> The Reality of Madkhalism: From Those who Invented an Imaginary Madhaab to Those who Made Taqleed

[al-boriqee]

I have been requested from a number of brothers to bring forth a breakdown of this ordeal (or fiasco) about Madkhalis, Madkhalism, and certain extremities of certain people in somewhat of a response to another group who actually invented the madhaab.

This is a detailed outlook on this topic because it incorporates 3 distinctive groups. Hopefully this will be the most detailed analysis on the whole of the net and I may possibly compliment this with an actual lecture to fill in the crevices inshallah or to further clarify this matter.

Introduction Phase I

In order to understand this internal polemic within the Sunni world, the best way to articulate this polemic is by utilizing what happened over 2 centuries ago concerning the "wahhabis", and inshallah with highlighting this historical phenomenon, a groundwork can be made which will by default clarify a good portion of this subject inshallah

We all know that during the time before the advent of Ibn Abdul-Wahhab Shaykhul-Islam, Arabia was a land rife with major aspects of jaahiliyyah and we do not need to reiterate those aspects of jaahiliyyah that was rampant in their time. What Muhammad Ibn Abdul-Wahhab did, his role was in to stand firm in defense of the Sunnah and to make defunct the kufr and gross religious oddities of his time. When the British came across the Muslims of Najd, they coined the term "wahhabi" on these Muslims who followed the Imaam. from that point on, the term caught on to the enemies of the dawah. However, there are other realities connected with this. When the British entered into India, there were a couple reactions to their occupation. The most desistful force among them who rejected their occupation through fighting were thus labeled as "wahhabis" because wahhabis according to the British were anyone who rejected their occupational "right". The irony of this was that those who were labeled wahhabis in India, many of them were sufis and average people who knew close to nothing about Shaykhul-Islam.

No, if we look at the wahhabis from the standpoint of the mushriks in Arabia, then wahhabis were another kharijite sect, the worst to have risen. Of course the Majdis did not consider themselves "wahhabis". As for Ali Pasha, he could care less for wahhabis, he only fought them to solidify his power. The point with what Im making here is that from this point onwards, the term "wahhabi", like any other make believe term that has no relevance, has different connotations to different people simply because the term was never established as an actual rightful term having a real meaning.
So the ultimate question concerning the wahhabi reality is this
Does a wahhabi sect or madhaab exist in Islam?
Anyone who has knowledge of Islam will answer correctly by saying no and will properly identify the faulty logic utilized by those who believe that this make believe madhaab exists.

This is kind of how modern day Madkhalism has been formated which leads me to phase II

Introduction Phase II

During the early 20th century up until the 1960s, most of the Saudi scholars operated and taught what is known as Targheeb wa tarheeb, which is mainly exhortations and warnings and this consumed the bulk of the dawah of the kingdom of that time. Yes Aqeedah was taught and other aspects like tafseer, usool, fiqh, etc. However for the most part, there was very little outside influence coming into Saudi Arabia at that time.

When the Ikhwaan al-Muslimeen of the Sayid Qutb branch failed in their revolt in Egypt, and in turned made the succeeding Egyptian rulers more tyrannical because of these disastrous vigilante style coupes in Egypt, the Egyptian government basically out casted the Ikhwaan al-Muslimeen from Egypt. Under this social and political turmoil the Ikhwaan fled for one place. Saudi Arabia. Saudi Arabia, in their naivety accepted them in the country of course. The influx of the Ikhwaan entering the kingdom produced some devastating consequences for the kingdom which would only be seen later on. The influx of the ikhwaan brought as well their political thought, and in that time their political thought was absolute kharijism in its fullest. There were several individuals who became the embodiment of the Egyptian Ikhwaani thought of the Sayyid Qutb slant (as there was a difference between Qutb and others within the movement). Some of the first individuals that took on this call was Muhammad Qutb and Muhammad Suroor. After them, two other individuals from the ideological side would adopt these innovated ideas of revolutions namely Safar al-Hawaali and Salman al-Awdah whom the senior scholars would speak concerning them later on in the 90s.
These realities that were changing the pure sunnism that was wide spread in Arabia was going to be brought forth to light by an individual known as Shaykh Rabee bin Hadee al-Madkhali. Rabee, being an ex-ikhwaani, who came to the sunnah, began to highlight what was going on from this "qutbi" inquisition that was going on in the kingdom as he called it. So what he did was he went on a full scale attack on Qutb himself in his ideas and his books and attacked all of the various heresies within them.

This attack launched by Rabee brought forth 3 distinction reactions
1. the blind adherents
2. People who generally agreed with some of his points but commented on the manner of his criticism
3. the heretics who were directly affected by his criticism because they themselves were the followers of these heretical ideas.

The blind adherents that is placed in category one were mainly his students, anyone who 150 percent agreed with Rabee so much to the point that an opinion contrary to his equates to the worst heresy in Islam. This will be commented later on.

The second group, they include most of the scholars including Bakr Abu Zayd an Ibn Jibreen. These two individual scholars wrote critics against Rabee on his manner of replying to Qutb's errors. Ibn Jibreen, rahimahullah was more sympathetic to Qutb and thus took more offense to Rabee's critcism of Qutb than Bakr Abu Zayd. Some of the Scholars had highlighted that Ibn Jibreens comments on Rabee was not entirely based on merit, however Bakr Abu Zayd's was much more based on merit as he was not personally affected by Qutb. May Allah shower His blessing and Mercy on both of these mountains of knowledge. One point of agreement from both of them was that Rabee lacked 'itidaal in his criticism against Qutb like making mountains out of moles and over reading into what was actually stated and bringing forth implications beyond the obvious statements made by Qutb. However, despite Rabee's over excessiveness in the way he refutes, many of his points were actually validated. I mean there is truly an entire heretical sphere of qutbi thought that was responsible and paved the way for modern day revolutions in the name of jihad and such. In order to understand Rabee, one has to understand Qutb and how he was influenced by Socialist Marxism and french revolutionist Alexis Carol.

