Abdullah al-Farsi: How valid are Madkhali criticisms?

http://www.youtube.com/watch?v=lvgPMMSimNI

“They have no thiqaat, they are big liars” [49:40]

“They have become like soofees, afraid of their shaykh… Being different from the shaykh is the end of everything… You will no go to paradise you will go to hellfire.” [51:28]

“This is a big distortion of salafiyyah, more than the distortion of the takfeerees of salafiyyah.” [58:55]

“They are worse (than the takfeerees), they are distorting Salafiyyah in a much worse way, in a much devilish way, in a much evil way. “[59:35]

“Ibn Uthaymeen said, ‘They are parties, a party which is based on declaringanyone who differs with them to be an innovator. And they do this is the name of Salafiyyah, and they are the furthest from Salafiyyah.”… But they say, ‘No shaykh Ibn ‘Uthaymeen doesn’t mean us, he must mean some people on Mars.’ ” [1:01:05]

“We ask Allaah to guide Rabee’ and make him die on the right way.” [1:05:50]

“A big scholar like Ibn Khuzaimah, or better than him in his time, did not say, ‘My word is the word, he who doesn’t declare him an innovator is an innovator (himself)’. ” [1:1:55]

====

Dr. Abdullah al-Farsi has a Ph.D in Mechanical Engineering, from Cleveland State University, U.S.A.  He has studied many books under senior students from the Islamic University of Madeenah, and has been encouraged by them to teach the books of Aqeedah in English.

He was known to Shaikh Ibn Baaz and has an honorary tazkeeyah (recommendation) from Shaikh Badiuddin Shah Sindhi.  He is also known to major scholars such as; Shaikh Saaleh aal-Shaikh and Shaikh Saleh ibn al-Fawzan.

Dr Abdullah has been active in the field of dawah since 1980.  This has mostly been in America and Europe, and he has also taught many Aqeedah books in Kuwait.  He has done extensive personal research on books of Tafseer, explanations of Hadeeth and the writings of Shaikhul-Islaam Ibn Taymiyyah

Sh. Abdal-‘Azeez Aal al-Shaykh Defends Sayd Qutub

Questioner: May Allah bless you. Your eminence, a question says: ‘What is the difference between unity of creation as expressed in Tafseer al-Dhilal (of Sayyid Qutb) and the misguided doctrine of pantheism?’

Sh. Abdal-‘Azeez Aal al-Shaykh: My brothers, the Tafseer of Sayyid Qutb, ‘In the Shade of the Quran’ is not actually a Tafseer work. He titled it ‘In the Shade of the Quran’, as if to say to the Muslims: This Quran is a system for the Ummah to live under, for her to learn from its ethics and drink from its pure spring. As if he were saying: Turn to the Quran with all your heart so you may find the solutions to your problems, answers to your dilemmas, so you may put your anxieties to rest, and so on.

The book demonstrates a very high standard of literary style. However, this literary style and the usage of some phrases may give some people incorrect first impression and suggestions of Shirk or a lack of respect towards the Prophets, etc. However, if one were to read over it again, he would find it an excellent literary style of a very high standard, although, someone who hasn’t read much of his writings wouldn’t understand it. As for the book itself, then… [speech unclear] it is not free of some errors and mistakes like all other works, however, overall he wrote it out of zealousness and defence for Islam. The man himself was a respected educationist and generally very well-read in various sciences, and what he was responsible in this Tafseer is considered… [speech unclear] So one should learn from some of the beneficial passages of the book, and as for issues where he erred… [speech unclear] His excuse was lack of knowledge, and that he wasn’t actually a Tafseer scholar, however, he was still a very well-read individual. Some of the phrases he uses sometimes give the wrong impression because his style is beyond what the reader can comprehend. However, if he were to revisit those passages repeatedly he wouldn’t have the wrong impression, and he would only discover a very high standard of literary style which some people are incapable of understanding, which may lead them to think badly of him. But a Muslim must never… [speech unclear] … when there are errors, one should accept the truth no matter who brings it to him, and he should know that all human beings are bound to err and make mistakes… [speech unclear] … protection is only granted to Allah’s Book and the words of Muhammad – SAW. All besides the Book and the Sunnah is prone to error, especially a person who lived a society with various ills and travelled to the West for years and so on. But we feel it sufficient to have found some of the beneficial passages and words from his journey, which if one were to read over and over, he would see much good in it.

