al-Wâdi’î

Here I (i.e., Muhammad al-Farhânî) will point out that Shaikh Muqbil al-Wâdi’î, may Allah, exalted is He, have mercy on him, used to see Shaikh Abal-Hasan as-Sulaimânî al-Ma’ribî, may Allah, exalted is He, preserve him, as:

  1. from the salafî scholars in this era;
  2. from the helpers of monotheism in this era;
  3. from the greatest of people who clarified the types of monotheism in this era;
  4. from the scholars to whom recourse is advised, whose books are to be read and whose tapes are be listened to;
  5. from the shaikhs who revealed the partisans and clarified what they were upon;
  6. from the esteemed scholars who were not partisans;
  7. its advised to seeking of knowledge with him;
  8. to travel to him;
  9. that he and his students are from those who represent the Islamic awakening;
  10. and that with them is a propagation and lessons like their lessons in Dammâj and better. 

He, may Allah have mercy on him, had been asked, “If we were asked who are the salafî scholars of this era, then how do we reply?” He answered, “ … and in Yemen is a good group from the people of knowledge; and the virtue in that is Allah’s, glorified and exalted is He, … ,” until he said, “ … and in Ma’rib is the noble brother, Abul-Hasan, may Allah preserve him … .”[1]

He was also asked, “Who are the helpers of monotheism of this era, individuals and groups?” He answered, “The helpers of monotheism of this era are the People of the Sunnah in the land of the two sanctuaries, Najd and the Hijâz, in Egypt and in Yemen … from their notables present now are Shaikh Ibn Bâz, Shaikh al-Albânî, Shaikh Ibn ‘Uthaimîn … ,” until he said, “ … and brother Abul-Hasan, the companion of Ma’rib … .”[2]

He was also asked, “[‘Abdullah bin Faisal] al-Ahdal says that of the people of this era, Sayyid [Qutb] clarified the three types of monotheism the most; the monotheism of divinity, the monotheism of lordship, and the monotheism of the names and characteristics” He answered, “This is not correct. … Rather, the greatest of the people of this era [i.e., who clarified the types of monotheism] are the men of monotheism, the likes of Shaikh Ibn Bâz, Shaikh al-Albânî, Shaikh Ibn ‘Uthaimîn … ,” until he said, “ … Shaikh Abul-Hasan al-Misrî … .”[3]

He was also asked, “Who are the scholars to whom recourse is advised, whose books are to be read and whose tapes are be listened to?” He answered, “We had spoken about this more than once, but we will repeat it another time. From them are Shaikh Nâsir ad-Dîn al-Albânî, may Allah preserve him, and his noble students, the likes of brother ‘Alî bin Hasan bin ‘Abdil-Hamîd, brother Salîm al-Hilâlî, brother Mash·hūr bin Hasan; Shaikh ‘Abdul-‘Azîz bin Bâz, may Allah preserve him; Shaikh Muhammad bin Sâlih bin ‘Uthaimîn … ,” until he said, “ … and likewise, brother Abul-Hasan al-Misrî and brother Muhammad bin ‘Abdil-Wahhâb al-Wasâbî … .”[4]

He also said, “And with Allah’s praise, the People of the Sunnah riddle the society. The Prophet, may Allah send salutations and peace upon him, says, «A group from my nation will not cease being apparent on the truth, those who forsake them do not harm them, until Allah’s command comes, while they are like that.» So Shaikh Rabî’ bin Hâdî, may Allah preserve him, is in the land of the two Sanctuaries and Najd uncovering the partisans and clarifying what they are upon; Shaikh Abul-Hasan in Ma’rib, Shaikh Muhammad bin ‘Abdil-Wahhâb in al-Hadîdah … .”[5]

He also said, “From the noble scholars who are not partisans are the likes of our brother, Muhammad bin ‘Abdil-Wahhâb, Abil-Hasan [al-Ma’ribî], and whoever traverses on their path from the scholars of Yemen.”[6]