The third group of individuals comprise of kharijiyyah of varying levels (as kharijism has different levels, some more extrem than others). They comprise of most of the British du'aat in the land of Britain and as well some of the scholars in Saudi. What rendered this group useless on the platform of debate and acceptance was that Imaam al-Albanee, Bin Baz, Ibn Uthaymeen, and Muqbil were still alive at the time and thus it rendered the khwaarij to hav no foreseeable platform to speak. There was one single attempt that was thought of by Safar al-Hawaali. He authored the book "Dhaahiratul-Irj'aa. While he disguises this work under a classy reason of providing an overview of irj'aa in Islamic history, the very purpose of its author and content was to highlight how the thought of the salafis (who always had one aqeeda for 14 centuries) had irj'aa in it. He attempted to do that by impugning al-Albanee with the bida of ijr'aa in this work. However, al-Hamdulillah, he authored his book when these Imaams were alive and thus his book was able to be contextualized within pure and raw sunnism.
Anyways, what makes the deception more vague is that this third group of charlatan heretics tries to feign and hide itself under the orthodox sunnism of the likes of the second group like Ibn Jibreen and Bakr Abu Zayd. They only praised these scholars when they attacked Rabee, but had they read their statements on kufr and shariah without mentioning who stated them, Im sure they would label these two shaykhs as well as "madkhali"

Madkhalism is Understood on Three Categorizations

In this climate and particularly after the Imaams have past away, there were three distinctive waves that struck the dawah

1. the Muqalids of Rabee (they are classed as super salafis, madkhalis, talafis, saudi salafis, Haddadees)
2. On those who invented a madhaab or firqa of him (they are everyone who use the word talafi, saudi salafi, and madkhalis)
3. On those who remained sunni in the whole ordeal (and they are the actual salafis. They call each to be what they are)

These are the three spheres that are currently adopted today concerning Rabee.

sadly, most of those who call themselves sunnis or salafis fall within the first two innovated ideas.

the Muqalids

I will resort to use muqalids or haddadees as their name inshallah. Rabee's popularity grew in a time were most of the american and western salafis in general were newly brought to the dawah and the efforts of Salafipublications brought him forth to the spotlight. The ideological catastrophe that resulted when Rabee's over excessiveness was coupled with a bunch of converts who were naturally infatuated with harshness (due to jaahiliyyah) had some devastating consequences for the entire dawah and how the whole world has viewed salafism. Im not even going to highlight the mountain of behavioral traits that this heresy has formatted, however I will mention some of them that are directly relevant to this particular issue and they are

1. ideological terrorism- this trait is the most intrinsic quality that is made quite obvious if anyone has ever come across a muqalid
2. sanctimonious manhaj
3. the adherent to a bida to be equated with a master of heresy
4. transgression of the principles of boycotting and abandonment

Maybe in another thread I will highlight their history in detail starting from Mahmud al-Haddad who became a slight model for other extremist who were so ultra salafi that anyone who had mistakes in their creed were also made innovators . So this enabled them to lay claim that the books of an-Nawawee and Ibn Hajr needed to be burned.


On those who invented the Madkhali sect

On the other side of the spectrum, you had the enemies of Rabee who became the callers to chaos under the name of jihad and the takfeer of muslims who in their hatred of Rabee, formed an entire sect based on his ideas (which in reality are not anything quite new).
However there is only one major problem to this polemic. The idea of a madkhali sect does not exist no whee on the planet. there is no scholar on the face of the planet who tried to warn the ummah of a new sect called the madkhalis.
So how did this come about. The reality is is that Rabee has become the center of extreme chastisement to the point of nifaaq over things that is not even his belief, and thus him and everyone who does not agree to the khawaarij were labeled as madkhalis, the government madhaab, etc. So this is how they labeled Rabee, the sam man who none of the senor scholars or any of the shiyookh from any land has labeled as a hertic and the ultimate source of government murjism and pacifism as the munafiqs like to insinuate.

However, despite the fact that no single reputable scholar in all of Islam ever highlighted to the ummah that there was a new sect called madkhalism, What gave them legitimacy was the extremely partisan and hostile behavioral pattern of the first group, the muqalids who will be inshallah addressed from here on out as haddaddees whcih will be clarified later on inshallah


The Spark of the Haddadee Innovation
Al-Muqaadimah at-Tareekh al-Haddadiyyah

It is nessecary to understand the backbone that provided a base and growth for this type of methodology to be embedded with this methodology. An example of this is like mold. Although mold doesn’t grow at all in the frozen temperatures and very little in the cold once food is in the temperatures above 50 through 110 degrees the intensity for the increase of mold will appear on the food exposed to this temperature. So what had happened which lead to the fitnah of the salafees in the west was them being exposed to this range of degrees by which not long from that time would result in contamination of understandings of the affairs.


A brief review on the origin of this methodology will land its reader back to the land of Saudi Arabia in the early 1990’s.