Questioner: Does this mean that you call the students of Sharia who are merely beginners to read his Tafseer?

Sh. ‘Abdal-‘Azeez Aal al-Shaykh: By Allah, I would say that if a student reads it he would surely benefit. The student [speech unclear] If a student reads some passages, because really, some passages in the book are very good. [speech unclear] The errors, I am not saying there are no errors. However, we must be just and balanced and do not misconstrue his words, or think of him in bad light. The man made Jihad, and as you know he was martyred or killed a Shaheed – may Allah have mercy on him. He had written some books with some errors and he retracted them, perhaps because writing the Tafseer of the Quran corrected his earlier methodology. And no doubt, whoever focuses on the Quran and reads it often, it will continue to change him from state to state.

Online Source

Abu Khadeejah V.S The Best Of The People

It was said to the Messenger of Allah (peace be upon him): “Who are the best of the people?” So he said: “A believer who makes Jihad in the Path of Allah with his wealth and his self.”

So they said: “Then who?” He said: “A believer in a mountain pass who fears Allah and protects the people from his harm.” [Narrated by al-Bukhari]

Now compare this to abu khadeejah, he has completely abrogated jihad and no one is free from his harm (not even the scholars)!

Are There Scholars Of Jarh Wat-Ta’deel Today? Sh. Saalih Al-Fawzaan

Al-Fawzaan: No scholars of Jarh wa-Tadeel today, but perhaps there may be scholars of backbiting and tale-carrying present

Question: Some brothers describe a scholar as ‘the flag-bearer of Jarh wa-Ta’deel’, so, whosoever he criticizes is Majrooh (criticized) because he (i.e., the said scholar) does not criticize except with Daleel, and thus, following him in it (i.e., his Jarh) is necessary?

Reply by Shaikh Saleh ibn Fawzan al-Fawzaan (حفظه الله):

Jarh wa-Ta’deel is (done) in the isnad, and it is in the (science of) Ilm of Hadeeth. And its people (i.e., the scholars of Jarh wa-Ta’deel) have passed away. None of them remains today! There is no one whom we know to be from, ‘Ulama of Jarh wa-Ta’deel’.

But perhaps, there may be ‘Ulama of Gheebah (backbiting) and Nameemah (tale-carrying)’, these are present, – they are those who slander the people and backbite the people – THIS is NOT Jarh wa-Ta’deel!!

Jarh wa-Ta’deel is from the Ilm of isnaad (chain of Hadeeth narrators), and this (science) has its people (i.e., people who specialize in this field) but these (scholars of Jarh wa-Ta’deel) have past away, they are dead…

But there may be someone, who reads the books of Jarh wa-Ta’deel, and benefits from them, Yes!

But as for saying that he is from ‘the Ulama of Jarh wa-Ta’deel’ – this is a BIG statement, and it is not to be applied to someone, who just studies or reads the books (of Jarh wa-Ta’deel) – these are not from ‘Ulama of Jarh wa-Ta’deel’ – but it should be said, ‘Muttala’ (i.e., someone who is well-versed, learned in) the books of Jarh wa-Ta’deel, that’s all (what can be said).” [End]

May Allah reward our Shaikh, Al-Allamah Saleh ibn Fawzan al-Fawzaan, and protect hm.

