Who Is Shaykh Hamdi Abdul Majeed as-Salafi Al-’Allāmah al-Muhaddith, Hamdī bin ’AbdulMajeed bin Ismā’īl bin ’Umar bin Ibraaheem as-Salafī al-Kurdī is of the senior and oldest students of Imam al-Albani, studying with Imam al-Albani in Damascus in the mid-1950s. He was born circa 3rd Dhu’l-Hijjah 1349 AH/21th April 1931 CE to Kurdish parents who migrated to Syria where Shaykh Hamdī was born. He has ijāzahs from Kurdish scholars of the Sunnah such as Ismā’īl Ilyās and Mulā ’AbdulHādī and also from the Indian Muhaddiths: Shaykh ’Ubaydullāh ar-Rahmānī al-Hindī, Shaykh Muhibbullāh Shāh al-Bākistānī, Shaykh Badī’uddeen Shah as-Sindī, Shaykh Habeeburrahmān al-A’dhamī and others. He has authored and edited over 100 books including: Muj’am ul-Kabeer by at-Tabarānī, 20 vols.;Musnad ush-Shāmi’een by at-Tabarānī, 4 vols.; Musnad ush-Shihāb, 2 vols.; Bugyat ul-Mutalabis by al-Alā’ī; Jāmi’ ut-Tahseel fī Ahkām ul-Marāseel by al-Alā’ī; Khulāsat Badr ul-Muneer by Ibn Mulaqqin, 2 vols.; Tadhkirat ul-Huffādh by Ibn Tāhir al-Maqdisī; Kitāb ul-Majrūheen by Ibn Hibbān; ad-Du’afā by al-’Uqaylī; Tadhkirat ul-Muhtāj by Ibn Mulaqqin; al-Ajwibah al-’Irāqiyyah by al-Alūsī; Tārīkh Mārideen; Dalā’il un-Nubuwwah by Abū Nu’aym and Radd ’ala’r-Rāfidah wa’l-Yazeediyyah by Ibn ul-Jubbī. Imām al-Albānī praised Shaykh Hamdī in over 20 instances within Silsilah as-Saheehah and Silsilah ad-Da’eefah, saying for example: “I was certain of what I found to be apparent when I saw the hadeeth in Mu’jam ut-Tabarānī al-Kabeer, vol.1, p.271, no.787 via the route of Muhammad bin Ishāq with ’an’an form. Allāh is the Maintainer of success. This volume was printed with the edit of the brother Shaykh Hamdī as-Salafī, may Allāh increase him in goodness.” From Tamām ul-Minah. “Another point of attention was raised by our companion Shaykh Hamdī as-Salafī in his commentary on Kabeer ut-Tabarānī, vol.3, p.76…” “Whoever does not know them can refer to their biographies in Tārīkh ul-Bukhārī and al-Jarh wa’t-Ta’deel by Ibn Abī Hātim, and as checked by our companion Shaykh Hamdī as-Salafī in his commentary to al-Mu’jam.” A detailed biography of him can be referred to here: meerg/pdf.php?type=raport&id=38 Shaykh Hamdi Abdul Majeed as-Salafi Words On Shaykh Ali & Shaykh Rabee Rather, Shaykh Rabī’ claims that Shaykh ’Ali al-Halabī: “defends the unity of religions and praises those who call to it and fights against those who criticise it”. As for Shaykh Rabī’s reason for making tabdī’ of the brother ’Ali Hasan, may Allāh preserve him, and accusing him of what was mentioned prior, then the first we came across it was when the brother ’Ali published Shaykh Rabī’s advice to Shaykh Fālih al-Harbī, who was with him and then split from him. Shaykh ’Ali did not mention who was the author of the advice was, based on the general benefit, just as he did not ascribe himself as being the author of that advice, he explained the advice and commented on it in his book Manhaj Salaf us-Sālih and answered the most prominent points which can be taken from it in the second edition of the book, and other than which was mentioned on the kulsalafiyeen forum. From the vilest of things which has been said about Shaykh ’Ali is in regards to his stance towards the Amman Message. Shaykh Rabī’ in his article Hukm man yasghūgh deenan ghayr Deen il-Islām fa yarā Hurriyat ul-Adyān, applies the hukm on the brother Shaykh ’Ali al-Halabī, to Allāh we came and unto Him we shall return. This ascription to Shaykh al-Halabī is a false accusation against him as Shaykh ’Ali explained on numerous occasions such as in his answers to the brother Sādiq al-Baydānī from the Dār ul-Athar Channel. In these answers Shaykh ’Ali affirms the kufr of the one who says the unity of religions, and says this over and over again however, Shaykh Rabī’ ignored that and continued to accuse him [i.e. Shaykh ’Ali Hasan al-Halabī] of this bātil. Shaykh Rabī’ said: “…the astute Salafī should not be deceived by what ’Ali al-Halabī has manifested regarding the takfeer of [the belief of] unity of religions, for he criticises it from one angle and defends it and his people from another angle and deems as credible those who call to it and fights against those who criticise it and describes them as being Ghulāt and Khawārij…how much playing about with blind emotions he has.” What is strange is that: Shaykh Rabī’ attempts to apply the kufr situation of the heads of the Tartars on the brother Shaykh ’Ali!? Is this nothing but reading into what is in people’s hearts and he does not know the unseen, from Allāh we came and unto Him we shall return. We say: if Shaykh ’Ali manifests takfeer of the [belief of] unity of religions yet internally believes something else opposite to this, then we have been commanded to