Hizbi

Hizbi

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Posts by Hizbi

Rabee al-Madkhali vs. the Imams of Hadith

Rabee al-Madkhali, in his Master’s thesis, after differing with Bukhari, Abu Hatim, al-Nasa’i, and al-Daraqutni on the authenticity of a Hadith, comments:

ولو درس أبو حاتم وغيره من الأئمة حتى البخاري دراسة وافية لما تجاوزا في نظري النتائج التي وصلتُ إليها ، لأنني بحمد الله طبّقتُ قواعد المحدثين بكل دقّة ، ولم آل في ذلك جهداً

“If Abu Hatim and other Imams – even al-Bukhari – had studied (this hadith) thoroughly, I do not think they would have reached conclusions no different from my own, because – and all praise is to Allah – I have applied the principles of the muhaddithin with complete precision, and I spared no effort in doing so.”

The actual argument he made for the authenticity of the hadith can – in all honesty – be summarized as follows:

The narrators are very well-known reliable narrators, therefore there is no grounds to claim they erred.

Apparently, al-Bukhari, Abu Hatim, al-Nasa’i and al-Daraqutni were unable to recognize famous trustworthy narrators of hadith.

BTW, for those who don’t know, al-Madkhali’s master’s thesis is – to this day – his most significant contribution to the science of Hadith.

Years after al-Madkhali wrote his thesis, an Indian PhD student at Umm al-Qura by the name of Hamza al-Malibari (now a well-known hadith scholar in his own right) was researching the same hadith and came across al-Madkhali’s thesis in his research. On researching the hadith, he realized just how bad al-Madkhali had gotten it wrong, so he wrote him a polite letter explaining his error.

This, apparently, did not sit well with al-Madkhali, who turned around and tried to get him kicked out of Umm al-Qura. When this failed, he went on to write books against him and to declare him the head of a new evil sect, the Malibariyyah.

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Nasir al-Umar on Jarh wal-Ta’dil and Madkhalism

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In Defense of a Shaheed

In defence of A Shaheed
————————-

Syed Qutb Disavowed His Earlier Writings

قال المستشار عبدالله العقيل في مجلة المجتمع العدد 112 تاريخ 8/8/1972 م : (( إن سيد قد بعث لإخوانه في مصر والعالم العربي أنه لا يعتمد سوى ستة مؤلفات له فقط وهي : هذا الدين , المستقبل لهذا الدين , الإسلام ومشكلات الحضارة , خصائص التصور الإسلامي , في ظلال القرآن , ومعالم في الطريق)..

وجواب الأستاذ محمد قطب على رسالة بهذا الخصوص نصها:
( الأخ الفاضل عبد الرحمن بن محمد الهرفي حفظه الله السلام عليكم ورحمة الله وبركاته سألتني عن كتاب ” العدالة الاجتماعية ” فأخبرك أن هذا أول كتاب ألفه بعد أن كانت اهتماماته في السابق متجهة إلى الأدب والنقد الأدبي وهذا الكتاب لا يمثل فكره بعد أن نضج تفكيره وصار بحول الله أرسخ قدماً في الإسلام .وهو لم يوصِ بقراءته إنما الكتب التي أوصى بقراءتها قبيل وفاته هي الظلال ( وبصفة خاصة الأجزاء الإثنا عشرة الأولى المعادة المنقحة وهي آخر ما كتب من الظلال على وجه التقريب وحرص على أن يودعها فكره كله ) معالم في الطريق ( ومعظمه مأخوذ من الظلال مع إضافة فصول جديدة ) و”هذا الدين” “والمستقبل” “لهذا الدين” ، “خصائص التصور الإسلامي” ، ومقومات التصور الإسلامي ( وهو الكتاب الذي نشر بعد وفاته ) “والإسلام ومشكلات الحضارة” ، أما الكتب التي أوصى بعدم قراءتها فهي كل ما كتبه قبل الظلال ، ومن بينها ” العدالة الاجتماعية ” ،أما كتاب “لماذا أعدموني ” فهو ليس كتاب إنما هو محاضر التحقيق التي أجريت معه في السجن الحربي ، حذفت منها الأسئلة التي وجهها إليه المحقق وبقيت الأجوبة ، وقد استخرجها محمد حسنين هيكل من ملفات السجن وباعها لجريدة الشرق الأوسط فنشرتها في جريدة المسلمون مجزأة ثم نشرتها في صورة كتاب ، ولما كنا لم نطلع على أصولها فلا نستطيع أن نحكم على مدى صحتها ومن المؤكد أنهم حذفوا منها ما يختص بالتعذيب (وقد اعترفت الجريدة بذلك ) أما الباقي فيحتمل صدوره عنه ولكن لا يمكن القطع بذلك وفضلاً عن ذلك فهذه التحقيقات كلها كانت تجري في ظل التعذيب . هذا جواب ما سألتني عنه . وبالله التوفيق . محمد قطب
)