Dated: 13th Friday Jumada al-Akhira 1433H – 4th May 2012

What Sh. Rabee’s Teacher Said About Him

Ash-Shaykh Ahmad an-Najmee, may Allah have mercy upon him said:

“… is it logical that all the people should take from ash-Shaykh Rabee’ (only) and that their opinion is limited to the opinion of ash-Shaykh Rabee’ and that their criticisms/disparagement is restricted to the criticisms/disparagement of
ash-Shaykh Rabee’ and that their (religious) legal verdicts are confined to the
(religious) legal verdicts of ash-Shaykh Rabee’? This is not logical nor one can
imagine it, not at all!…” [Al-Fataawaa Al-Jaliyyah, 206/2]

Ash-Shaykh Ahmad an-Najmee also said about him:

“…Ash-Shaykh Rabee’ is a Mujaahid, may Allah reward him with good, I am inspired by him in his striving efforts to propagate the Sunnah and invalidating the innovations and its people and in him giving a (high level of) importance to the Sunnah and in its propagation with all that he is capable of, I ask Allah to reward him with the best of reward for that, whereas due to that all Ahlus Sunnah love him. However we do not follow him upon falsehood nor do we blindly follow him without a proof and I ask Allah to make me and him from those who cooperate upon righteousness and piety.” [Al-Fataawaa al-Jaliyyah, 193/2]

Online source

The Golden Letter From al-‘Allamah Bakr Abu Zaid to Rabee’

The respected brother, Shaikh Rabee bin Hadee Al-Madkhali,

Assalamu Alaikum wa ramhatullahi wa barakatuh…

I draw your attention to your request from me to read the book attached: “Adwa’ Islamyyah ‘Ala ‘Aqeedat Sayyed Qutb Wa Fiqrih.” (Islamic lights on the Aqeedah & Ideas of Sayyed Qutub)… Are there any notes against it? And whether these notes mean that this project should be disregarded and never be narrated again? Or Is it considered from which that can be edited and qualified to be printed and distributed to serve as a reward for you in the day of Judgment, and as a guidance to those whom Allah wills from his servants. Thus I say the following:

1- I looked into the first page where the index of topics are listed, and I found topics against Sayyed Qutb, may Allah have mercy on him, that collects the basics of kufr, atheism, heresy, belief in Wahdat Al-Wujood [1], the saying that the Quran is created, the saying that it is permissible for other than Allah to legislate, the exaggeration in glorifying the attributes of Allah, not accepting the Mutawatir Ahadeeth, doubts in matters of Aqeedah that one must be certain about it, making takfeer on communities …etc from such topics that makes the believer’s hair stand on end. I felt sorry for the Muslim scholars around the world who did not pay attention to such destructive matters. Then I wondered why with such destructive matters, we find the spread of the books of Qutb on the horizon like the spread of the sun, the common people benefit from them, and even you (Rabee Al-Madkhali) in some of your writings. Therefore, I started comparing the topics with the contents. I found that the contents prove the opposite of other contents; and these topics, in general, are some provocative topics to withdraw the attention of the regular reader to bash Sayyed (Qutb), may Allah have mercy on him. I hate for you, me and all of the Muslims (to fall into) the zones of sin…It is from deception when a person talks about the good in front of whom he hates.

2- I looked, and found that this book (of shaykh Rabee’ criticising Sayyed Qutub) lacks: the basis of the scholarly research, the Manhaj of criticism, the trust of quoting (from others sources), the trust of knowledge, (and) not transgressing on others.

