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abdulilah
10-07-2003 @ 7:14 PM    Notify Admin about this post
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assalamu 'alaikum,

Alhamdulillaah during the fitnah of Abul Hasan al-Misree those who followed the evidence from the scholars who refuted Abul Hasan then their love for sheikh AbdulMuhsin has not decreased at all knowing well that Sheikh AbdulMuhsin is  one of the foremost mashayakh at present but that the love for the evidence with the other 30+ Mashayakh was dearer to them.

However, those who followed Abul Hasan in defending his errors have shown hatred for the likes of one of the foremost scholars, Sheikh Rabee' ibn Haadi al Madkhalee. Such that they caused a big problem in Manchester when the sheikh had a talk there. These mobs tried to dismantle the microphone system delaying the sheikhs talk for many hours.

I remember sheikh Muhammad Bazmool said regarding those who still say Abul Hasan is from ahlu Sunnah then he said to them you have agreed that he has innovated principles so when who is persistent upon his innovated principles and errors in statements regarding the sahaba (refer to marahil Abil Hasan by Sheikh Rabee') after being advised THEN WHAT DOES HE EVENTUALLY BECOME??? This statement by sheikh Muhammad Bazmool is very important indeed.


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

spubs.com
10-07-2003 @ 5:09 PM    Notify Admin about this post
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Baarakallaahu feeka, Akh Umar.

Here is the full transcript that hsa just been posted by someone on Sahab. Inshaa'Allaah we will try to update the rough translation made above to give a full and accurate text copy.

بيان الشيخ عبيد الجابري في كتاب(رفقا أهل السنة بأهل السنة )

السلام عليكم و رحمة الله و بركاته... هذه كلام الشيخ عبيد الجابري حول كتاب الشيخ عبدالمحسن العباد الذي أراد به الحزبيون أن يتنصروا به في دعاويهمم الباطلة.

السائل: ينشر عندنا بعض المتأثرين بالمأربي كتاب ورسالة للشيخ عبدالمحسن العباد وتحتوي الرسالة (أن الشيخ ربيع عالم فاضل ولاكنه أنشغل في الفترة الآخيرة بأمور ما كان يمبغي له أن ينشغل بها وتفرغ الشباب بهذه الأمور)فهل هذه صحيح.وما ردكم على من يوزع هذه الرسالة علما بأن هؤلاءالشباب هداهم الله إشتد عضدهم بالكتاب والرسالة وكأنه أتاهم الفرج بل كأن الغلبة لهم؟