The Shaykh Rabee bin Hadee al-Madkhalee hafidhahullah is a scholar of his own right. It is nessecary to understand the concept pertaining to jarh and ta’deel and how it is applied by the shaykh. In his understanding then the actual dawah of Salafiyyah is to be purged of any deficiencies regarding matters of beliefs and methodologies. The resultant effect is that anyone who has serious mistakes is to be warned against and destroyed. They are to be boycotted and the likes, because the actual wish for the pristine form of Salafiyyah is in the minds upon those with this methodology. In reality Salafiyyah is not an exclusive dawah where only those with no mistakes or with great great status is to be taken otherwise the dawah of Salafiyyah would implode as will be discussed later on. As for being destroyed then the understanding of the salaf in refuting was to clarify to the ummah that such and such has mistakes and do not take from him or he should be warned and boycotted based off of protecting the ummah from misguidance and not for the result of totally destroying or annilating a person.

A note should be made that Shaykh Rabee is an alim and a scholar of the salafee manhaj. We do not dispariage him or speak great ill of him and at the same time there needs to be moderation regarding him and especially understanding and implementing any of his rulings. Unfortunately in the recent times this middle way was excluded from the fold of Salafiyyah by those who did not perform moderation in this regard and called this middle way as “acomadating the innovators” or “tamyee” and the most famous of all of them is “your reviling the ULEMA” (pertaining to Shaykh Rabee as if he equals the vast majority of scholars in the muslim world). So for the purpose of categorizing people I will use the terms “Madhkhaliyyah” to describe the school of thought of the shaykh hafidhahullah and the other party as the “exteme madhkhaliyyah” or “ghulaatul-Madkhaliyyah”. The reason for this is that ulema have differing styles of interpretation of the sunnah, implementation of the sunnah by which would denote them from anyone else. On top of this madkhaliyyah is a general term used for many of this dawah and there are different grades of it and for these grades there are classification like Harbiyyah and haddadiyyah which is actually something much more extreme than the general madhaab of madkhaliyyah. Example would be like the Albaniyyah or those who strictly follow Imam Al-Albanee rahimahullah.These are classifications of madhahib and in no way are they classifications for sects and should not be as such otherwise there would be deficiciency in ones understanding of my words

Another note is that we also must realize that the shaykh had erred in some of this and ahlu-sunnah recognizes this just as they recognize many of the imams of the past who fell into much worse than this. Much of these errors have been clarified by the Alaamah and muhadith of Madinah Abdul-Muhsin al-Abbadd many years later during the actual fitnah.

Now the ground work that was laid out where by the mashaykh of Jordan Shaykh Ali Hasan al-Halabee and Shaykh Saleem al-Hilalee. In the past 10 to 15 years of before 2000 these mashaykh were traveling throughout the world exposing the world to the Shaykh Rabee bin Haddee. Many of the peoples in this time never even heard the name of the shaykh until this had happened. Many of the people were mainly known and had some affiliation with the Imaam Albanee, Bin Baz, Uthaymin, and even older mashaykh like Muhammad ibn Ibraheem alu-Shaykh, Hammad al-Ansaaree, Ali at-Tuwayjiree and others from the senior scholars of that era. So the mashaykh had brought the Shaykh Rabee bin Hadee to the world and in due time his dawah and understanding has also been carried along with this promotion. There could be reasons for this which is definitely unknown to me and many yet it was the qadr of Allah that He the Most High allowed. What was to be unknown to these mashaykh was that in due time their affairs were going to backfire on them which will be pointed out inshallah. So while the promotion of Shaykh Rabee took off there was certain elements arising in Saudia during this time related below

A person by the name Mahmud al-Haddad gained a following. Mahmud al-Haddad is one of the students of Shaykh Rabee bin Hadee al-Madkhalee. Mahmud al-Haddad derived much of this extremism in matters pertaining to critisicing people from his teacher but for him then this lead into ghuloo. His dawah was spreading slowly in the lands of the gulf in this very matter. From the most nonsensical and ridiculous by products of such a manhaj lead for him and these followers of his to actually believe that the likes of Imaam an-Nawawee, Ibn Hajr, Ibnul-Jawzee and many other from Ahlu-Sunnah that have had some errors in their aqeedah in one form or another was not tolerated absolutely by the methodology of this individual. Fortunately these people were refuted by a number of scholars like Imaam Albanee, Imaam Bin Baz and others. So much of their kalaam (rhetoric) was none other than focusing on the faults of ahlu-sunnah and exposing them, warning them, boycotting them, and setting ablaze to their books. This very same attribute was later carried on by another group of people who this time, were more grounded (by this then the intent is by merely being versed in the vocabulary of such a science and not actually grounded in any type of knowledge at all) in the more established principles of the religion in the area of jarh and t’adeel.

The actual origion of this actually eminated from Shaykh Rabee bin Hadee himself hadifhahullah. This was due to certain factors regarding the statements of the ulema concerning the noble shaykh. One example is that Shaykh Muhammad ibn Abdul-Wahhab al-Banna one of the elder ulema of our time has stated about Shaykh Rabee that he is the Ibnul-Ma’een of the era. Indeed in this is not only a t’adeel but also a warning. The t’adeel of this is that the Shaykh has taken it upon himself to defend the sunnah from innovations wal-hamdulillah. Ibn Ma’een was of the like and had such an attribute. The warning concerning this is that in the matters of jarh and t’adeel then from the knowledge of it’s people is that the jarh or t’adeel of whoever is looked into. Some ulema would say about others that that we don’t accept his jarh from what they know of him to be to harsh or the t’adeel of another for they know him to be to easy in accepting everyone. So Ibn M’aeen’s critisicing certain people for innovations or non acordanance with the sunnah was known to have a certain degree of harshness (which most o the time was called for and only a minor amount of times is not) for many and from this is why the statement is also understood like this. Along with this, then this second group that sprang up made a distinction between jarh and t’adeel in riwaayah and jarh in radd al-mukhalif wa tadheerul-minal bida. In actuality there is no difference since the actual concept of jarh and t’adeel was actually produced for the purpose for riwaayah. So they make this distinction later on in order to use it as a tool for their motive which will later be proved that they have done the same.