Regarding the etiquette of dialogue, the goodness of the approach, and the strength of introducing the material, then the above have nothing to do with this book by any mean… the proofs are:

First: I saw that you depended in quoting old editions of the books of Sayyed Qutb, like the books: Fee Thilaal Al-Qur’an, Al’Adalah Al Ejtima’eyyah, while knowing, as in the margin of page 29 and other (places), that there are some revised editions that came afterwards. It is obligatory according to the basics of criticism and the trust of knowledge to criticize – if it was about the contents of the last edition of any book because the changes in it (i.e. the last edition) abrogates the previous ones. This thing, inshallah, is not hidden from your basic information, but it is probably a mistake of a student who prepared this information for you who was not aware of that. It is well known that there are many similar situations for the people of knowledge, for example the book, Al Rooh, of Ibn Qayyim, when many scholars looked into it they said: it is probably issued during his early life. This also happened in many cases. The book (of Sayyed Qutb) Al’Adalah Al Ejtima’yah was the first (book) that he (Sayyed Qutb) authored about Islamic issues.

Second: the topic in the index of this book: Sayyid Qutb allows other than Allah to legislate, made my hair stand on end. I rushed to this topic before anything else. What I found out is just a single quote from lots of lines in his book, Al’Adalah AlEjtima’yah. His sayings do not confirm this provocative topic. Let us suppose that there is a general or vague sentence, why do we turn it into a takfeeri (blasphemy) matter against him to destroy what Sayyed Qutb based his life upon and what he dedicated his pen for: the da’wah towards the monotheism of Allah “in ruling and legislating,” rejecting the man made laws, and confronting those who committed that (legislating and ruling by other than Allah’s rule). Allah loves justices and fairness in every thing; and I do not see inshaallah except that you are about to go back to justice and fairness.

Third: One of the provocative topics is your topic: Sayyed Qutb believes in Wahdat Al-Wujood. Verily, Sayyed Qutb, may Allah have mercy on him, said something not clear (that might make the reader think that he believes in Wahdat Al-Wujood) using the style (of literature) in commenting on Surat Al-Hadeed, and Surat Al-Ekhlaas, and based upon it the accusation that he believes in Wahdat Al-Wujood was made. You did something good when you quoted his saying in commenting on Surat Al-Baqarah, and his (Sayyed Qutb) clear rejection to the idea of Wahdat Al-Wujood. From these quotes (Sayyed Qutb wrote): “and from here we find that there is nothing in the true Islamic ideology called the idea of Wahdat Al-Wujood.” To add, in his (Qutb) book: “Muqawwimat At-Tasawwur Al-Islami” there is a clear response to those who belief in Wahdat Al-Wujood. Therefore, we say may Allah forgive Sayyid Qutb for these vague statements that he expanded upon using his literal style; and what is vague does not overcome the clear cut statements from his saying.

Thus, I wish that you rush into deleting this hidden takfeer of Sayyed Qutb, and I feel sorry for you.

Fourth: I say clearly to you with all respect, that under these topics: the contrary of what Sayyed Qutb commented on the meaning of La Ilaha Illah Allah, to the scholars and the people of language; and that he (Qutb) is not clear about (tawheed) Ar-Ruboobiyah and Al-Uloohiyyah. I say to you, my beloved, that you have destroyed, without making sure, all of what Sayyed (Qutb), may Allah have mercy on him, confirmed from the aspects of Tawheed and what it necessates and confirms, which occupied the major aspect of the long life of Sayyed Qutb. All what you (Rabee Al-Madkhali) said is nullified by one word: that the monotheism of Allah in legislation and ruling is from the necessities of the word of Tawheed. Sayyed, May Allah have mercy on him, emphasized on this a lot when he saw the corrupted courage to dismantle the legislations of Allah from courts and other places, and replacing it with man-made laws. Without a doubt, this is a great courage (the courage of changing the rules of Allah) that the Ummah never experienced before 1342 Hijri.