بسم الله والحمد لله وصلى الله وسلم على نبينا محمد وعلى اله وصحبه ومن واله أنا لم أقرأ كتاب الشيخ عبدالمحسن ولكن أعلم بل علمت بالتجربة أن أهل الأهواء ينتهزون فرصة سانحة لبعض ما يصدر للمشائخ أهل السنة فيؤولونه لصالحهم وان لم يكن في صالحهم فالشيخ عبدالمحسن حسب العنوان الذي أطلعت عليه يوصي أهل السنة ببعضهم أقول يوصي أهل السنة ببعضهم وهذا أمر متفق عليه كل من أدركنا من علمائنا ومشائخنا ومنهم الشيخ عبدالمحسن حفظه الله هذه وصيته لنا ونحن إن شاء الله عليها لكن.
أولا : نقول من هم أهل السنة فليس كل من أدعى السنة هو من أهل السنة .
ثانياً : الشيخ عبدالمحسن وغيره من مشائخنا وعلمائنا إذا علموا صاحب بدعه لا يقرونه على بدعته ولهم مواقف صارمة من أهل الأهواء .
والأمر الثالث : أقول من علم هذه قاعدة يا ابني محمد حجه على من لم يعلم فمن تكلم في أبي الحسن تكلم بناء على أدلة وبينات واضحة مثل الشمس في رابعة النهار وصريح في نقد أقواله وأعماله هذه القاعدة فمن جرح أبا الحسن أو غيره بدليل وأقام الدليل على جرحه فالواجب عليه التسليم له وآلا كنا أصحاب أهواء وذلك العالم الذي لم يقف على ما وقف عليه الجارحون هذا لا يضره ولكن نحن لا نتابع ذلك العالم وأنا أتكلم بصفة عامة لا نتابع ذلك العالم الذي جهل حال المجروح والأمثلة كثيرة جداً فمن أمثلة القدامى كان الشافعي رحمه الله يوثق إبراهيم بن محمد بن أبي يحيى ويزكيه ولكن العلماء من قبل الشافعي ومن بعده وقفوا على جرح للرجل وانه ليس بثقة كما يقول الشافعي فتوثيق الشافعي هذا لإبراهيم ابن أبي يحيى هذا لم ينفعه ولم يضر الشافعي أهل العلم المحققون على جرح الجارحين وخذ مثال آخر من الأمثلة المعاصرة فنحن وغيرنا نرد على سفر وسلمان وغيره من أساطيل فقه الواقع وننقذ أقوالهم ونكشف عوارها ونبين انحرافها بالدليل وسماحة الوالد الإمام الأثري العلامة الفقيه المجتهد الشيخ عبدالعزيزبن باز رحمه الله وسماحة الإمام العلامة الفقيه المحقق المدقق المجتهد الشيخ محمد بن عبدالعزيز رحمه الله وغيره من مشائخنا هيئة كبار العلماء لم يتكلموا بشيء بعد نحو اربع سنوات او خمس سنوات او ما يقارب هذا صدر قرار من هيئة كبار العلماء بإدانة القوم قرار خول لولي الأمر إيقافهم لأنهم وقفوا على أخطائهم وتجاوزاتهم ومثال آخر خذه أيضا الإمام محدث العصر الشيخ الألباني رحمه كان يثني على سفر سلمان و وغيرهما ويزكيهم هما وغيرهما لكن بعد حوالي ست سنوات او سبع تبين له ما كان خافياً عليه من قبل فقال قبل موته بسنه يظهر إن نحن تعجلنا وان أهل المدينة هم أحرى بالقول فهمت بارك الله فيك انشر هذه المكالمة على شباب الإمارات وبلغهم مني السلام من قبل كان ومن لم يقبل ماذا نصنع به .

ما نصيحتكم لمن ينشر الكتاب ؟

والله هذا صاحب فتنه إما صاحب فتنه او لا يدرك يعني مبتلى أما بالفتنة او بعدم الإدراك خصوصاً إذا نشره على عامة الناس لكن قد يعطي الكتاب مثلي ومثلك من أناس مدركين فهذا شيء لا بأس به لكن كونه يوزع بالمئات يفرق هكذا للخاصة والعامة مع مثل ما ذكرت في الكلام هذا أما مغفل أو صاحب فتنه.

انتهت المادة وهي مفرغه من شريط مسموع ننصحك بسماعه من شبكة سحاب الخير


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This message was edited by spubs.com on 7-10-03 @ 5:13 PM

alatharee
10-07-2003 @ 2:29 PM    Notify Admin about this post
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Indeed I ask Allaah to preserve and reward the Shaykh Al-Kabeer Ahmed An-Najmee, Shaykh Fawzee, and the others who have placed these affairs in their proper perspective and are persistent in closing the door in the face of the Mukhaalifeen and restricting them from spreading confusion.  فلا بد من التشريد بهم

I would also like to thank SPUBS for their continuous hard work in translating and clarifying these affairs for the Salafees of the west.

Indeed you brothers have done outstanding work over the years and have aided and defended this blessed manhaj for those who do not yet speak or comprehend Arabic.  May Allaah place this on your scales of good deeds.

An excellent point amongst many has been made and should be understood and that is:

quote:

These issues were raised by the Shaykh in the context of the fitnah of al-Ma'ribee in which he holds an erroneous viewpoint. The Shaykh is rewarded nevertheless, but we do not take from the errors of the scholars not matter how great their rank. This is from the distinguishing features of the usool of the Salafi manhaj


If an individual errs then we clarify his error irregardless of who he is.  And we do not fear the rebuke of the rebukers in that regard!

Indeed Imaam Ahmed was a man who would refute those who were known for their nobility and knowledge if it was found that they opposed the Sunnah.  