He was also asked, “What is your advice for the Hadramî youth?” He answered, “What I advise the Hadramî youth with is sticking to the Sunnah and those who we love for Allah, mighty and majestic is He, [who] parting with is unbearable for us, and [who] we love to visit whenever the opportunity presents itself. So I advise them to embark upon the seeking of knowledge … and seek brothers from the beneficiary students of knowledge, visit them, and stay with them a month, or two months, or three months, seek from their noble brothers, the likes of brother ‘Abdul-Musawwir, brother ‘Abdul-Majîd ash-Shumairî, brother Muhammad al-Hâshidî, Shaikh Muhammad bin ‘Abdil-Wahhâb, Abil-Hasan al-Miṣrî, ‘Abdil-‘Azîz al-Bura’î, brother ‘Uthmân … just as I advise them with visiting their brothers and the seeking of knowledge, regardless if it be in Ma’rib or in Dammâj … .”[7]

He was also asked, “Is there are word [of advice] you could direct to the Algerian youth?” He answered, “I had forwarded the adivce at the beginning of the talk and that which we also advise them with is the seeking of beneficial knowledge, then whoever is able to travel to the land of the two Sanctuaries to Shaikh Ibn Bâz and the other shaikhs, or to Egypt, our brother, Mustafâ al-‘Adawî, or to Yemen, like Abil-Hasan, may Allah preserve him, and Shaikh Muhammad bin ‘Abdil-Wahhâb, may Allah preserve him, and others.”[8]

He also said, “That which represents the Islamic awakening is what our brothers, the People of the Sunnah here, are upon, and also what our brothers, the People of the Sunnah in Ma’rib and Ma’bar, are upon, and also what the students of Shaikh Ibn Bâz and the students of Shaikh Ibn ‘Uthaimîn are upon … ,” until he said, “ … and whoever sets out on their course, the likes of brother Mustafâ bin al-‘Adawî and brother Usâmah al-Qūsî, the likes of brother Abî Is·hâq al-Huwainî—and I forgot one of the imams of this time, Shaikh Nâsir ad-Dîn al-Albânî. So these are those who represent the Islamic awakening … .”[9]

He was also asked, “How many branches have branched out for this school and mention the names of those responsible for them?” He answered, “With us now, with Allah’s praise, are schools in Yemen and much good has been spread in other than Yemen … our brothers, with Allah’s praise, in Ma’rib, they have propagation and they have lessons, like our lessons—or better. So may Allah reward them well … .”[10] [11]

And Shaikh Muqbil, may Allah have mercy on him, has large praise for Shaikh Abil-Hasan, may Allah preserve him, in other places.

 

——————————————————————————–
Endnotes:
[1]
Tuhfah al-Mujîb ‘alâ As’ilah al-Hâdir wal-Gharîb, under the subheading, “As’ilah ‘an Jam’iyyah Ihyâ’ at-Turâth wa Hizb at-Tahrîr” pgs. 210-211.

[2] Qam’ al-Mu’ânid wa Zajr al-Hâqid al-Hâsid, vol. 1, pgs. 30-31.

[3] Fadâ’ih wa Nasâ’ih, under the subheading, “ar-Radd ‘alal-Ghabî al-Mu’ânid”, pg. 152.

[4] Tuhfah al-Mujîb, under the subheading, “al-Ajwibah ‘alâ As’ilah as-Salafiyyîn al-Brîtâniyyîn”, pg. 60.

[5] Tuhfah al-Mujîb, under the subheading, “Hadhih Surūriyyah fa-ihdhurūhâ”, pgs. 184-185.

[6] Ghârah al-Ashritah ‘alâ Ahl al-Jahl was-Safsatah, under the subheading, “Tabdîd adhDhullâm ‘an Hukm al-Intakhâbât fil-Islam” within an answer to the question, “Who are the influential people?” (vol. 2, pg. 168).

[7] Fadâ’ih wa Nasâ’ih, pgs. 165-166.

[8] Ghârah al-Ashritah, under the subheading, “Ajwibah As’ilah min al-Jazâ’ir”, vol. 1, pg. 439.