حتى لا يقال عن تراجع سيد انه غير مقبول نورد رد سماحة المفتي الشيخ عبد العزيز آل الشيخ على من عقب على كلامه عن سيد قطب وكتابه (في ظلال القرآن)
المفتي : والله أنا أقول طالب العلم إن قرأ به يستفيد ..الطالب يميز ،طالب العلم إذا قرأ في بعض المواضع حقيقة بعض المواضع فيها كتابا جيدا ، حدث أخطاء، ما أقول ما يسلم من الخطأ ،لكن ينبغي الإنصاف والاعتدال وأن لانـحمل ألفاظه فوق ما يـحتمله ، ما نـحمل الألفاظ فوق ما تـحتمله ، ولا نسيئ الظن .والرجل له – يعني – جهاد تعلمون أنه استشهد أو قتل شهيداً رحمه الله ، السائل :أحسن الله إليكم هذا يعقب على كلامكم قبل قليل عن تفسير سيد قطب وهل معناه الدعوة إلى قراءته من قبل المبتدئين في طلب العلم ؟وله كتب كان فيها أخطاء فتراجع عنها ، لأن القرآن ربما أن كتابة تفسير القرآن عدلت منهجه السابق ، والقرآن لاشك أن من اعتنى به وأكثرمن قراءته ينقله من حال إلى حال .. نعم . ا.هـ المحاضرة كاملة من موقع الدعوة الخيرية – كتاب التوحيد-الدرس السادس
The discussion about Musa (عليه السلام) was in his al-Taswir al-Fanni Fi al-Qur’an, a book that he wrote when he was still primarily interested in literature, and he wrote this work from that perspective. Remember, that before becoming an Islamist, he was a nationalist. When he wrote this work, he had not yet entered his Islamist stage. Before his death, he only advised that certain of his books be read, while disavowing his earlier writings, amongst them al-Taswir al-Fanni.

Yes it is true that Sayyid Qutb (Rh) has clearly spoken about Wahdat al-Wujood, but not in the way that they would make you believe. Infact Sayyid (Rh) clearly addresses the issue of Wahdat al-
Wujood and his belief regards to it in the following: –

“The Islamic view draws a distinct line between Creator and creation. The Creator is unique and matchless, which leaves no room in Islamic thought for the idea of “Al-Wahdat al-Wujood” or pantheism. Non-Muslim philosophy relies on the idea to indicate that creation and the Creator are one and the same; that creation is a mere reflection of the Creator and the physical manifestation of its Maker…….” [Fi Dhilal al Quran – Volume 1, Page 122 Eng Trans]

And if no-one believes me that Sayyid (Rh) said this then they can view his statement by going to the following link: –Fi Dhilal al Quran – Syed Qutb – Volume 1 (Surah 1-2) and scrolling to page 122 on the scanned document itself.