After the fitnah of these haddadees is when they as a group were laid to rest for the most part. As for the methodology of these people then they still remained only dormant for a time. It was not until the criticisms by a number of scholars against a scholar named Abu Hasan al-M’arabi al-Misri who resides in Yemen, in which the new haddadee methodology and it’s people came about only this time they were more deeply intuned with the principles of the religion and so now they had a base to last themselves, but little did they know that falsehood does not last forever. The next individual that took on board the madhaab of Shaykh Rabee in the matter of usool in the jarh and t’adeel in warning against the innovator was a person named Faalih ibn Nafi al-Harbi. This individual, like his predecessor Mahmood, also radicalized so to speak the dawah of Shaykh Rabee in this very matter to the point that his understanding of jarh and t’adeel was grounded on baatil usool and completely defies the shari’ah.

The Shaykh Rabee Bin Hadee al-Madkhalee had certain mistakes in certain understandings in this matter which of course all humans fall into mistakes and that was actualizing complete unerroenous manhaj and aqeedah for the people of the sunnah and that there is to be a crystal clean methodology in the sense that if anyone falls outside of this pristine area of unerroneous beliefs then it was perceived by him to be a great matter and fault by which would warrant tajreeh. Of course he is a Shaykh, a Sholar from amongst the scholars and we, ahlu-sunnah do not blindly follow (meaning accepting everything an individual has to say) anyone accept the messenger. So we take from him in matters and we leave him in maters just as we take from the great Imaams of the past like Abdur-Rahman bin Mahdi and Imaam Ahmad and we leave them in matters and no one is free from people not applying this haq upon them except for the messenger.

Other mashaykh have also come into the fold of the school or madhaab of Madkhaliyyah and from amongst them were the Shaykh, the mufti of Junoob, Ahmad ibn Yahya an-Najmee, Shaykh Ubayd ibn Abdillah a-Jabiree, Shaykh Muhammad ibn Hadee, Shaykh Khalid ar-Raddadee, Shaykh Fawzee al-Bahrainee commonly known as al-Athaaree. One of the schemes laid down by the du’aat and small students was that there plan was to make these mashaykh as The mashaykh and the kibaar of our time and at the head of them was non other than Shaykh Rabee bin Hadee hafidhahumullah. So by this they have left and disparaiged the major scholars of our time and they have not referenced them in any matters pertaining to this vital part of the religion (of judging a person’s Islam). From this level of the origin of the fitnah will not be discussed as this was just a brief overview at the higher levels of the origin of this and this is and will be looked into by the major scholars if nessecary inshallah. This risalah is mainly focusing at those middle levels of propagation of this manhaj and its ill effects and evil fruits that it produced amongst the general common masses.

Unfortunately, for those people who did not apply this haq in principle to the shaykh has actually fell into taqleed either knowingly or unknowingly. All of this will be pointed out later in due time also debunking the deception that all of it was just ittib’aa and not taqleed

One more thing before we begin is that again there are classifications of this madhaab and madkhaliyyah is just the general term applying to almost everyone listed in this document. The haddad is used both for those under the dawah of Mahmud al-Haddad and Falih al-Harbi. It is this particular group in question that has raised much havoc and destruction not only upon the salafee dawah but to the general muslims as well and now has actually destroyed the way Salafiyyah is looked at by all those who oppose Salafiyyah. So it is this group that is mainly focused on because much of the ghuloo fell with this group of people.

From amongst the senior and top officials of this dawah that was taken by his students and twisted and made more extreme were first and foremost Faalih al-Harbi (which he did not actually show up in the scene of the fitnah until the middle of the whole controversy) and other prominent individuals like Abdur-Razzaq as-San’aanee, Musa Richardson, Abdulillah al-Lahmami, and others in the Mamlika. In Britain there is the infamous Abu Khadeejah Abdul-Waheed, Abu Iyaad Amjad Rafiq, Murad Elbouchikhi and other stauch laymen in Britian. In America and Canada they are Omar (South Carolina), Dawood Adeeb al-Haddad, Abu Hasan Malik, Hasan as-Somalee, Abu Uwais Abullah Ahmad (rahimahullah), Abu Zaynab Tawfeeq, Maaz Qureishi and many others. As for organizations that promoted this methodology which included many of these individuals or support were salafipublications, troid, and salafitalk and also Daarul-Hadeeth in Philadelphia and Birmingham, Britain. Also a da’ee in Malaysia known as Abu Muhammad al-Islam with the nisba of “al-Malaysee” who is known to have authored the work “Why the Word Salafi and Who are the Salaf” which is a good work for the topic itself.


It was because of this reason (that they were grounded in certain principles) that led so many people mainly here in the west, America and Britain, to follow these individuals. They were deeply clothed in the gown of Salafiyyah so it was very hard to detect and much fitnah and division arose and it was not for a number of years that the scholars would become aware of these people and this evil methodology. The haddad have now been brought to light by the kalaam of a number of ulema who have identified this terrible methodology.