[9] al-Musâra’ah, within an answer to a question from asSahwah newspaper, pg. 169.

[10] Ghârah al-Ashritah, under the subheading, “Irshâd al-Muhtâj ilâ Ma’rifah Da’wah Ahl as-Sunnah bi Dammâj”, vol. 1, pgs. 216-217.

[11] We saw whenever our shaikh, Muqbil al-Wâdi’î, may Allah have mercy on him, mentions the scholars of this era, he mentions the senior scholars and associates students of knowledge from him students with them. This is noteworthy, and the aim here is clarifying the status of Shaikh Abil-Hasan, may Allah preserve him, with Shaikh Muqbil, may Allah have mercy on him.

Source: al-Farhânî, Muhammad bin Muhsin bin Muhammad. Mâ Hakadhâ Tūrid Yâ Sa’d al-Ibl? Naqd Kitâb al-Hajūrî al-Musammâ bi ‘atTabaqât’ (Word format), pgs. 6-9. sulaymani.net (accessed September 1, 2010).

About Rasheed Gonzales
My name is Rasheed Gonzales. I’m a Muslim convert of Filipino descent. Born and raised in Toronto, Canada, I was guided to Islam through one of my younger brothers and a couple of friends, all of whom had converted to Islam sometime before me (may Allah reward them greatly). I am married with four children (and the praise is Allah’s) and also a volunteer for the Qur'an & Sunnah Society of Canada, based in Toronto.

27 Responses to Abul-Hasan’s Status with Shaikh Muqbil

  1. abdullah says:

    Masha Allah, He Praised Shaykh Al Muhaddith Abu Ishaq Al Heweny?

  2. Yeah, I was kind of surprised to see that, along with his mention of Shaikh Mustafa al-Adawi. I was always under the impression that they were considered to have been “off” as well. It was nice to see the shaikh’s good mention of them.

  3. Abu-Subay'ah says:

    mashaa Allah, it would be nice to also have dates these statements were made to put together a time frame.

    it’s also interesting that the term “islamic awakening” was used….i wonder what the actual question was there.

  4. The print of Qam’ al-Mu’anid I have is the second edition, which was printed by Maktabah San’a’ al-Athariyyah in 2002/1422. I know the book was transcribed from tapes, but I’m not sure when the tapes are dated. The print I have of Fada’ih wa Nasa’ih is a little bit older, printed by Dar al-Haramain of Cairo in 1999. And the shaikh, himself, passed away around 2001, if I remember correctly.

    The strongest evidence to show that the shaikh’s opinion of Shaikh Abul-Hasan didn’t change was what he stated in his last will and testament, which has been translation and shouldn’t be too hard to find on the net.

    Not sure about the “Islamic awakening” question though.

  5. IbnShareef says:

    As Salaamu ‘Alaikum wa Rahmatullaah

    Alhamdulillah Was Salaatu Was Salaamu ‘Alaa Rasoolillaahi wa Ba’d:

    The impression I always had of Abul Hasan Al Ma’ribee was that he is/was one of the greatest deviants in recent times with respect to the Salafi Da’wah, even being labelled a Dajjaal. (Probably because the only information available on these issues or what reached me was from spubs or salafitalk).

    Another first impression I had was that Shaykh Muqbil (rahimahullah) was from the first individuals to recognise his ‘deviance’ when I was listening to a tape and brother Abu Uwais (rahimahullah) said that Shaykh Muqbil said ‘I fear for the da’wah from this man, Abul Hasan…’

    In any case, even though you have shared with us, baarakallaahu feek, his status with Shaykh Muqbil there are those who will reply with:

    (1) This was before his deviance was exposed so all of this is irrelevant now and he was hiding his true manhaj from Shaykh Muqbil.

    (2) That the detailed criticism takes precedence over the general praise. So they would (as you know) say that the other ‘Ulamaa did detailed refutations of Abul Hasan Al Ma’ribee etc so we have to take that and not the general praise of Shaykh Muqbil or anybody else.