“Chancellor Abdullah al-‘Aqil said in “al-Mujtama’a” journal (number 112, date: 1972/8/8):
“Verily Sayyid had sent letters to his brothers in Egypt and to the arab countries that they should not rely on his books except these seven books: “Hadha ad-Din” (This is the religion), “al-Mustaqbal li hadhad-Din” (The future of this religion), “al-Islam wal-Mushkilat al-Hadhara” (Islam and cultural/social problems), “Khasais al-Tasawwar al-Islami” (The characteristics of Islamic conduct), “Fi Thilal al-Quran” and “Ma’alim at-Tariq” (milestones).”
The answer of Ustadh Muhammad Qutb to a mail in this regard as stated below:
“Respected brother Abd ar-Rahman bin Muhammad al-Harfi, May Allah preserve you! Assalamu aleikum wa rahmatullahi wa barakatuh.
You asked me abot the book “al-‘Adala al-Ijtima’iyya” (Social Justice). I should inform you that it was the first book he authored when he was previously deeply interested in the literature and literary criticism. It does not represent his ideas when he had matured in reflection and when his thinking became only for Allah and when he had made a huge step into Islam.He himself did not recommend to read this book, those books that he recommended before his death to read are 1) “Fi Dhilal al-Quran”(especially the first twelve volumes that were revised and it was almost the last thing that he wrote from al-Thilal and he was eager to renew all his thoughts), 2) “Ma’alim fit-Tariq” (It’s mostly taken from “al-Thilal”, but he added some new chapters) 3) “Hadha ad-Din”, 4) “al-Mustaqbal”, 5) “Li hadha ad-Din” 6) “Khasais at-Tasawwur al-Islami” and “muqawwamat al-Tasawwur al-Islami” (and it’s the book that was printed after his death) 7) “al-Islam wal-Mushkilat al-Hadhara”, and as for the books that he discouraged from reading are all the books that he wrote before al-Thilal and amongst them is “al-‘Adala al-Ijtimaiyya”. As for the book “Limadha A’adamuni” (Why did they execute me), it’s not a book, in reality it’s records of an investigation conducted with him in a millitary prison, the questions posed by the investigator were omitted, but only answers were left there. Later Muhammad Husanein Heykal compiled it from the files of the prison and sold it to the newspaper “Sharq al-Awsat” (Middle East) and it was printed partially in the newspaper of muslims and later edited and printed in a book form. Because we couldn’t get the original papers we could not tell how authentic were these papers. They have definitely omitted the records how he was tortured (and the newpaper admitted it) and as for the rest that is contained in these papers we can say that it’s probably from him, but we can not be sure, especially when we know that these investigations were conducted by means of torture. It’s my answer to your question. Wa billahi tawfiq.
Muhammad QUTB!

The words of Mufti Abdulaziz Al ash-Shaikh about Seyyid Qutbs book “Fi Thilal al-Quran”:
“Wallahi, a student of knowledge if he reads it he can benefit from it… a student who can see mistakes…if a student of knowledge reads some passages from this book, and in reality concerning some passages, this book is very good, there has been mistakes and i dont say that it’s free from mistakes but one should be fair and just and we should not interpret his words and give them meanings that he did not intend. And we should not have prejudice. This man made jihad and as you know he became martyr or was killed as a martyr – rahimahullah –
Question to mufti: as a result from your words that you said before a while, does it mean that you call new students of knowledge to read this book?”
“He has books where he had some mistakes and he left these mistakes, because Quran… probably writing commentary on Quran made him leave his previous minhaj and no doubt that when you reflect upon the meaning of Quranand when you read it frequently, it changes you..”
“Kitab at-Tawhid”, sixth lesson
Shaikh Nasir ad-Din al-Albanis words about Sayyid Qutb:

السؤال الأول- وكلا السؤالين واردة من كتاب ( في ظلال القرآن)- ذكر صاحب كتاب (في ظلال القرآن)، في أول سورة (طه)، بأن القرآن ظاهرة كونية كظاهرة السماوات والأرض..
فما رأيكم في هذا الكلام، مع أنه صادر بكاف التشبيه يا شيخ؟؟