Fifth: from the topics of the index: “Sayyed Qutb confirms the belief that the Quran is created, and that the speech of Allah is just the will”… When I went back to the pages that talk about that, I did not find a single letter where Sayyed Qutub, may Allah have mercy on him, declared this saying: “The Quran is created.” How do you easily accuse with these takfeeri matters? The only sentence that I noticed is his (Qutb) saying: “They cannot author from it—the Muqat’ah letters—a book similar to this book because this book is created by Allah and not by the humans”… There is no doubt that this sentence is wrong, but does this sentence make us rule that Sayyed Qutb confirms the kuffri saying that the Quran is created? O Allah I cannot tolerate the burden of this! This reminded me of a similar saying of Shaikh Muhammad ‘Abdulkhaliq ‘Atheemah, may Allah have mercy on him, in his book’s introduction: Studies on the style of the Noble Quran, that is printed by the Islamic University of Imam Muhammed bin Sa’ud. Do we accuse all people by the saying that the Quran is created. O Allah No.

What we mentioned so far is sufficient in talking about the subjective perspectives, and this is the important matter.

Talking about other perspectives:

1- The original copy of this book lies in 161 pages written by hand. These writings are different. I do not know of a single page written by you as usual, unless your handwriting differed from usual, or I missed up something, or you gave the job about Sayyed Qutb to some of the students, and each student wrote what he found under your supervision, or by your dictation. Therefore, I cannot confirm that this book belongs to you except by what you wrote on it that it is authored by you, and that is enough in considering it to belong to you.

2- Even though there are differences in the handwritings, there is a common trend; This book has the common trend of the disturbing manner, the continuous anger, the same jump on the sentence to generate huge mistakes, rushing into conclusions where there is a possibility to prove otherwise, and depending on the vague sentences and leaving the clear ones, which is a solid rule that do not accept any argument about it….This is considered as betraying (violating) the Manhaj of criticism (named): Al’Haydah Al’Elmiyah.

3- Regarding the style of literature, if we were to compare it with the style of Sayyed Qutb, then this style is of descending style. The style of Sayyed (Qutb) is high. If we considered it as your (Rabee’s) style, then it is very elementary, and does not suit a student of knowledge who has great degrees. So there should be a balance between the literal taste, the ability of using the language and clearly presenting the matter, and the beauty of presenting; or otherwise the pen should be broken ( i.e. otherwise do not bother writing it).

4- The common trend was the trend of anger and frightening which overtook the scientific Manhaj of criticism, thus your response lacked the etiquettes of dialogue.

5- This book from its beginning tells the end has an offensive trend and narrowness in mind and lack of patience in the sentences… why?

6- This book creates a new hizbiyah that establishes the trend of making tahreem here, and nullifying it there; and to call this a bid’ah and that person a Mubtadi’, to call this deviancy and that person a deviant… without enough proofs. This also generates ghuroor (i.e. deception) of being religious, being proud to the extent that when one of them does that he (thinks that he) gets rid of a huge burden from his back; and that he is saving the Ummah from falling from an edge; that he is considered of a high example of Wara’ (fearing Allah) and gheerah (jealousy) on the rulings of Shari’ah. This (Judging) without making sure, is a way of destruction, even if it is considered as a high constructed building, its destiny is destruction and disappearance with the winds.

These are six aspects that this book enjoys, which made it not enjoyable. This is what I see regarding what you requested. I apologize for being late to respond to you, but I used not to read the books of this man (Sayyed Qutb), even though it is popular amongst the people. However, the dangerous remarks that you talked about made me do lots of readings into his books, and I found in his books many good things, a great faith, clear truth, exposing the plans of the enemies of Islam, and some mistakes in the contents and saying some things that I wish he never said. He nullifies lots of these things in other places, and to be perfect is hard. This man was a great writer and a great criticizer, and then he moved towards serving Islam through the great Quran, the noble Sunnah, and the beautiful Seerah. This shaped his attitude regarding the issues of his time. He insisted on his attitude (to continue what he is doing) for the sake of Allah. He also clarified the issues about his past. It was requested from him to write some words of apology, and he said his faithful and famous word, that “I will not use the finger which I raise for shahad’ah (i.e calling to Tawheed) to write something against Tawheed…” or a word close to this.