    I have recently seen this principle enacted (whether it is correct to appy it or correctly applied, I don’t know) with respect to madeenah.com. Shaykh Muhammad ibn Haadee (hafidhahullah) spoke against them however Shaykh Khalid Ar Raddaadeee, Shaykh Saalih As Suhaymee and Shaykh Wasee’ullaah ‘Abbaas (hafidhahumullaah) all praised the website (as can be found on the website itself). So it is being said that the detailed criticism done by Shaykh Muhammad ibn Haadee renders invalid the praises of the other Shuyookh who praised madeenah.com.

    Strangely enough, if my memory serves me correctly, when spubs/salafitalk was coming under attack, they did as madeenah.com does now, reposting some posts where spubs was praised by Shaykh ‘Ubayd, Shaykh Anjaaree and other Shuyookh,obviously in defence of the themselves and their honour. However I don’t know if a ‘jarh mufassal’ was done on spubs.(At that time I wasn’t really paying much attention to the happenings)

    In any case, everyone should realise or start realising that there are always two sides to the story. So br.Rasheed, while some of us appreciate hearing the other side, as you very well know, others would cast it aside based on aforementioned (or other reasons/principles and Allaahu A’lam). Baarakallaahu feekum.

    Haadhaa Wallaahu ‘Alam.

  6. Wa ‘alaikum as-salam wa rahmatullah wa barakatuh, brother IbnShareef.

    May Allah reward and bless you for your comment. I’m well aware that there are those out there who will completely disregard these quotes citing the often misunderstood and misapplied principles you mention and that’s fine; they’re free to do what they please.

    The main thing I always stress is for people to use their heads, to think for themselves, to use some form of common sense. With these quotes, for example, if someone tries to suggest that these quotes are not valid or that, as you mentioned, its claimed that Shaikh Muqbil was aware of Shaikh Abul-Hasan’s supposed deviance, one could easily point out that these quotes came from books that were printed and published as recently as just before Shaikh Muqbi’s death. One could also point out the fact that Shaikh Muqbil still included advice to refer to Abul-Hasan in times of dispute in his final will and testament, which was included by his daughter in her brief bio of him. If it was known to Shaikh Muqbil and the others that he was deviant, why wouldn’t they have these books edited and have Abul-Hasan’s name stricken from their pages–or at the very least a footnote added to indicate that these recommendations and praises are no longer valid? We see no such thing being done, however.

    There are other facts mentioned by Shaikh al-Farhani in his book as well; facts that can’t easily be ignored and cast aside.

    But just as I mentioned in What’s the Deal with QSS?, if these things are ignored and in favour of blindly adopting the opinions of others, those guilty of that shouldn’t fool themselves into thinking that their stances were built on legitimate study and investigation.

  7. Abu Man? says:

    wa ‘alaikum assalaam Ibn Shareef

    The question you asked is very apt, common and valid. (Yes I know you didn’t actually ask a question but the hidden question is: What do you have to say about this line of argument?).

    Thing about it though, does the reality really rest on what this or that shaykh has to say? Personally, I find the whole chasing after “what was the last thing the shaykh said” in any mas’alah a bit frivolous. If we are trying to confirm what is the shaykh’s madh-hab, then there’s a place for that; but when searching for the strongest position in any particular issue, when the evidences are available there’s no point in harping about what was (for example) shaykh al-‘uthaymeen’s last position on photography. The only ones who do that are those devoid of ‘ilm so that they are incapable of understanding and looking at the evidences and the principles involved, but instead resort to shaykh folaan said this and shaykh’allaan said that. This is their “knowledge based” approach to debating… quite ridiculous really.

    Unfortunately it’s quite common to hear “salafi’s” zealously propagating the “correct position” on particular “manhaj” (in reality fiqh) issues based on what the modern ‘ulamaa have to say. Issues like al-isbaal, the niqaab, trimming the beard etc.l… very much in the same way that those blind following a particular madh-hab might. (Don’t get me wrong, nothing is wrong with blind following a madh-hab or one of the living ‘ulamaa under certain conditions, but it’s the imposition of an opinion based on blind following that’s problematic).