Ibnul Jawzi says concerning Imaam Ahmed:

"certainly Imaam Ahmed due to his severe clinging to the sunnah and his prohibiton of bid?ah spoke against a group from amongst the noble ones (from Ahlus Sunnah) if there came from them that which was in opposition to the sunnah and those statements of his are held as naseehah to the religion" (Manaqib Al-Imaam Ahmed)

He (rahimahullaah) would refute those KNOWN for pocessing knowledge and virtue if they fell into error.  Likewise we see the scholars of the past refuting their closest relatives if they were known to fall into error.

Zayd ibn Abee Aneesah said: "Do not take from my brother - Yahyaa ibn Ibee Aneesah - for verily he is a LIAR"

Alee ibn Al-Madeeni was asked about his father, Abdullaah ibn Ja'far ibn Najeeh, he said, "Ask someone other than me" So they said, "We have asked you", he then put his head down then raised it and said, "This is the deen.  My father is a weak"

Such is the case of our Ulamaa past and present.  

We ask Allaah to keep us firm upon this manhaj and to protect us from the cloudiness of those who oppose it.

And indeed Allaah is the Most High and knows best

Aboo Abdillaah Umar Bryant

----------------
أذا اشتد صيف الحزبيين , وشتاء القطبيين , وخريف السروريين , فاعلم أن الأمة بحاجة إلى ربيع السنة و الدين

This message was edited by alatharee on 7-10-03 @ 3:10 PM

spubs.com
10-07-2003 @ 2:27 PM    Notify Admin about this post
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This is what is in the tape of Shaykh Ubayd (it is probably just a day or two old), the translation below is more or less a word for word translation, which has been done quickly, you can access the audio directly from the link above:


I have not read the book of Shaykh Abdul-Muhsin.

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.

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.

However we need to know who are Ahl us-Sunnah, not everyone who claims the Sunnah is actually from it.[note: such as the hizbees who are now using this book for their own agendas!]

Secondly, Shaykh Abdul-Muhsin and others, when he comes to know of a person of innovation he will show rejection upon him and his innovation [note: like he did with Safar and Salman, Ar'oor, Hasan Maalikee etc!]

Thirdly, this is a rule, the one who knows is a proof against the one who does not know, so those who spoke of Abul-Hasan spoke with evidences, proofs so clear, like the apparentness of the sun in the daytime, and they criticised his speech and actions, so those who made jarh upon him and established the evidences against him, then we have to take this from them otherwise we are people of desires. And that Scholar who has not seen what the others have seen, then we do not follow that Scholar who was ignorant of the condition of of the one who was disparaged.

Then the Shaykh gives some examples:

1. Example of Shaafi'ee's ta'deel for Ibraaheem ibn Muhammad ibn Abee Yahyaa, but scholars made Jarh upon him and said he is not thiqah. So the tawtheeq of Shaafi'ee was not accepted and nor did this tawtheeq help the one who was declared thiqah by him [note: just like Shaykh Abdul-Muhsin's speech for Abul-Hasan does not benefit him in anyway, for he remains a straying deceiving lying Ikhwaanee Innovator!].
2. Example of Safar and Salman, when we (the Shaykhs of Madinah) would criticise them with proof, but Shaykh Ibn Baz and Shaykh Ibn uthaymeen and others from the Major Scholars did not say anything about them. But after 4 years, the declaration came from the Hay'ah convicting them (of errors) and advising that they be restrained.
3. Example of Shaykh al-Albaanee used to praise Safar and Salman, give them tazkiyah and so on, but after 6 or 7 years, he spoke against them, and he admitted that "we had been hasty and the people of Madinah were more knowledgeable of the people".

Then the Shaykh said, "distribute this discussion".

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)." End.



Alhamdulillaah another blow upon the lying sinful deceitful forelocks, and more support for Ahl us-Sunnah and the Salafee manhaj from one of its Noble Shaykhs!

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This message was edited by spubs.com on 7-10-03 @ 2:48 PM

spubs.com
10-07-2003 @ 1:54 PM    Notify Admin about this post
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Shaykh Ubayd al-Jaabiree on this matter, this was posted today:

http://www.sahab.net/sahab/showthread.php?s=02ea8dbfe337f6fc77dafca3f184bb59&threadid=295142

Inshaa'Allaah if we have time we will translate it, unless anyone else can do it.