judge people by what is apparent and leave the inner to Allāh who knows the unseen. Whoever misquotes a Muslim’s intent, as Shaykh Rabī’ has done here, then it should be said to him: how do you know what is in the heart of Shaykh ’Ali and in the hearts of those with him? You have rejected what is decisive from their apparent condition for what is conjectural from their inner condition, to the utmost level, can certainty be averted by doubt?! Is taqwā of Allāh to judge people by speculation and ascribing kufr to them like what Shaykh Rabī’ said?! Is this the way of the senior ’Ulama such as the Mashāyikh of Islām Ibn Bāz, Ibn ’Uthaymeen, al-Albānī, may Allāh have mercy on them. Shaykhs who Shaykh Rabī’ ascribes himself to in terms of their manhaj and way?! Or is this way and these practices, which emerged after their deaths, clear oppression which is then ascribed to them? May Allāh have mercy on them. A view cannot be ascribed to one who is silent, then what about one who is dead?! How can this be so, when their way, may Allāh have mercy on them, opposes what Shaykh Rabī’ ascribes to them, as is well known from their statements and choices? The students of Shaykh al-Albānī, and others who Shaykh Rabī’ attacks, are from the best of Mashāyikh who have major activities in calling to Allāh upon the understanding of the Salaf us-Sālih around the Islamic world. They are symbols of the Da’wah Salafiyyah in their lands and regions, so does dropping them serve the Salafi da’wah or its enemies? How many attempts have been made to resolve the differences between Shaykh Rabī’ from one angle, and his opposers from the Salafis from another angle, yet the Shaykh faces all of this with complete feigning of ignorance or harshness, or agreeing and then going back on that agreement. We say before, as we also say now, that Shaykh Rabī’ has erred, may Allāh preserve him, in many of his judgements on Salafis. This is not a defamation of the Shaykh as an error in an issue, if the person is from the people of ijtihād, and has good intent, gets one reward if he strives and is wrong. As for the one who has enmity then his reward is with His Lord. It is well-known that all of us are prone to error, Hamdī makes mistakes, Shaykh Rabī’ makes mistakes and Shaykh ’Ali makes mistakes and Allāh’s Messenger (sallallāhu ’alayhi wassallam) said: “All of the Children of Ādam make mistakes and the best of those who make mistakes are those who repent.” As for Shaykh Rabī’, and those with him, continuing in the error of defaming them, testing the people by criticising them, obligating Salafis to say what they say and boycotting those who oppose them, along with abuse and derision of them, then all of this leads to splitting among the Salafī brothers around the Islamic world and leads the Salafīs to major tribulations. Yet it appears that Shaykh Rabī’ has a personal issue with Shaykh ’Ali; or that Shaykh Rabī’, may Allāh preserve him, and those who blindly follow him, read the brother Shaykh ’Ali’s words with another eye which is other than the eye of truth. This, from the two possibilities, we do not accept from him and we are not pleased with, may Allāh preserve him. So we hope from him that we leaves off this, as what is oft-repeated [in Qawā’id ul-Fiqhiyyah] is that: averting the harms takes precedence over achieving benefits. This does not mean that we remain silent over errors and contrary [views] which emerge from the brothers, rather there has to be advice and clarification with goodness. In this way, I discussed with the brother Shaykh ’Arūr about some of his principles when I was in Riyadh and he was convinced by what I said to him. The method should be advising and not shaming for this is the true method which is obligatory to be maintained among the Salafi brothers and others. As for following errors and then transmitting this to Shaykh Rabī’ in order for him to give his words, then I remind him and myself that everyone has two types of Bitānah [close confides and advisors]: the Bitānah who call to evil and the Bitānah who call to good. We should listen to the Bitānah of good and rebuff the Bitānah of evil! We should all make of goal be to spread this blessed da’wah, apply it, rush to obtain its benefits and disseminate its benefits and fruits among people. The da’wah to the Salafi Manhaj is a responsibility not an honorary gift and ascription to this Manhaj is for familiarity and not for praising, the example is in establishing this Manhaj and not in the mere ascription to it, for the example is in realities and meanings and not in mere terms and structures. Ref: SalafiManhaj - Translated by Abdul Haq al-Ashanti
Posted on: Sat, 26 Oct 2013 22:39:31 +0000
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