    This issue, and the many issues similar to it, can be looked at from two angles
    1. The angle of the taalib al-‘ilm and those above his level
    2. The angle of the ‘aammee or the general person

    Some of the things I’m going to mention for the general person is going to apply to the student also, so don’t think that what I say pertaining to one doesn’t apply to the other. Also, I’m going to be very brief (so as to not spend the rest of the night in baHth wa taHqeeq

    1. The Student
    And by student, I mean specifically here the one who has reached the level where he has easy access to source information and the ability to understand and discern the arguments of the opposing sides.
    –> If the particular issue really does matter to him (because many times it doesn’t and shouldn’t…for example this al-Ma’ribee issue now…to most students it doesn’t really make a difference if he was a dajjaal or not, or conversely whether the one calling him that was actually more befitting of that description)
    Then he can read both sides of the argument, or he can examine the “detailed disparagement” to see if he’s really convinced, especially if he has intimate knowledge of the person in question.

    Now this issue of the possible fallibility of al-jarh al-mufassar/mufaSSol (detailed/explained disparagement) is a hot button topic these days. Really though, it’s quite obvious that not every detailed disparagement is acceptable –> If I were to say that ash-Shaykh Ibn Baaz is kaafir and knowledge is not to be accepted from him because he gave a fatwaa to let the US use Saudi land to fight the ‘iraaqis, so he helped the kuffaar against the muslims…are you going to accept that? Some people would have you believe that if it were to come from certain shuyookh (i.e. Shaykh Rabee’) you MUST accept it, regardless of whether the argument is correct or false. Clearly this isn’t the case.

    So if the student has the ability to recognise an acceptable jarh from a rejected one it is for him to do that. Very much in the same way that he can compare between positions in fiqh.

    Secondly, one has to look at what the particular disparagement necessitates. Not every jarh is going to make the formerly thiqatun thiqah [the highest (or one of the highest) level of ta’deel] into kadhdhaabun waDhDhaa’ (a lying fabricator).
    Many have the false notion that when an ‘aalim is wrong about one issue or a few issues, that this automatically renders everything that he has with him of knowledge and benefit to be void and invalid. This is typically what our extremist brothers base a large part of their “isqaaT” [or bringing (a person) down] on. They attack the person from all sides with all sorts of exaggerated accusations, then they might take a saying or two of his to a scholar (or a number of) who will give the ruling that the saying is wrong (and in many cases, this might be the scholar’s personal view that can be accepted or rejected or the issue might be presented to him in a dishonest way) –> Then they use the fact that this particular scholar agreed with them on that particular issue to insinuate that all the rest of their preposterous exaggerated claims are true and accurate.

    Sometimes the ability to discern these things doesn’t depend on any grand ‘ilm, but simply some common sense.
    Perhaps an example of this is the laughable ruling that our bro Shadeed Muhammad is unfit to give da’wah and his classes should not be attended or listened to based on him taking his family to the movies!
    Don’t be led to believe that the stalwarts of al-jarh wat-Ta’deel in their houses in the arabian peninsular have some secret hidden knowledge that isn’t available to you.

    2. The general person (this applies to students as well)
    What our transgressing brothers really rely on is that you and I don’t have to ability or time to look at the issue in any real detail. So they (whether deliberately or not, I’m not sure) construct a web of taqleed (blind following) to confuse and scare us into conforming to what they’ve chosen for us.
    The web is very deep running, but the way out is simple.

    Quite simply, and know this akhee fil-laah, Allah guides. Whether it’s the kaafir, the mushrik, the person of innovation, or the sinner (and all of us are sinners), Allah guides. He – Lofty is He – has said:
    إِنَّ عَلَيْنَا لَلْهُدَى
    Truly! Upon Us is (to give) the guidance, (Al-Lail 92:12)

    Allah shows each of us signs for us to be able to recognise truth from falsehood, each one at his level. It doesn’t take a scholar to discern between what pleases Allah and what doesn’t. Ask your heart.
    An example of how Allah shows signs to the misguided is his treatment of the munaafiqeen