___________________________________________________________________________


abusalmaan
08-07-2003 @ 9:54 PM    Notify Admin about this post
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بسم الله الرحمان الرحيم


Just to give the brothers an idea of the benefit of shaikh Fawzee's reply then he starts it off with an excellent question put to his shaikh Muhammad ibn Saalih al-Uthaymeen رحمه الله تعالى when he was asked about the qaa?idah from the qawaa'id(Adnaan Ar'oor) that it is from justice when giving advice and warning from Bid'ah and its people that you mention their good while mentioning their evil?  

The shaikh answers; I say No No No..  This is wrong.

The questioner asks following along with this qaa'idah; He says (Adnaan Ar'oor) When you mention the good of ahlus Sunnah you should mention their bad along with their good.

The shaikh answers; Listen O man, Listen O man! When refuting it is not good that I mention the good of a man, if I mention the good of a man when I am refuting him my refutation of him will be weak.

Questioner: Even if he is from Ahuls Sunnah?

The shaikh answers: From ahlus Sunnah or other than ahlus Sunnah, How can I refute him and the praise Him?! Does this make sense?!!!


أبو سلمان النمري طلحة بن وليم

والعصر ان الانسان لفي خسر الا الذين آمنواو عملوا الصالحات و تواصوا بالحق و تواصوا بالصبر

abu.abdul.azeez
08-07-2003 @ 1:58 PM    Notify Admin about this post
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Jazaak Allaah Khayran. A very beneficial clarification indeed.

It never ceases to amaze me how these affaakoon have no shame in deceptively using the generalized statements of those Mashaayikh who are clearly opponents of their taaghootee manhaj - the goal of all this being to destroy the Sunnah and replace it with their dalaal.

This same syndrome applied to Shaykh Ibn Fawzaan was also common awhile back. However, when numerous clarifications rained down upon their lying, sinning skulls (such as the book "al-Ajwibat ul-Mufeedah"), they were exposed in such a way that no amount of fabrication could save them.

I ask Allaah to give these people of nifaaq and hawaa a similar fate as it relates to the newly-arisen situation of Shaykh 'Abdul-Muhsin.

------------------------------------------
Abu 'Abdul-'Azeez al-Misree
أبو عبد العزيز المصري

spubs.com
08-07-2003 @ 1:43 PM    Notify Admin about this post
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Alhamdulillaah, once again the Scholars of Ahl us-Sunnah clarify the truth and give baseerah where it is needed. This is timely information.

The book of Shaykh Abdul-Muhsin al-Abbaad, if we isolate it from the context surrounding it, is a very good book and from which all Salafees who are clear in their manhaj will find great benefit - especially in knowing how to deal with each other. This applies to the clear Salafees, and does not include the false claimants like the followers of Safar and Salman, Ar'oor, al-Maghraawee and al-Ma?ribee.

There are a few issues in the book which have been replied to by some of the people of knowledge such as the generalisations about jarh, hajr, issues of cooperation with the opposers and hizbiyyeen that have been made in that book, and also the issues of the major scholars who passed away and whether they would refute the opposer or not. Those issues were left general by the Shaykh because he sees al-Ma?ribee to be within Ahl us Sunnah and this fitnah to be "between" Ahl us-Sunnah when the reality is otherwise, as at least 30 other Scholars have explained with detailed evidences that this is an Ikhwaanee fitnah imported from outside. Because this is how the Shaykh sees the matter the way he does, he is addressing  those whom he considers Salafees in his view, all within Ahl us-Sunnah. But this is a matter proven incorrect by the evidence from other scholars, because the followers and staunch adherents of al-Ma?ribee are Ikhwanees on the Ikhwanee manhaj. This is why the Shaykh raised and dealt with issues in a generalised way without tafseel. Thus, based upon this he kept away from tafseel in these matters because his book is not meant for the relationship between Salafees and the Innovators, but between the Salafees (as he sees it) - again this is erroneous as it relates to the fitnah of al-Ma'ribee, an Ikhwaanee Innovator. The generalisations made are such that within the current context and climate, they are out of place.