Therefore, the obligation of everyone is to make du’a for him that Allah forgive his sins, to benefit from his knowledge, to clarify his mistakes, and that his mistakes do not make us not benefit from his knowledge, or to abandon his books. Consider, may Allah protect you, his situation like the situation of those of the salaf like Isma’eel Al-Harawi and Al-Jilaani, and how Shaikh-ul-Islam Ibn Taymiyyah defended them, even though they fell into many awful mistakes, because the basis of their approach was to defend Islam and the Sunnah. Look to the (book), “Manazil Alsa’ereen”, and you will find strange things that cannot be accepted; however, you find Ibn Al-Qayyim, may Allah have mercy on him, making excuses for him and not accusing him, as he clarified it in the book “Madarij As-Saalikeen”. I also expanded on this matter in the book “Classifying the people between doubts and certainty,” and I put some rules regarding it.

In conclusion, I advise the brother in Allah, not to print this book “Adwa’ Islamiyyah..”. It is not permissible for this book to be distributed or printed because of what it has of the exaggeration, and the training of the youth of the Ummah to slander the Ulama’ (scholars), and to put down and disregard their virtues. Forgive me, may Allah bless you, if I was harsh in my sentences, but it is because of what I saw from your exaggeration, because I want the good for you, and because your eagerness to know what I have about him. This is what my pen wrote, and may Allah correct the way of all of us..

Wa assalamu alaikum wa rahmatullahi Wa barakatu….

Footnotes: [1] Wahdat al-Wajood is the belief in pantheism; that everything, including the Creator is One, i.e. that Allah is everywhere and in everything. Ahlus-Sunnah affirm that Allah is above His Throne, above the seven heavens.

Sh. Rabe’ Is Not The Imaam Of Jarh Wat-Ta’deel, By Sh. ‘Abdullaah Ghudyaan

Shaykh ‘Abdullaah Al-Ghudyaan, Member of The Council of Senior Scholars and Member of The Permanent Committee for Islamic Research and Fataawa was asked

The questioner: Is it true that there is are Ulama of Jarh wa Tadeel in todays time, is it true?

Shaikh Ghudyan: By Allah my brother the knowledge of Jarh wa Tadeel is in the books

The questioner: Is it present in our times?

Shaikh Ghudyan: the knowledge of Jarh wa Tadeel is from the Ulama of the Hadeeth – those who conveyed to us the Ahaadeeth through isnaads present in the books of Jarh wa Tadeel – why do we need someone now?

The questioner: there is someone who says that Dr.Rabee ibn Hadee al-Madkhali is the holder of the title banner of Jarh wa Tadeel?

Shaikh Ghudyan: No, if he were to come across me in the street, I would not recognize him.

Link to the Audio: http://www.ahya.org/realaudio/alabbaad/Ghudyaan_RabeeNotImamJarh.rm

Bio Of Shaykh ‘Abdullaah Ibn ‘Abdur-Rahmaan Aal Ghudayyaan

 

He studied the basics of reading and writing, when young, with ‘Abdullaah Ibn ‘Abdul-‘Azeez as-Suhaymee, and ‘Abdullaah Ibn ‘Abdur-Rahmaan al-Ghayth, and Faalih ar-Roomee. He also studied the basics of fiqh, tawheed, Arabic grammar and faraa.id with Hamdaan Ibn Ahmad al-Baatil. He then travelled to Riyadh in 1363 A.H./1952 C.E., and in 1366 A.H./1955 C.E. he enrolled into al-Madrasah as-Sa’oodiyyah al-Ibtidaa.iyyah (previously known as Madrasatul-Aytaam) and graduated from there in 1368 A.H./1957 C.E.