    See they not that they are tried once or twice every year? Yet, they turn not in repentance, nor do they learn a lesson (from it). (At-Tawbah 9:126)

    Do we not see the sickening fitan that happen every year? One minute Falih al-Harbee is from the most knowledgeable wrt to the manhaj of the salaf, next minute he’s jaahil mubtadi’, what about fawee al-athari, most recently hishaam ‘aarif? Read about all of the lofty praises for al-ma’ribi, specifically for his book in al-jarh wat-Ta’deel…what about Ali al-Halabi? What about (soon in my assessment) Yahya al-haajoore?
    This thing is a freakin’ circus!

    Did you see this kind of foolishness from the likes of Shaykh Ibn Baaz, al-uthaymeen…? In our times…the shuyookh of riyaadh or makkah and (most of) madeenah? “Have you not then any sense?”

    What about the results we’ve seen in the west? Is this Islam? Is this ahlus-Sunnah?

    It is upon the ‘aammee to make ijtihaad… but not ijtihaad in interpreting the texts of the Qur’an and Sunnah…but ijtihaad in choosing someone trustworthy to inform him about what he believes to be pleasing to Allah’s in any particular situation. He makes that decision based upon his assessment of the ‘aalim’s/students knowledge and piety.

    In the same way that the Christian should see the contradictions in his religion and the unreliability of his church leaders, you and I can’t pretend we don’t see what we see.

    We can tell and determine (sometimes not instantly but with time) who’s dependable and who isn’t.
    When we recognise this, it’s not upon us to pay attention to these people any more.

    So when, for instance, Abu Fajr comes running with the latest on an issue of fiqh or tabdee’ or whatever, quoting whoever he wills from the shuyookh, who cares? Not me.

    So don’t let people confuse you after you already know what they’re about and what you’re about. Be honest to Allah and then yourself, and regardless of who says what, you’ll be ok in the end.

    And return to who you trust, through who you trust and go ahead and live your life…the ‘ulamaa are plentiful wal-hamdu lillaah once you get past the self endorsing group of 6 (or so).

    (I’m wrote this as if it’s directed to Ibn Shareef, but it applies to everyone including myself)

    Anyways, I’ve rambled too long already…I hope I’ve said something beneficial.

    Allahumma-ghfir war-Ham

    RG’s edit: Edited at poster’s request.

  8. IbnShareef says:

    baarakallaahu feekum for the advice and info brothers.

    What is astonishing about this all, is how far it has spread (or is spreading)…it’s virtually international. Ilallaahil Mushtakaa.

  9. abdullah says:

    May Allah Have mercy upon Shaykh Muhammad bin Jameel zeeno adn grant him the highest place in paradise.

  10. islam4me says:

    Ameen

  11. بن شريف says:

    الحمد لله و الصلاة و السلام على رسول الله و السلام عليكم و رحمة الله

    I recently (today) saw Shaykh Rabee’s defence of Shaykh ‘Ubayd (حفظهما الله) -see http://www.sahab.net/forums/showthread.php?t=384478- and it’s left me wondering what’s going to happen next…I mean, from the implicit meaning of Shaykh Rabee’s words…it’s likely to think that there’s going to be somewhat of a backlash from the students of Shaykh Yahyaa or the Shaykh himself… (I saw Abu Man’s comment about in his assessment maybe Shaykh Yayhaa is next – I’m wondering if this is the beginning)….Allaahul Musta’aan.

  12. If Shaikh Rabi’ decides to start speaking ill about Shaikh Yahya, he’s in for a pretty turbulent battle; at least with Shaikhs Ali Hasan and Abul-Hasan, they showed some respect to him. Shaikh Yahya’s not one known for holding back or for using tactful and courteous language towards his opponents (see my other comments scattered throughout the comments sections of various posts here); there’s a reason they say Shaikh Yahya’s tongue is worse than the tongue that was dubbed “the brother of al-Hajjaj’s sword” (i.e., Imam Ibn Hazm’s).