فأجاب الشيخ: محمد ناصر الدين الألباني-رحمه الله-:
نحن -يا أخي- قلنا أكثر من مرة أن سيد قطب- رحمه الله- ليس عالماً، وإنما هو رجل أديب ، كاتب، وهو لا يُحسن التعبير عن العقائد الشرعية الإسلامية، وبخاصة منها العقائد السلفية، ولذلك فلا ينبغي أن
ندندن حول كلماته كثيراً، لأنه لم يكن عالماً، بالمعنى الذي نحن نريده؛ عالماً بالكتاب والسنة، وعلى منهج السلف الصالح.
فهو في كثير من تعابيره، يعني تعابير إنشائية..بلاغية.. وليست تعابير علمية، وبخاصة تعابير سلفية..ليست من هذا الباب..
فنحن لا نتردد باستنكار مثل هذا التعبير، وهذا التشبيه، أقل ما يُقال فيه: أنه لا يعني أنه كلام الله حقيقة- كما هو عقيدة أهل السنة والجماعة..أو أنه كلام الله مجازاً- كما هو عقيدة المعتزلة-..
كلام خطابي شعري..
لكن أنا لا أرى أن نقف كثيراً عند مثل هذا الكلام، إلا أن نُبيِّن أنه كلام غير سائغ شرعاً، وغير معبِّر عن عقيدة الكاتب للقرآن الكريم، هل هو كلام الله حقيقة أم لا ؟ هذا الذي أعتقده، وهذا هو الجواب عن السؤال الأول.

السؤال الثاني- وهو في نفس الكتاب- وذلك في بداية سورة ( النبأ)، أو بالأصح: مقدمة سورة ( النبأ) ، قال عن القرآن، وكلمة في القرآن، أنه( تموجات موسيقية)؟؟

فقال الشيخ الألباني-رحمه الله-: نفس الجواب.
فقال السائل: هذا يقودنا يا شيخ إلى بعض التساؤل: نرى في كثير من كتابات بعض الكتّاب، أو من المنتسبين للعلم..
فقال الألباني-رحمه الله-: عفواً قبل ماتكمّل، ماذا فهمتَ أنت من قوله: تموجات؟؟ هل هو يعني الكلام الصادر من رب العالمين، أم هو من جبريل-عليه السلام-، أم من نبينا الكريم؟؟ ما تفهم لا هذا ولا هذا
ولا هذا !!.. ولذلك أنا بقول: كلام خطابي شعري، لا يُنبي عن رأي الكاتب وماذا يعنيه.. هكذا الحقيقة أكثر الكتّاب عندما يكتبون، يكتبون عبارات إنشائية خطابية، لا تعطي حقائق كونية واقعية.. طيّب كمّل.

فقال السائل: مع قولكم هذا يا شيخ-بارك الله فيكم- نرى كثير من الكتّاب، أو من طلاب العلم الذين تأثروا حتى بمنهج المحدثين، أو لهم مثلاً في علم الحديث، أو في علم بعض الأمور تأثروا بمنهجه..
فقال الشيخ الألباني-رحمه الله-: وما هو منهجه؟ وهل له منهج؟
فقال السائل: نعم، وهو التأثر بكتابات أبو الأعلى المودودي، في كلماته ،كثير من الكلمات، مثل كتابه(العدالة الاجتماعية)، وكتابه( التصوير الفني في القرآن)..
فقال الشيخ الألباني-رحمه الله-: هذا أسلوب أدبي، ليس أسلوباً علمياً.
فقال السائل: لا، هناك منهج خاصة في التكفير؛ تجهيل الأمة، وتكفيرها، وخاصة في كتاب( العدالةالاجتماعية).. وذكر عنه أيضاً صاحب كتاب: ( الأعلام) للزركلي، ذكر عنه هذا، وأنه كان –يعني- اتخذ
هذا المنهج وهو تجهيل الأمة بكاملها، تجهيل كل مَن حواليه، فتأثر بهذا المنهج كثير من الشباب الآن ،فأصبحوا يدعون لكتبه، ويدعون لآرائه، ولجميع ما كتبه، فما رأيكم يا شيخ في هذا؟؟
فقال الشيخ الألباني-رحمه الله-: رأينا أنه رجل غير عالم وانتهى الأمر!! ماذا تريد- يعني- أكثر منهذا؟!! إن كنتَ تطمع أن نكفِّره، فلستُ من المكفّرين، ولا حتى أنتَ أيضاً من المكفّرين..
لكن ماذا تريد إذاً؟؟!! يكفي المسلم المنصف المتجرِّد أن يُعطي كل ذي حق حقه، وكما قال تعالى:\” ولا تبخسوا الناس أشياءهم ولا تعثوا في الأرض مفسدين\”. الرجل كاتب، ومتحمس للإسلام الذي يفهمه، لكن الرجل أولاً ليس بعالم، وكتاباته (العدالة الاجتماعية) هي من أوائل تآليفه، ولما ألّف كان محض أديب، وليس بعالم، لكن الحقيقة أنه في السجن تطوّر كثيراً، وكتب بعض الكتابات كأنها بقلم سلفي ليست منه.. لكن أنا أعتقد أن السجن يُربّي بعض النفوس، ويُوقض بعض الضمائر، فكتب كلمات، يعني يكفي عنوانه الذي يقول: (لا إله إلا الله، منهج حياة)، لا إله إلا الله منهج حياة.
لكن إذا كان هو لا يفرِّق بين توحيد الألوهية، وبين توحيد الربوبية، هذا لا يعني أنه لا يفهم توحيد الربوبية، وتوحيد الألوهية، وأنهما يجعلهما شيئاً واحداً.. لكن يعني أنه ليس فقيهاً، وليس عالماً، وأنه لا يستطيع أن يُعبّر عن المعاني الشرعية التي جاءت في الكتاب وفي السنة، لأنه لم يكن عالماً.