These people harbored this methodology before the fitnah (tribulation) of
Abu Hasan al-M’arabi broke out. It was this fitnah that made them well and able to emerge with their heretical ideas clothed in the gown of Salafiyyah. This was a perfect opportunity for these people because the great three Imaams Albanee, Bin Baz, and Muhammad Bin Salih al-Uthaymeen rahimahumullahu ta’ala had recently passed away and there would be no one to refute them or see their activities at least for a while.
A point to show this fact was stated below between one of tose warned against by the haddad and a haddadee himself.


I (Mr. Nobody) say: That people should not attempt to use this fitnah (regarding the situation of al-Ma'rebi) as a catalyst to promote their own personal grudges that they have with other salafi brothers and organizations. This is not correct and only confuses the people more. It is truly appalling that brothers have entered their personal issues that they harbor for others into this matter, knowing that they had issues previously. Now we see them trying to make this a dividing matter when in fact if it wasn't the Abul-Hassan issue then they would be sitting in the shadows waiting for the next fitnah that they can use to project their personal issues amongst the people.


So it is clear to many from those of ahlu-sunnah that these people of fitnah have raided the issue revolving around Abu Hasan al-M’arabi as a matter of alliance and disassociation between specific individuals and organizations.

As for Troid then there difference is when Q.S.S. did not allow these foolish youth to be among it’s members. Much of the difference that resulted in the haddad refuting and warning from Q.S.S. was only from a personally difference of which hawaa was played into the affair which caused these haddad to have a grudge and disdain for Q.S.S. A pivotal reason for the denial of these shabaab along with Q.S.S. was do to the adhaab of these shabaab. This evil character played a great role in the emerging of the present day haddadee manhaj prevelant nowadays.

As a result from this scenario, then they have adopted the “with me or against me” policy. This policy was enacted to all who they tested with as they were or beame the mihna of the salafiyeen of our times. There were two different peoples who were tested. The first group were those who the haddad found a way to find mistakes regarding manhaj (by this meaning what could be cleverly made into a manhaj issue). So from this group Q.S.S and people who at one time helped Q.S.S. and other callers like Abu Usaamah, Bilaal Philips, Muhammad Jibaaly, and Saleh as-Saleh. The second group of individuals were those who the haddad were unsuccessful in finding fault with them which is the real reason why the haddad cannot refute them even though these individuals did not follow the hizbiyyah and the path that they have taken in their infatuation of refuting and warning. And this individual was Zaahid Rasheed who Shaykh Rabee has defended specifically from the vile and slanderous talk of Moosa Richardson. He did not buckle down to the khalafee manhaj of the haddad in the issues of jarh, which is the reason for the haddad starting a fitnah with him in the first place.

The atmosphere that resulted in much of the propaganda of these callers for the last 5 years resulted in people speaking blindly about a scholar and eating his flesh (which is poisonoius) and they would believe it so much that if anyone disagreed with them in their already corrupted judgement of a scholar, then they were also graded the same (as being deviant).

Basically in the issues regarding al-jarh fee radd almukhalifeen wa tadheeri minal-bida (criticisms of the mukhalifeen and warning against bida) then these individuals have adopted the exact same characteristics that coincide with the original haddadees in this issue. In a way they have adopted the attribute of the khawaarij, but instead of ejecting the people from the religion who were not deserving to be ejected then these haddad have ejected people from the realm of the sunnah who were not derserving of being ejected.

It was not until the full scope of this evil manhaj that escalated into a very tragic fitnah, that one of our noble brothers known for taqwaa and for having studied ilm have compiled a summary of the fitnah to be presented to the noble mashaykh, the ulema of adawatu-salafiyyah amongst them was Alaamah Abdul-Muhsin al-Abbadd, who after the hearing of these matters and confirming, has began the cure to the disease of the fitnah. The first injection or dosage of the cure to the hearts of the people was warned against by a minority of scholars who were of the madkhaliyyah. The problem was the way the haddad have promoted this and how they rendered the cure to be nullified of it’s true and powerful effect. This cure was “Rifqaan ahlu-Sunnah bi Ahli-Sunnah” (Ahlu-Sunnah be kind to one another). This fitnah that has now been focused on by the scholars has long been identified by the two noble and knowledgeable mashaykh, those who took and drank abundantly from the mujaddid of the era ash-Shaykh Ali Hasan Abdul-Hameed al-Halabee and ash-Shaykh Saleem al-Eid al-Hilalee who for a time saw the ghuloo that these very same people have or were falling into and warned them. It is because of this warning by the two noble shaykhs that infuriated these youth who developed an infatuation with tajreeh and tadheer of the people. This, I cannot say may be the sole cause for these haddad for defaming these two noble mashaykh and making the people that they propagated to, to not take knowledge from them, But one thing is certain that this was a pivotal reason for these haddad warning from these two mashaykh and finding fault with them and presenting these faults to the ulema who, by doing this, actually has demonstrated to the people of the sunnah that they have tried to sow dissension amongst the scholars of ahlu-sunnah wal-jama’ah. And this was the backfire that had resulted of them promoting the shaykh in the first place.

So because of this deprivation of knowledge that these haddad have made the people to adopt, is how their fitnah of this opposing manhaj from the jama’ah of ahlu-sunnah came to last for a while longer. So they believed that they have gained victory over the people of the sunnah and they believed that their actions would go uncensored and unanswered to the people.