This has subsequently allowed the Innovators and people of desires to spread tribulations by way of the Shaykh's book, due to the surrounding context in which it was written, and for which Shaykh Ahmad an-Najmee stated that he erred in this particular action of his in writing this book.

Otherwise, it is known that Shaykh Abdul-Muhsin himself has warned and refuted those whom he considered to be upon corrupt methodologies, such as Safar and Salman and Adnaan Ar?oor and Hasan al-Maalikee.

And therefore in this manner, we have husn udh-dhann of the Shaykh in what he has done, whilst being wary of the mistake. And by thinking in this way, we have freed ourselves of any deceit and misrepresentation of the true and real situation. This does not apply to the Innovators and Hizbiyyeen who are using this book now, because their activities and fervor, and zeal at this moment in tim is itself based upon deceit and misrepresentation of the true realities, as they are. The fraud in their actions is apparent to every Salafee walhamdulillaah.

The way Salafees should view this book and those who spread it is as follows:

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.

2. The book discusses certain topics such as hajr, tabdee', jarh, ta'aawun, akhtaa (errors) all of which are left general and ambiguous, with no tafseel and are tied in reality to the Shaykh's viewpoint on the fitnah of al-Ma'ribee. These issues were raised by the Shaykh in the context of the fitnah of al-Ma'ribee in which he holds an erroneous viewpoint. The Shaykh is rewarded nevertheless, but we do not take from the errors of the scholars not matter how great their rank. This is from the distinguishing features of the usool of the Salafi manhaj. The truth is with around 30 other Shaykhs from Ahl us-Sunnah. Included within them are three senior Shaykhs who are older than Shaykh Abdul-Mushin, and some of whom are more knowledgeable of the ways of the Hizbees and Innovators than the Shaykh. Every scholar has his own speciality and excellencies in certain areas, and we have to be mature in this regard, and not be like the children who just want to strike this scholar against that with slogans such as "he is older", "he has more knowledge" and so on, which don't really address the actual underlying reasons that explain why  a different view is held in the first place, and which don't really get to the crux of the matter which is the overwhelming established evidence against al-Ma'ribee. This immaturity is found amongst the followers of al-Ma'ribee specifically and especially the really deceitful ones that are now appearing who are pretending to be "confused" and are claiming to be on the path to searching the truth. We know these people and also their games they are playing and maybe we will address their doubts in a separate post inshaa'Allaah. And note also the difference between the Salafees who when they say they do not take the erroneous ijtihaads of Scholars, are able to demonstrate that it is erroneous by bringing tangible hard evidence to show that it is to be considered and erroneous ijtihaad. This is a universe apart from the cheap, hollow slogans of the followers of desires who say "you make taqleed of Shaykh Rabee" etc. all of which is totally baseless and is in reality a slogan fabricated to aid falsehood and confuse the people. So note the clear difference between when the Salafees do not take the position held by Shaykh Abdul-Muhsin (because of absence of evidence to reject the Jarh Mufassar) and between the Innovators who claim Shaykh Rabee has erred and that taqleed is not to be made of him (which is a trick to reject the actual evidence that is so firmly established).

So these generalisations in this book can be taken in two different ways:

a) Benefit can be derived for them by clear Salafees who should realise the danger of falling into these matters towards their clear Salafee brothers who make genuine mistakes and do not persist upon them.So the general idea of warning from hasty tabdee', hajr and so on is appropriate here, as it relates to clear Salafees who are upon a clear aqeedah, a clear manhaj, a clear dawah and hold clear Salafee positions and build their loyalties around all of this. So if they err and make genuine mistakes from which they are quick to recant, then the above matters should be avoided. Again this does not include the Innovators and Hizbees who have been warned against for their corrupt methodologies and this includes al-Ma?ribee, his followers and the Tamyee?ees in general who are the latest fitnah to strike Ahl us-Sunnah from within, those who outwardly agreed with the scholars on al-Ma?ribee for fear of being exposed but inside they are on the same corrupt walaa and baraa they were upon previously. Pockets of these types of people are found in every land.

b) Clarification should be made upon these generalisations so that the Innovators and Ahl ul-Ahwaa can not cause confusion amongst the Salafees, and this is what has been done by Shaykh Fawzee and some of the people of knowledge have praised his book, and likewise one of the Yemeni Shaykhs who replied to some of the contents of the book.