فقال السائل: ألا ترى –ياشيخ- مع هذا التأثر وهذه الأمور التي كتبها ، أن يُرد عليه؟
فقال الألباني- رحمه الله-: نعم يُرد عليه، ولكن بهدوء وليس بحماس..يُرد عليه، وهذا واجب.. ليس الرد على المخطيء محصوراً بشخص أو أشخاص.. كل من أخطأ في توجيه الإسلام بمفاهيم مبتدَعة، وحديثة ولا أصول لها في الكتاب ولا في السنة، ولا في سلفنا الصالح، والأئمة الأربعة المتبَعين؛ فهذا ينبغي أن يُرد عليه..
لكن هذا لا يعني أن نعاديه.. وأن ننسى أن له شيئاً من الحسنات!!
يكفي أنه رجل مسلم، ورجل كاتب إسلامي- على حسب مفهومه للإسلام كما قلتُ أولاً-،[غير واضح] وأنه قُتل في سبيل دعوته للإسلام، والذين قتلوه هم أعداء الإسلام..

Questioner:
– The first question – and both questions are taken from his book “Fi Thilal al-Quran”, the author of the book mentioned in “Fi Thilal al-Quran” in the beginning of the surah “TaHa” that “The Quran is a cosmic phenomenon like the phenomenon of the Skies and the Earth”. What is your opinion about these words, considering the fact that he made here a sufficient analogy (tashbih), o Shaikh?

Shaikh answered:
– My brother! We said it more than once that Sayyiq Qutb – rahimahullah – was not a scholar, he is a man of literature, writer and he is not knowledgable in terminology related to Islamic Shari’a, especially the words related to salafi aqida. That’s why it’s not appropriate to give so much attention to some separate words, because he was not a scholar, a scholar in a meaning that we intend , i.e.a scholar of Quran and Sunnah who was upon the minhaj of the righteous salaf.
The most of his words are… I mean literary, eloquent words and they are not terms related to islamic knowedge, let alone salafi terminology…his words are not of this type..
And we do not hesitate to reject such expressions and this analogy; I say what is to be said: it does not mean that it’s the word of Allah in a literal meaning – as it’s the belief of Ahl as-Sunnah – and it doesn’t mean that it’s the word of Allah in a figurative meaning – as in the doctrine of mu’tazila…
These are eloquent and poetic words…
But I dont see it necessary to concentrate on such words, but we just explain that using such expressions is not allowed in Shari’a. And it doesnt state clearly what is the authors belief regarding the Noble Quran, i.e. is it the true word of Allah or not?! That’s what i believe and it’s the answer for your first question.