So after the cure was dispenced by our father, hafidhahullah, the haddad have warned against it and belittled it, and said that it only applies to them and not the rest of the people who they refuted, even though those refuted were salafee. So then another bayaan from the same shaykh was released that served as part of an explanation to the first risalah and it served to clear up some situations which have been happening all along. It seems that one of the propagators of this manhaj was non other than Shaykh Faalih ibn Naafi al-Harbi whom the Imaam and Muhadith has described him as “one who does not busy himself with knowledge” and “he does not reach the ankle of those whom he dispairages” may Allah guide him and forgive him. Indeed there were many from the callers of the west who fell into ghuloo in the praise of Faalih and taking his manhaj. However, we as ahlu-sunnah do not fault with them as they followed the dileel of Shaykh Rabee bin Hadee, Shaykh Muhammad bin Hadee and others in praise of shaykh faalih. What there is fault in is when the truth was established and the hujjah was against shaykh faalih, that these haddad refused to accept and threw people who held this view towards Faalih as being deviant. It was not until Shaykh Rabee had warned against the false manhaj of Shaykh Faalih (in the issue at hand) that the haddad adopted, which only showed their true taqleed of the Shaykh Rabee, because when his reality was established by other than the Shaykh then it was not accepted. It was also accepted through Shaykh Ubayd vehemently, since they were infuriated that this news by Shaykh Ubayd was released.

In recent times they have slowly backed into their well remaining silent and dormant hoping that their vile and erroneous manhaj would not be noticed and they could erase what happened.

The Rise of the Neo-Haddadiyyah Emerged with the Fitan of Abu Hasan al-M'arabee

As was highlighted above, the original group who went to extreme in this ultra puritan salafist approach was Mahmud al-haddadd and his followers who made tabdee (pronounced people to be innovators) on Ibn Hajr, an-nawawee and other Imams of Sunnah.

WHo is Abu Hasan?

he was the top student of Imaam Muqbil rahimahullah and by far the strongest of his students in hadeeth scholaship. None of the other students of Muqbil come close in comparison to him. al-Ma'arbi before Muqbil's death wrote one of the greatest books of Jarh wa T'adeel called "Shifaa al-'Aleel" (which should not be construed with Ibnul-Qayyim's Shifa al-Aleel). Muqbil said of this book that there is no other work needed in this science after this work.

Muqbil Dies

After the sad reality of the shaykhs death, the yemeni students of knowledge were surpirsed to see that people were travelling to al-M'arabi's camp rather than their own. In the wake of this, they claimed that they went to Rabee long ago and Rabee claimed to have been advising Abu Hasan's errors for "many many years" whicc does not makes sense if Muqbil was a much more higher calibur of a scholar than Rabee and he was his direct teacher, yet Muqbil, being as critical as he was never once noticed deviation in Abu Hasan. At any rate, So the Yemenis went to Rabee with a type of collaboration to warn against Abu Hasan. Thus the era of ghuloo (extremism) began in matters of boycotting and warning because the very same manhaj that was utilized by Mahmud al-Haddad was being rebirthed in organizations like salafipublications, troid, and their comrads who followed them in everything they said.

From this point onwards, the fitan gets more chaotic because the four Imaams had just passed away and then 9/11 happened, QSS of Canada fell apart with this fitnah between Abdul-Munim and these gangster salafis

The Uprising of the Khawaarij

As as explained above, When the Ikhwan came into Saudi Arabia, they brought with them their revolutionary ideas that Qutb brought from Alexis Carol, the French kaafir revolutionist, and then justified these ideas using statements of the Imaams of the past as a recognition of their entire methodology. Safar al-Hawaali and Salman al-Awdah, once students of pure sunnism came under this kharijite wing after influence of Muhammad Suroor. It is from this point onwards which sparked Hawaali to go off on a different course different from the ulema of Najd and Saudi in general, and he began to view everything as irj'aa, hence the emergence of his book "Dhaahiratul-Irj'aa"

How the khwaarij like to bring confusion in this arena is that initially, the Imaams attested to Hawaali, including al-Albanee, however later on they commented on his and Awdah's harmful ideas and advising the students not to listen to their tapes and lectures. What the khawarij do is to utilize their old praises of this individual and exclude what came later of the same Shaykh Ibn Uthaymeen or Bin Baz. At any rate, al-Hawaali formed the sahwa movement which is vocalized on through the medium of the so called "Islamic Awakening forum" and headed by his vizier Abu Zubair. The movements main concern was to highlight and UNsalafize the nature of the actual salafi creed of the Senior scholars and to salafize the khariji creed of the Qutbi style modern Ikhwaanis. This is why it was not hard for Abu Zubayr to openly state that the Medina University of a University of Irj'aa" or Murjism in one of his post when discussing with him on that criminal forum.