These generalisations have been jumped upon by all the Hizbiyyeen in all their forms, which is why you see that there is a great deal of nashaat (fervor, zeal) on behalf of certain factions to spread and distribute this book.

3. That this book is spread by two categories of people both having their own agendas. a) Those of previous fitnahs like Safar and Salman, Ar?oor, Turath, Maghraawee and al-Ma?ribee, and this includes outright takfeerees and khawaarij (even the followers of al-Ma?ribee admit that this is the case) and b) Those who are inwardly upon hatred of the clear Salafees, and are still corrupt in their walaa and baraa but who are now only making attachment to the Salafee scholars and holding a correct position on al-Ma'ribee so they can once more build their platforms of dawah by gaining peoples trust, only to later to attack the Salafees that they still secretly hate.

4. That if the Salafees want to benefit from the contents of this book to the degree that it can be benefited from, and that if they do read it, they must refer to the replies written upon this book that clarify the generalisations concerning hajr, ta'aawun, jarh, radd 'alal mukhaalif, and whether Ibn Baz and Ibn Uthaymeen did or did not refute the opposers in their time, such as Abdur-Rahmaan Abdul-Khaaliq, Safar and Salmaan, and Adnaan Ar'oor and so on. And this is the ni'mah upon every Salafee, who due to his unique and distinct manhaj, benefits from the truth whoever it comes from in all circumstances, from the old or the young, the male or the female, as opposed to the Hizbiyyeen who because of their desires and seeking of crooked ways, are only led further astray when matters like these descend upon them, and thus you see them that when the Salafees are actively involved in clarifying the manhaj these people keep quite and do not support them (resounding with slogans of harshness, and severity etc.) but as soon as some leeway is given to all the people of Hizbiyyah on account of erroneous ijtihaads made by some from Ahl us-Sunnah, you see these very same people coming out of the woodwork and very eager to spread and propagate doubts.

Inshaa'allaah maybe this will clarify the way that Salafees should view this matter. And again, the Hizbiyyeen have been exposed by the speech of Shaykh Ahmad an-Najmee! Jazaahullaahu khayran


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This message was edited by spubs.com on 7-9-03 @ 11:36 PM

naasir.ud-deen
07-07-2003 @ 1:25 PM    Notify Admin about this post
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Posts: 61
Joined: Oct 2002
          
Shaikh Ahmad an-Najmee On Those Who Spread and Use the Book of Shaikh Abdul-Muhsin Against Ahl us-Sunnah

QUESTION: Assalaamu Alaikum
SHAIKH: Wa Alaikum as Salaam
QUESTION: Our Shaikh, I have a question, if some of your time can be taken?
SHAIKH: Yes
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.
QUESTION: What do you hold O Shaikh, do we warn from the one who does this action?
SHAIKH: Warn from him, warn from him.
QUESTION: May Allaah reward you with good.

Written by your brother, Abu Muhammad al-Eed Adoonah al-Jazaa'iree.


This message was edited by naasir.ud-deen on 7-7-03 @ 1:31 PM

naasir.ud-deen
06-07-2003 @ 11:55 PM    Notify Admin about this post
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The Shaikh says that Shaikh Abdul-Muhsin erred in what he did in writing this book and that those who now use this book are people of innovation who desire tribulations. The Shaikh also praised two replies made upon this book, one of them by Shaikh Fawzee al-Atharee and one by a Yemeni Shaikh who was a student of Shaikh Muqbil.

If any of the hizbees wish to quote anything from here, let them quote the words of Shaikh an-Najmee directly and not attribute it to me (or even to Salafitalk). This is a habit of the hizbees, that when you bring the saying of the Scholar they start saying "they" are now saying and "Salafitalk" is now saying. Please reference this speech directly to Shaikh Ahmad an-Najmee, may Allaah reward you!

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