Questioner:
– The second question – and it’s from the same book – and it’s in the beginning of the surah Naba’, or to be more correct: it’s in the introduction to the surah Naba’; where he said about Quran: that it’s “musical waves”!!!

Shaikh al-Albani said:
– The same answer!

Questioner:
– O Shaikh! It leads us to some questions: we see on many writings of some writers or those who claim to have knowledge…

Shaikh al-Albani interrupts:
– Sorry! Before you continue–what did you understand from his word “waves” ? Does it mean that it’s the word coming from Allah or it’s from Jibreel – peace be upon him – or it’s from our nobel prophet? What do you understand? not the first and not the second and not the last!!! That’s why I tell you: These are eloquent poetic words and it doesnt give information about the authors belief and what he intended… it’s the reality of many writers when they write, they wrote literary and eloquent words and it doesn’t give you true reality…OK, continue…

Questioner:
– With these words of you, o Shaikh – barakallahu fikum – we see many writers and students of knowledge – and there are even people who are versed in the field of hadith – they are affected by his minhaj…

Shaikh al-Albani:
– And what is his minhaj? Has he got a minhaj?

Questioner:
– Yes, and it’s affection to writings of Abu ‘Ali al-Mawdudi…he cites his words, in many places, like in his book “al-‘Adala al-‘Ijtimaiyya” and his book “at-Taswir al-Fani fil-Quran”…

al-Albani:
It’s a literary style and not an academic islamic style…

Questioner:
-No, he has a special minhaj regarding takfir! He call the whole Islamic nation a nation of jahiliyya and he regarded them as kuffar, especially in his book “al-‘Adala al-‘Ijtimaiyya”…and al-Zirikli, the author of the book “al-‘Ilam” mentioned about him the same. He had this minhaj and it’s calling the ummah a naton of jahiliyya, he considered all the people around him ignorant and now many of the youth are affected by this minhaj and they began calling to his books and they call to his beliefs and to all his writings. And what is your opinion about that, o Shaikh??

al-Albani:
– We think that this man was not a scholar and this issue ends here! What do you want more than that???? If your so covetous of me to make takfir upon him and I’m not from those who make takfir, and your not one of them either…But what do you want???? It’s sufficient for a muslim who is fair and rightful to treat everyone justly, as Allahu Ta’ala said: “”And withhold not things justly due to men, nor do evil in the land, working mischief.” The man is a writer, enthusiastic about Islam which he understood. But firstly this man is not a scholar and his book “al-‘Adala al-‘Ijtimaiyya” is amongst his first books. When he wrote this book he was just a man of literature, not a scholar. But the reality is that he changed a lot while he was in jail and he wrote some books as if these books were written by a salafi, and not by him…But I believe that the life in prison educates some souls and clears up conscience of some people. He wrote some books and titles of these books are sufficient: “La ilaha illa Allah, minhaj al-hayah” (la ilaha illa Allah, formula of life)…
But if he didn’t make diffirence between “tawhid al-uluhiyyah” and “tawhid ar-rububiyyah”, it doesn’t mean that he had not understood “tawhid ar-rububiyyah” and “tawhid al-uluhiyyah”, but he considered these two in one…it means that he was not a faqih and not a scholar and he was not able to use the terms that came with Quran and Sunnah, because he was not a scholar.

Questioner:
– O shaikh, don’t you think that with all this affection and all these things that he wrote, we should refute him?

Shaikh al-Albani:
– Yes, he should be refuted, but with clear guidance, not with zeal..he should be refuted and it’s important. Refutation of one who err is not limited to a person or personalities.Every person who make mistakes when he writes about Islam with innovated methods and without bases from the Quran and Sunnah and our righteous salaf and four imams that are followed, should be refuted.
But it doesnt mean that we become hostile to him…and that we forget all his good qualities!!! It’s sufficient that he is a muslim and he is an islamic writer – as much as he understood from Islam as I said earlier – (unclear words) …and he was killed for his calling to Islam and those who killed him were enemies of Islam.
listen to above http://www.islamgold.com/rmdata/136_…sayed_qotob.rm