How they Were Given Credence

Since 9/11, American and the terrorists of the western world synchronized their efforts on the Islamic world from region to region. This military activity in the name of freedom aroused the sentiments of the Muslim world from around the globe. Naturally, everyone became more anti-American than any era before 9/11. So the whole argument shifted from an internal conflict between two conflicting views among those who claim salafism and into an international conflict between one group calling themselves salafis and the terrorists of the Western world. So naturally, because the extremist among the muqalids of Rabee, these neo-haddaddee were to ignorant to understand things properly due to their extremism and lack of any fiqh in the religion, they continued to mercilessly criticize kharijite thinkers like Hawaali and his gang. That became a problem because everyone who liked jihad and who found the khawaarij speaking about what they interpolate as jihad, naturally became fond of these people, like Abdullah Faysal, Anwar al-Awlaaki, Abu Hamza al-Misri (the one who made takfir of Bin Baz), Abu Qataadah, Abu Baseer at-Tartusee, Abu Hudhayfah al-Canadee, and others among the neo-kharijite theoreticians. And even among these people there are levels. Kharijism has various levels, others more extrem than others. I mean you got some of these individuals who tried to calm down the takfir of Abu Hamza while Abu Hamza himself tried to calm down the takfir of Abdullah al-Faysal, the most radical of the heretics whoi think is himself a munafiq who needs to be slaughtered whenever anyone with a shred of emaan sees him. At any rate, all of these theoreticians ambiguously call for the undermining of the scholars and what they elaborated on and to go about things yourself etc etc kalaam. Some of them even hint towards implicitly charging the ulema with being munafiqs.

So at any rate, because many of the muslims felt an attachment to the khawaarij merely on the sole basis for their call to what they understood as jihad (which is a jihad unspoken of by the classical Imaams) then the polemic turned into one where those who spoke about these innovators became stooges for the government and munafiqs, hence the formation of the madkhali cult of government manhaj 101 professed by these appeasers to the innovators.

Both groups deviatd mainly in the fact that the Haddades commonly known as madkhalis went too extreme and over exaggerated the issue of warning and refuting innovators and abandoning them whereas the khawaarij built an entire manhaj completely making obsolete having any type of waraa against the innovators. And this is how the trend of speaking against the innovated groups is acceptable EXCEPT for the khawaarij. In other words, everyone can speak about ash'aris, maturidis, sufis, shia, whatever, whatever, but when it comes to khawaarij, there is a completely condemnation for the most part on anyone who who links khaijite thought with anyone of of those figures whom the IA forum likes to take their religion from. Sadly, this methodology seeped over to the Multaqa ahlul-hadeeth forum. That is why almost every thread that goes into the heresy of kharijism is pretty much deleted for the most part under the guise of "will bring to much fitnah" while ignoring the fitnah that goes on in the discussions on other threads about other deviants.

This is why I state unconditionally that heresy is heresy no matter what form it comes in, whether ash'arism or kharijism or murjism and shi'ism. And this is one of the reasons why the issue of speaking against ALL who oppose the sunah became a fundamental point in my lectures because speaking agisnt the heretics while remaining silent on one group of heretics kinda of produced skeletons in our closet (figure of speech)

The Three Aspects of Madkhalism

Now,in my historical encounters and experiences with these issues, this polemic, I found three distinctive groups
1. the haddadees,those who blind followed Rabee as a school in which anyone who opposed his views are outright hizbis.
2. the khawaarij who were affected by Rabee, and thus invented a new sect that no one from any circle of knowledge ever highlighted to anyone among the Muslims
3. Salafis who do not follow the two extreme

As for the first group, the Haddaddees, the super salafis, or whatever youwish to call them, even the salafis who are not in the second group are categorized by them as part of the khawaarij. As for the second group, the Khawaarij, they categorize even the salafis who do not accord to their viewpoint as being among the first group, the Haddaddeee

As for the peopleof the Sunnah, the salafis, they do not aknowledge a madkhali sect at all, because no one ever spoke with this nonsense. Eeven the shiyookh who wrote criticisms against Rabee never even dreamed of stating that Rabee has a cult. Adding to that, In the view of the ahlu-sunnah, the salafis, those who made a cult are those who blindly followed Rabee in his opinions. So in their view, if the label "madkhali" was even applicable, it would be applied to people who are examples of the views of salafipublications on this issue. They do not go to the extenet of the khawarij and say that anyone who does not accord to their views are madkhali and this is exactly what we see on the IA forum, TO SUCH AN EXTENT, that some of the members have even deemed Shaykh Salih al-Fawzaan of being a madkhali.

The true sunni, the true salafi is able to decipher between these two extremes and knows how to handle each extremist encounter and approach. In other words, the salafi, if he were to accept this label, it would only be applicable to the first group, those who blindly followed Rabee. Thats because there is nothing in all of Islam as of yet who has highlighted a Madkhali sect from any single reputable scholar.
I remember posting this subject on the IA titled "Madkhalism: On those who Invvented an Imaginary Madhaab- A Historical Analysis

I hate to even link to that criminal forum but here is the link http://forums.islamicawakening.com/f...70/#post219388



There are other aspects to discuss and they will be highlighted in seperate posts with different titls in order to understand the two approaches which will by default make clear the approach of pure sunnis

[al-boriqee]

each characteristic I will highlight that I see it is essrntial to undertsanding this whole framewokr. I will present both extremes here and there.

the first is this one

someone said the following about the muslims who do not agree with him (i.e. those who he labels as madkhali) the following

ak47 should suffice against a madkhali, they are a bunch of munafiqs and spies. hmmmmmmmmmm

our very own sister Um Abdullah, being forthright and balanced as she always is stated

authubillah
killing a Muslim is a major sin

Now, being the munafiq that this person is, look how he responds

Dear sister i was being sarcastic or is only Abuz Zubair ALLOWED to be sarcastic on here hmmmmmmmm lol

Go tell the above to your king and go write on the grave of Sh bin baz that killing muslims is a major sin dont tell me that sister

firstly, this munafiq is a horrible liar. everyone knows he was not being sarcastic

and then he responds with the typical kharijite drivel that sells and appeals to the dull minded audience by labeling her with the attribute of telling her king as if she is loyal to the king to the exclusion of Allah and Islam.