He was then appointed a teacher in al-Madrasah al-‘Azeeziyyah, and in 1371 A.H./1960 C.E. he enrolled into the Educational Institute. During this period he studied with Shaykh Muhammad Ibn Ibraaheem Aal ash-Shaykh. He also studied fiqh with Shaykh Sa’ood Ibn Rashood who was the (grand) judge of Riyadh, and tawheed with Shaykh Ibraaheem Ibn Sulaymaan, and Arabic grammar and faraa.id with Shaykh ‘Abdul-Lateef Ibn Ibraaheem. He then continued his studies until he graduated from the Faculty of Sharee’ah in 1372 A.H./1961 C.E.

He was then appointed head of one of the courts, and then later transferred to teaching at the Educational Institute in 1378 A.H./1967 C.E. In 1380 A.H./1969 C.E. he was then appointed a teacher at the Faculty of Sharee’ah, and in 1386 A.H./1975 C.E. he was transferred to passing fatwa at the Daar al-Iftaa.

In 1391 A.H./1980 C.E. he was appointed a member of The Permanent Committee for Islaamic Research and Fataawa in addition to member of the Council of Senior Scholars.

He studied with a number of scholars in differing fields, and from amongst the well-known (in addition to those who have preceded) are:
Shaykh ‘Abdul-‘Azeez Ibn ‘Abdullaah Ibn Baaz (rahima-hullaah) with whom he studied fiqh;
Shaykh ‘Abdullaah al-Khulayfee with whom he also studied fiqh;
Shaykh ‘Abdul-‘Azeez Ibn Rasheed with whom he studied fiqh, tawheed and faraa.id;
Shaykh Muhammad al-Ameen ash-Shanqeetee with whom he studied usool al-fiqh, sciences of the Qur.aan, and tafseer;
Shaykh ‘Abdur-Rahmaan al-Afreeqee with whom he studied mustalah and hadeeth;
Shaykh ‘Abdur-Razzaaq ‘Afeefee;
‘Abdul-Fattaah Qaaree al-Bukhaaree with whom he studied the Qur.aan in the recitation of Hafs ‘an ‘Aasim, to which the chain of transmission reaches the Messenger (sal-Allaahu `alayhe wa sallam).

In addition to what has preceded of his work, from 1389 A.H./1978 C.E. to date he has been a teacher of fiqh, usool al-fiqh, al-qawaa.id al-fiqhiyyah, mustalah and hadeeth, tafseer and it’s sciences and ‘aqeedah.

He has also been teaching fiqh in organised gatherings/lessons most days of the week, according to his schedule of many duties, after maghrib and after ‘Ishaa. Sometimes he will teach after fajr and also after ‘asr.

From 1395 A.H./1984 C.E., in addition to his work with The Permanent Committee, he gave lessons to students of knowledge in higher studies at the University of Imaam Muhammad and the Faculty of Sharee’ah in fiqh, usool al-fiqh, al-qawaa.id al-fiqhiyyah. He was also involved in supervising a number of theses at the Masters degree and Doctorate level, whilst also taking part in the (university) committee discussing theses. During this period, many students studied with him.

When Shaykh ‘Abdullaah Ibn Humayd died in 1402 A.H./1991 C.E., he was undertook to giving fatwa on the radio programme “Noorun ‘alad-Darb”.

Shaykh Wasiullah Abbas Critiques Abu Khadeejah/SPUBS (Arabic and English)

http://www.youtube.com/watch?v=JBBmvALXIP0&feature=youtu.be

The CIA’s Views On Rabee Al-Madkhali

Click here to read what the CIA think of Shaykh Rabee’

Its more than obvious that if the CIA love a person there’s something wrong with him. Click Ctrl+f and type in “madkhali” if you don’t wish to read the full article.

The Jarh Wat-Ta’deel of The Madkhalis, By Shaykh ‘Abdul ‘Azeez Al-Fawzaan

Shaykh ‘Abdul ‘Azeez Al-Fawzaan said:

“They (the Madkhalis) call their work “al-jarh Wat-ta’deel (criticism and praising)”, (but) wAllaahi this is nothing but backbiting, gossip, corruption and hindering people from the path of Allaah.”

Click here to watch the full video on youtube