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 asShaykh ’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 againhowever, 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?
Posted on: Fri, 04 Oct 2013 12:07:16 +0000