قال أحد الحاضرين: الكتابين هذين أحدهم بعنوان ( مطاعن سيد قطب في أصحاب رسول الله)، واعتمد فيه على الطبعة السادسة
عام64 قبل أن يموت سيد قطب في سَنَة..
فقال الألباني: الله يهديه، يا أخي شو بيفيد الكتاب هذا؟
A person said to Shaikh al-Albani:
“These two books titled as “Muta’an Sayyid Qutb fi Ashabi Rasulillah” (Sayyid Qutbs abuses of the prophets companions) and he relied on the sixth edition year 1964 before Sayyid Qutb died in the year…”
Shaikh al-Albani said: May Allah guide him! O brother! what is the benefit of this book?”
LISTEN!
www.islamgold.com/rmdata/119_albani_qotob3.rm
The above mentioned book is Rabi’i al-Madkhalis book, if I guess right!

Shaikh al-Albani, about “Milestones”…

قال السائل:
فكنت أتمنى سؤال واحد فقط، هل قلتم مرة أن ( معالم في الطريق) هو توحيد كُتب بأسلوب عصري؟
فقال فضيلة الشيخ محمد ناصر الدين الألباني-رحمه الله-:
أنا أقول إنه في هذا الكتاب فصل قيّم جداً، أظن عنوانه: ( لا إله إلا الله، منهج حياة).. هذا الذي أقوله..
وأنا قلتُ آنفاً، ومثل ما يقولوا عندنا بالشام [غير واضح] الرجل ليس عالماً، لكن له كلمات عليها نور، عليها علم..مثل: منهج حياة..
أنا أعتقد إن العنوان هذا كثير من إخوانا السلفيين ما تبنوا معناه، أنه (لا إله إلا الله)منهج حياة.
Someone asked shaikh:
I would like to ask you only one question: Did you say once that the book “Milestones” is tawhid that is written in the style of the century!
Shaikh al-Albani – rahimahullah – said:
I say that in this book there is a chapter which is very valuable, I suppose the title is “La ilaha illa Allah, minhaj hayah”… that’s what I say and I said it earlier, as people usually say in Sham where I live …(unclear words).. this man was not a scholar, but he has some words full of wisdom (noor), full of knowledge…like “minhaj hayah”.. I believe this title, many of our salafi brothers do not adopt it’s meaning that is “La ilaha illa Allah” minhaj hayah…
LISTEN!
www.islamgold.com/rmdata/118_albani_qotob2.rm

Excerpts from ..

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Sh. al-Rajihi responds to Madkhali slander against Sh. al-Barrak

Rough Translation

Sheikh Ar-Râjehî: As-salam ‘aleikom

Questioner: Walaikum assalaam Wahamatattali wabarkatuhu

Sheikh Ar-Râjehî: Hayâkoum ALLAH

Questioner: Sheikh is this an appropriate time to ask a question?

Sheikh Ar-Râjehî: yes!

The questioner: the question – in sha Allah : We are French brothers residing in Egypt and we have a weekly lecture – by the grace of Allah – with Shaykh ‘Abd Ar- Rahman Al Barrak – ALLAH preserve him – via the Internet, on the explanation of the “Book of Tawheed.” This is a great blessing, we thank and praise Allah for that.

And now, here is a French brother, who does not attend the course, contacted Abu Omar Osama Al Utaibi and asked: Is it permissible for me to attend the lectures of Sheikh ‘Abd Ar- Rahman Al Barrak and is he a bearer of the da’wa salafiyya!

And he [Utaibi] replied: “Shaykh ‘Abdur-Rahman Al Barrak is a well-known person of knowledge, but the problem is that it is influenced by the Muslim Brotherhood, and he has false stetemnets like allowing demonstrations/protests in Bahrain, and approved of some reprensible things. Abdur-Rahman Al Barrak is sent by the “Muslim Brotherhood”, which is why come from him reprehensible matters in Aqeedah and Manhaj. That is why it is not appropriate to attend his classes and it is necessary to warn against him … “.

We want from your eminence – advice for this kind of fitan because they are spread much in the countries of Europe … AllahuMusta’aan.