  13. Abu Amatullah says:

    The salaf were known to have said statements

    1- If you see a man doing such and such know he is upon the sunnah.
    2- If you see a man doing such a such know he is upon innovation.

    Is it not surprising that these ghulaat take only the second type of these sayings upon its apparent meaning but leave out the first type of statements?!?

    Tafseel is required for both types of statements and we do not simply depend on one or the other in and of itself.

    These ghulat constantly repeat Shaikh Rabi’ is Imam of Jarh Ta’deel. Is he really? Let’s look at some of those contemporaries he has made lavish ta’deel then damning jarh of them:

    1. Falih Harbi
    2. Abul Hasan
    3. Usamah Qusi
    4. Jordanians lately Shaikh Ali Hasan
    5. Soon to come Yahya Hujooree or Ubaid Al-Jabri

    and the list goes on. I challenge anyone (ghulat, i know you come on these blogs) to show me scholars of the past that made such u-turns on their CONTEMPORARIES.

    How can the Imam of Jarh Tadeel keep getting his ta’deels wrong upon those in front of his eyes his contemporaries?!?

    The case is closed!

  14. Abu Amatullah says:

    Musa Rishardson attempts to compare the Imam Ahmed with Shaikh Rabi on troid .. another chapter to be included in the refutation. Will keep you posted.

  15. Abdullah says:

    Assalamualaikum wa Rahmatullahi wa Barakatuhu,

    “These ghulat constantly repeat Shaikh Rabi’ is Imam of Jarh Ta’deel. Is he really? Let’s look at some of those contemporaries he has made lavish ta’deel then damning jarh of them:

    1. Falih Harbi
    2. Abul Hasan
    3. Usamah Qusi
    4. Jordanians lately Shaikh Ali Hasan
    5. Soon to come Yahya Hujooree or Ubaid Al-Jabri

    and the list goes on. I challenge anyone (ghulat, i know you come on these blogs) to show me scholars of the past that made such u-turns on their CONTEMPORARIES.

    How can the Imam of Jarh Tadeel keep getting his ta’deels wrong upon those in front of his eyes his contemporaries?!?”

    1. I think that your argument is pretty irelevent, becasue whether or not Shaykh Rabee Hafidhahullah is Imam of Jarh Wat Ta’deel or not, it still does not mean that he is always correct. It also does not warrent blindly following his opinion.
    2. They need to be more specific, do they mean that he is an authority when it comes to ilm rijal al hadeeth? this would not be suprising if he was an authority in ilm ar rijaal al hadeeth becasue that is his specialty and he is a muhaddith. However, if this is there intent when they call him imam of jarh wat ta’deel, then in my hyumble opinion, Ash Shaykh Alee Al Halabee is an imam of Jarh Wat Ta’deel also.
    3. If they mean that he is an authority regarding the refutations of various Mubtadia’h, then Ash Shaykh Alee Al Halabee also, In my humble opinion is to be considred one of the imams of Jarh Wat Ta’deel. After all, he does have an ample amount o knowledge when it comes to refutateing people. Look at his refutations of Nur aldin Al Itr, Habib Ar Rahman Al Adhamee, al Ghumaree, etc.
    4. this is my last an final point. it is amazing that somebody who is less knowledgable, as well as younger than shakh alee can be call a ‘Aalim but when it comes to shaykh Alee, he is Just a student of knowledge. I personallt believe that Shaykh Alee has The Same amount of knowledge as Shaykh rabee, if not more.

    P.S. Did anyone see this? I believe that they are about to drop shaykh muhammad al imam.

    http://musamills.wordpress.com/2011/01/13/about-the-book-al-ibanah-by-shaikh-muhammad-al-imam/

  16. ilyas says:

    as salamu alikum

    i like to know, what books of jarh wa tadil has shaikh rabee written? Look at all the imam of jarh wa tadil of the past, they have written books on jarh wa tadil or books on ilm ul rijaal? where are his books?

    Shaikh Alee Hasan and shaikh Abul Hasan have plenty to show their credentials and credibility!