And then he continues by incorporating Imaam Bin Baz on the same ticket accusing him of killing Muslims because of his erroneous fatwa of allowing the Americans to come to Arabia (with conditions)

[Qatada]

asalaam alaikum


its interesting, jazak Allah khayr..

[al-boriqee]

there is a lot more but its gonna take a bunch of time

[Qatada]

asalam alykum

Look forward to it. Can u explain the fatwa of shaykh bin baz. Was there a wisdom behind it which u might be aware of?

[al-boriqee]

yeah, two things

It is allowed in the books of usool highlighting wihtin the parameters of sharia that a muslim state who is unable to fend itself from another state who has muslims, then it is acceptable to seek the aid of the kuffar in this instance. This is one of the points that makes the IA criminals and alterrers of Allah's shariah, because they tend to speak about ALlah's religion without knowledge, the same with their kharijite ancestors

Secondly, Bin baz stipulated conditions in this allowance, one of them was that they must depart after the mission. However the rulers took the fatwa and ran with it without stipulating to these kuffar these conditions.

[Qatada]

wasalam alaikum warahmatulah wabarakatuh


Who was Arabia unable to fend off during that time period? Was it in a state of war?


Also, are there other instances in our Islamic history when this has been legitimately done by Muslims?



(I just dno about the scenario, so jazak Allah khayr in advance)

[al-boriqee]

Originally Posted by Qatada

wasalam alaikum warahmatulah wabarakatuh


Who was Arabia unable to fend off during that time period? Was it in a state of war?

I was speaking from an ideological viewpoint, not from a physical aspect of fighting

Also, are there other instances in our Islamic history when this has been legitimately done by Muslims?

kinda. this is a new phenomenon but there are some issues within our history that is closely related and inshallah i will point that out in due time. the above information only constitutes like 10 percent of the whole of what I wanted to relay

[al-boriqee]

Iv'e updated the thread so you have to reread the first post again. it is much longer than before

[al-boriqee]

Our father, Alaamah Abdul-Muhsin al Abbadd stated


“And close to the bid’ah of testing the people by personalities is what arose during this time of a small band (fi’atun qaleelah) from Ahl is-Sunnah’s infatuation with the tajreeh of some of their brothers from Ahl is-Sunnah, and the tabdee’ of them, as well as what resulted from that of abandonment (hajr), severance of mutual relations (taqaatu’) between them and cutting off the path of benefit from them.”


If you read this then it is clear that he says that testing the people by personalities is a bida (misguidance). And on top of this the Shaykh makes plain and clear to the people that some of ahlu-sunnah became infatuated with tajreeh (criticisms) with the very people who are from ahlu-sunnah the salafees (meaning that these people became infatuated with refuting their brothers from the salafees). And at the last of just this one paragraph he mentions the ill effects of their evil, and that is the hajr (boycotting) and bara (disownment) from the people of the sunnah.

And now I bring you some more to reflect upon if anyone still believes that this is a risaala of baselesness and of no concern for the people and outright lies and deception. The Shaykh goes on to say

“From that also is the occurrence of warning from attending the lessons of an individual because he does not speak about so-and-so (fulaan al-fulaanee) or such-and-such group (al-jamaa’at al-fulaaniyyah).”

Originally this speech was in comment to the actions of Shaykh Faalih al-Harbee may Allah rectify his affair, this was the prevailant manhaj for a long while and now they had a base to stand on and it was Shaykh Faalih. So this was practiced by the haddad and that was that a persons Salafiyyah was weighed based off of if they had refuted so and so or not. And this is a lethal plague and disease that has affected the salafee dawah since 99 and much more around the turn of the century and 2001.

Again the Shaykh goes on to say

“And what is obligatory upon the youth and the students of knowledge is that they not incline towards those tajreehaat and tabdee’aat that harm and do not benefit, and that they become occupied with beneficial knowledge that returns to them with good and praiseworthy outcome in this world and the hereafter.”

So what did they do? They went against the advise of this scholar and also others as well who made similar statements and went head long into these issues and made this one who fell into error as their number one shaykh, the mujahid, the lion, the Alaamah. These titles were promoted by these people who were spubs, troid and those aligned with them. They knew of his affair long ago and yet they went along with other statements of the scholars regarding him (Faalih) and they were general. So when Shaykh Abdul-Muhsin came with a jarh that was more specific then what happened. They did not accept at least at first since they became infuriated with those who brought out the haq and said that “they” meaning spubs “were waiting for the hizbis to come out with this news”. These very same people were ones who after a period of time began dispencing more knowledge of jarh and t’adeel and that the jarh is accepted over the t’adeel if the jarh is explained which was the case with Abu Hasan al-M’arabi. So when it came to one of their Shaykhs then now the principle is different which this characteristic is known from them. And that is the double-standard manhaj which will be pointed out in this bayaan.

A real and true attribute of these people is what was laid out by Shaykh Saleem al-Hilaalee where he said

He said, "Be aware of this issue - these types of individuals, because they are amongst us. They are trying to create corruption, they are trying to disconnect the hearts, they are trying to create hatred between the hearts of the scholars and between the hearts of the students of knowledge and between the general Muslims who are upon the way of the Salaf." He said, "This is what Allaah said about Shaitaan - that Shaitaan has given up trying to be worshipped in the Arabian Peninsula, but he seeks to cause confusion and chaos and problems between you." So he said, "This is what they seek to do.