The answer of His Eminence Sheikh ‘Abd Al-Aziz Ar Râjehî:

“The Sheikh ‘Abd Al-Rahman Sheikh Barrak is well-known, is our Sheikh, is known for his knowledge and virtues, is amonsgt of the scholars of Ahl as-Sunnah wa al-Jama’ah. And there are no remarks about him, but Abu Omar, it is on him that there are remarks. This Abu Omar, it is on him that there and remarks and (who has) errors.

As for Shaykh ‘Abdur-Rahman, it is known, he teaches the belief of Ahl as-Sunnah wa al Jama’a for 60 years. He is a known teacher of the people of Sunnah and is our shaikh. But this Abu Omar, it is on him that there and remarks and (who has) errors in Aqeedah, he replied, and we replied back on him.

Is that clear? Continue with the eminent Sheikh ‘Abd Ar-Rahmân Al Barrâk; continue your course on tawhid, you are on a good and that will be beneficial for you in’sha’ALLAH… Is that clear?

– The questioner: “! Yes, it is clear yā Sheikh May Allah reward you well”

Sheikh Ar-Râjehi: “Abou ‘Omar, it is on him that there are remarks!!! Do not listen to his words! He has errors and has been refuted since years, Is it clear? ”

___________________________________________

Shaykh ’Abdur Rahman bin Nasir Al-Barrak was born in the town of Bukariyyah in the region of Qasim in the year 1352 H. His father passed away when he was only a year old and at the age of ten he was afflicted with an ailment in his eyes which resulted in the loss of his eyesight.

He completed memorizing the Qur’an by the age of ten and began his pursuit of knowledge at the age of twelve by attending the lessons of various scholars. Some of his teachers include: Shaykh Abdul ’Aziz Bin Baz, Shaykh Muhammad Al-Amin Al-Shanqiti, Shaykh Abdur Razzaq Afifi and many others.

He has held many teaching positions at various institutions throughout his life. He retired as a professor from the College of Usul al-Din (Islamic Theology) at the Imam Muhammad Bin Saud University, Riyadh in 1420 H. During this time he taught Aqidah (Islamic Creed) and supervised many graduate theses. He continues to teach the various disciplines of Islam in mosques across Riyadh with most of his lessons being in Masjid Al-Khulayfi.

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Aal al-Shaykh: Syed Qutb is a martyr

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The Quixotic Manhaj of al-Madkhali and Co.

http://en.wikipedia.org/wiki/Don_Quixote
http://en.wikipedia.org/wiki/Quixotism

Quixotism as a term or a quality appeared after the publication of El ingenioso hidalgo don Quijote de la Mancha in 1605. Don Quixote, the hero of this novel, written by Spanish author Miguel de Cervantes Saavedra, dreams up a romantic ideal world which he believes to be real, and acts on this idealism, which most famously leads him into imaginary fights with windmills that he regards as giants.

Already in the 17th century the term Quixote was used to describe a person that does not distinguish between reality and imagination. The poet John Cleveland wrote in 1644, in his book The character of a London diurnall:

“The Quixotes of this Age fight with the Wind-mills of their owne Heads”[2]

The recent campaign by Moosaa Richardson and co. to save the Ummah from the Fitnah of Khalq al-Qur’an has been an embodiment of this phenomenon, but really, every major Madkhali worth his weight has a bit of Don Quixote in him.

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Don Quixote and the Jahmi Windmills

The Don Quixote of Salafiyyah bravely wages war against the Fitnah of Khalq al-Qur’an. Here he is bravely riding off into the sunset with his brave sidekick Sancho Panza after thoroughly refuting the Jahmiyyah. God be with you, Don Quixote! Many are the windmills from which you have saved the Ummah!

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Abdullah al-Farsi: How valid are Madkhali criticisms?

The inside scoop on Madkhalism from someone who saw it up close:

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Sh. Nabeel al-Awadhi on the false claimants of Salafiyyah

Click ‘CC’ for subtitles.

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The Students of Bin Baz and ibn Uthaymin are dangerous!

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