  17. Abdullah says:

    Assalamualaikum, Akhee Ilyas, I am not sure of any books on ilm Ar Rijal Al Hadeeth, however he has plenty of books on hadeeth.
    1. Tahqeeq of An Nukat ‘Ala Kitab Ibn Al Salah
    2. Tahqeeq of Tawassul wal Waseelah of ibn Tayyimah
    3. Mudhakkirah fil Hadeeth (A very good book thats availibe in english and arabic)
    4. Makkantu Ahl Al Hadeeth
    5. Bayna Al Imamayn Muslim Wa Ad daraqutnee
    6. Taqseem Al Hadeeth Ila Saheeh Hasan Wa Daeef
    and many othors…
    May Allah Reward Our Shaykh And Grant him The Highest place in Janna

  18. Abdullah, Allah is more knowledgeable, but I believe Ilyas’s question was rhetorical and if not, then more of a challenge to the shaikh’s ardent followers to provide evidence of his credentials in disparagement and accreditation.

  19. P.S. Did anyone see this? I believe that they are about to drop shaykh muhammad al imam.

    Yeah, I saw that the other day. I don’t remember how I found it, but it made me chuckle. These people are truly brain dead. It’s a tragedy that they are looked at as representatives of Salafism; surely to Allah we belong and surely to Him we return.

  20. ilyas says:

    “then more of a challenge to the shaikh’s ardent followers to provide evidence of his credentials in disparagement and accreditation”

    As salamu alikum, exactly what i was intending!

    Shaikh Ibn baz, speciality Fatwa…….. plenty, unique on its own

    Shaikh Ibn Uthaimeen speciality Fiqh/explanations…….. plenty, unique on its own

    Shaikh Muqbil and Shaikh Al Albanee Hadiths/usool al hadith/ all things hadeeths……….. plenty, unique on its own

    Shaikh Rabee “imam jarh wa tadil”…….. any works of “jarh wa tadil”….. i have still to come accross, not editing, checking, etc…….

    Shaikh Ali hasan and Shaikh Abul Hasan boths have works on Jarh wa tadil and its sciences, unique….

    Its not a challenge, but a fact, some is not a imam, unless he has mastry over that topic?

    Imam Bukhari……. why is he an imam?

    Imam Muslim…… why is he an imam?

    plain and simple.

  21. It’s amazing how hard these jokers continuously try to dupe people into believing that Shaikh Muqbil believed Shaikh Abul-Hasan to be a threat to Salafism and that knowledge shouldn’t be taken from him; it’s like they’ve got this massive obsession to prove this.

    I challenge anyone of them to answer this, especially the fools at SunnahPublishing (Maaz Qureshi, Malik the Green man, et al.) or any poster on SalafiTalk. If Shaikh Muqbil really thought of Shaikh Abul-Hasan as you’re insinuating, then why on earth would Shaikh Muqbil name him as one of two scholars people should refer to in times of differing in his last will and testament?

  22. abdulhamid says:

    salamalaikum

    thought id share this, sh. abul-hasan’s speech in front of the yemeni president, in a meeting of yemeni scholars that was held in san’a last month

    http://www.safeshare.tv/v/IzHDCQGSodc

  23. Muhammed says:

    As Salamu ‘Aleykum brother, do you have Sheikh Abdul Mohsen Al Abbad’s praise of Sheikh Abul Hasan Al Ma’ribi with the reference? May Allah bless you.

  24. Wa ‘alaikum as-salam wa rahmatullah, brother.

    You can find some of the transcribed statements here. They’re Arabic posts from back in 2008, but the conversations being transcribed are actually from 2002-3. I’ve heard at least the first one in an audio clip, but I don’t know where to find that now.

  25. Muhammed says:

    I cannot understand Arabic brother, do you have a translation?

  26. Skimming through the first transcribed conversation, it looks like one I’ve translated before. I’ll have to search my harddrive for it and review it before posting. I’ll have to do that after I wake up, though. I’m going to go sleep right now.

  27. Pingback: More of al-Abbad’s Words Regarding al-Ma’ribi « Rasheed Gonzales

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