In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Exalted] stated: [وَذَكِّرۡ فَإِنَّ ٱلذِّكۡرَىٰ تَنفَعُ ٱلۡمُؤۡمِنِينَ – And remind (by preaching the Qur’an, O Muhammad) for verily, the reminding profits the believers] [Surah Adh-Dhaariyaat. Aayah 55]

والتذكير نوعان: تذكير بما لم يعرف تفصيله، مما عرف مجمله بالفطر والعقول فإن الله فطر العقول على محبة الخير وإيثاره، وكراهة الشر والزهد فيه، وشرعه موافق لذلك، فكل أمر ونهي من الشرع، فإنه من التذكير، وتمام التذكير، أن يذكر ما في المأمور به ، من الخير والحسن والمصالح، وما في المنهي عنه، من المضار
والنوع الثاني من التذكير: تذكير بما هو معلوم للمؤمنين، ولكن انسحبت عليه الغفلة والذهول، فيذكرون بذلك، ويكرر عليهم ليرسخ في أذهانهم، وينتبهوا ويعملوا بما تذكروه، من ذلك، وليحدث لهم نشاطًا وهمة، توجب لهم الانتفاع والارتفاع.
وأخبر الله أن الذكرى تنفع المؤمنين، لأن ما معهم من الإيمان والخشية والإنابة، واتباع رضوان الله، يوجب لهم أن تنفع فيهم الذكرى، وتقع الموعظة منهم موقعها كما قال تعالى: { فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى سَيَذَّكَّرُ مَنْ يَخْشَى وَيَتَجَنَّبُهَا الْأَشْقَى }
وأما من ليس له معه إيمان ولا استعداد لقبول التذكير، فهذا لا ينفع تذكيره، بمنزلة الأرض السبخة، التي لا يفيدها المطر شيئًا، وهؤلاء الصنف، لو جاءتهم كل آية، لم يؤمنوا حتى يروا العذاب الأليم

Imaam As-Sadi [may Allaah have mercy upon him] stated regarding this Aayah: Reminder is of two types- reminding by way of that which whose full details is unknown, however it is known in general by sound innate disposition and intellect. That is because Allah created the intellect upon the sound natural disposition to love good and give it precedence, hate evil and abstain from it, and His divine (commands and prohibitions) are in consonance with that. All the commands and prohibitions of the divine law is reminder. The complete reminder is to mention the good, the merits and welfare in what is commanded, and the harm found in that which is prohibited.

The second type of reminder is to remind the believers regarding that which is known to the believers, but they’ve become negligent and absentminded, so they are to be reminded and (the reminder) repeated to them so that it becomes firmly established in their minds, become attentive and act upon what they have been reminded, then they become active and enthusiastic which will bring about for them benefit and improvement.

Allaah informs us that reminder benefits the believers, because what they possess of Imaan (sound faith), Khasyah (fear of Allaah founded upon knowledge of the greatness of the one who is feared, and the complete and perfect Sovereignty and Dominion that is His), Inaabah (turning to Allaah in obedience and avoiding disobedience etc) (1) and seeking after Allaah’s Pleasure, this necsssitates (i.e. with the help of Allaah) that reminder will benefit them, and makes the admonition more useful in such circumstance, just as Allaah [The Exalted] said:

فَذَكِّرۡ إِن نَّفَعَتِ ٱلذِّكۡرَىٰ
سَيَذَّكَّرُ مَن يَخۡشَىٰ
وَيَتَجَنَّبُہَا ٱلۡأَشۡقَى

So remind (the people with this Qurʾān), where reminder (will) benefit (them); (for) he will receive reminder (and take admonition) who fears Allāh. But the one who is (decreed to be) wretched (in Allāh’s prior knowledge) will avoid it (by choosing disbelief) (and thus become wretched). [Surah Al-A’laa. Aayaat 9-11. Translation by Shaikh Abu Iyaad]

As for the one with neither Imaan nor ready to accept reminder, this one will not benefit -similar to the swamp land that is not benefitted anything by rain. With regards to these people, even if every (clear) sign came to them, they will not believe until they see the painful punishment”. [Paraphrased]

Firstly, we ask Allaah to include us amongst those whose hearts are always ready to receive reminder and act upon, ask Allaah to rectify for us our religious and worldly affairs; and we remind ourselves of the supplication:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]

Secondly, we remind ourselves once again that we have a lot to learn from the elder teachers who preceded us in Salafiyyah and are still upon clarity- those who continue to transmit the sound Aqeedah and Manhaj, visited and sat with the senior scholars for many years, adhered to their advice and transmitted enough material to establish clarity during the Fitna of the deviated personalities (Abdur Rahmaan Abdul Khaaliq, Adnaan Ar’oor, Mahmood Al-Haddaad, Safar Al-Hawaali, Salmaan al-Awdah, Ali Al-Halabi, Faleh al-Harbi, Abul Hasan Al-Maribi, Fawzi Al-Bahraini, Yahyah al-Hajuri, Muhammad al-Maghraawi etc), and at present they are dealing with the fitna of Dr Mhammad Bin Haadi. Therefore, the affair is not merely about transmitting the books of the scholars and translating quotes, especially from the books of Al-Allaamah Rabee; rather the affair is about steadfastness, truthfulness, experience and insight by the Tawfeeq of Allaah. Indeed, the one who is alive is not safe from Fitan, but we have good suspicion of our Lord that He will protect us and our families. One of the affairs we must pay attention to – by the Tawfeeq of Allaah – is that we are aware of the importance of grasping the true realities of the fitan, clear perception of historical realities and truths. In 2003, the elder teachers at Salafipublications wrote as follows:

1. The origins of this fitnah lie with al-Ikhwaan al-Muslimeen, since Abul Hasan al-Ma’ribee came from them, and like those before him, those who are his close and intimate friends like Adnaan Ar’oor, from whom Shaikh Abdul-Muhsin al-Abbaad has warned against severely. Perhaps you are aware, maybe not, but Shaikh Abdul-Muhsin al-Abbaad has warned from sitting and taking knowledge from Ar’oor, why? Because of his false principles, and these principles are the ones that Abul-Hasan al-Ma’ribee has taken and developed further. Refer to the book that refutes Ahmad Salaam written by Abu Noor which contains the statements of the Major Scholars who refuted the false principles of Adnaan Ar’oor and the statement of Shaikh Abdul-Mushin al-Abbaad is found there also, in which he says that the man is one of false principles and no one should take from him. Al-Ma’ribee is actually a partner to the crime of Ar’oor, and has extended the principles of Ar’oor. Unfortunately, because al-Ma’ribee is more shrewd than Ar’oor his reality has remained hidden for the most part.

2. The accusations and labels of “Ghullaat” therefore, have their origins in the war of al-Ikhwaan against the Salafees. This began with the principles of Hasan al-Banna, then in more recent times with Abdur-Rahman Abdul-Khaliq and Salman al-Awdah, and today this thought is represented by Abul-Hasan al-Ma’ribee and Adnaan Ar’oor. Both of them are partners in this war against Salafiyyah, the only difference is that Al-M’aribee was more intelligent and shrewd, and entered the Salafees covertly and was not an open foul-mouth unlike Adnaan Ar’oor who gave himself away from the beginning. Ar’oor was not shrewd, he tried to teach manhaj from the books of Sayyid Qutb, with the claim that he is ironing out the mistakes, but the Salafee Mashaayikh and the Salafees looked upon him as a fool. But al-Ma’ribee waited till the time was right for him, or at least when he thought it was right, and he actually came out in the name of “the Usool of Salafiyyah”, unlike all the previous people whose attachment to the Innovators, like Sayyid Qutb and his teachings, was more readily apparent.

3. In light of this, from the very beginning, the brother Abu Usamah unfortunately, gets the whole picture totally and utterly wrong, and this shows the great inhiraaf (deviation) and inherent danger that lies in being ignorant of historical truths and realities and facts. This is because initial underlying perceptions, if they are not correct, can set a person upon a path of great misguidance, since all subsequent facts, occurrences, and issues are built around these perceptions. So if the initial perceptions are not correct, then what follows on from them are incorrect. And this is the problem with Abu Usamah and his likes, those who have not really grasped and understood the issues of manhaj in our times, have not comprehend historical realities, or what the great fuss is all about. There are many who ascribe themselves to Salafiyyah and many of them sincerely seeking the truth, who unfortunately, fall into this same problem. And this leads them to become susceptible to, if not actually being poisoned by the concepts underlying the manhaj of Ikhwaan (and as you will see later in this series, if Allaah wills), and yet they think they are defending Salafiyyah from the “Ghullaat”, and then this starts becoming clear in their walaa and baraa and their speech and their behaviour.

Ibn al-Qayyim said in al-Fawaa’id: “A Lofty Benefit: The Basis, Origin of Every Knowledge and Action: The basis, origin of all theoretical knowledge and every wilfully chosen action are the thoughts (khawaatir) and ideas (afkaar). For they necessitate conceptions (visualisations, imaginations) [in the minds], and these conceptions invite towards iraadaat (i.e. the desires, will, intent for something), and these iraadaat require the occurrence of the action. And the frequent repetition of the occurrence of this action, then leads to a habit”.

Hence, the rectitude of all of these steps lies in the rectitude of the (initial) thoughts and ideas, and the corruption (of all these steps) lies in them also… So understand this, and know that the directions taken by the likes of Abu Usamah and Abdul-Qadir and others who associated with Salafiyyah for many years, but without grasping the true realities of the fitan that were to come, and without giving due importance to the path of the Salaf, was due to their general ignorance and lack of perception of historical realities and truths, and facts that pertained to the fitnah of Ikhwaaniyyah, in contemporary da’wah, and in the absence of this, they continued upon flawed perceptions till this day, and this perfectly explains the behaviour that is now emerging from them. Even if from certain angles they knew certain things, they missed the important perspectives by far and as Abu Usamah often speaks about “sophistication”, but unfortunately he himself lacks it, and was not able to grasp matters and gain clear, comprehensive thoughts with respect to them.

Instead of basing perceptions upon a comprehensive understanding of the Usool of the Salaf, the people who went astray did so because they had their perceptions built upon isolated events and occurrences. As an example, the Gulf War, or the fitnah of Safar and Salman, or the fitnah of Ihyaa at-Turaath or the fitnah of al-Ma’ribee. And this is what subsequently determined their behaviour and outlook. This is what we are seeing with Abu Usamah and Abdul-Qadir and their likes. Their mistake and error is known by the fact that this new wave of polemic that has come from them, only came after the fitnah of al-Ma’ribee, which shows that this is a new orientation they have brought that is newly arisen. But even though it is a new orientation, its roots can still be traced to the fitnahs that preceded it like that of Ar’oor and Shayijee and others.

As for the Salafees, then their manhaj has not changed, because their perceptions have not changed, because their perceptions were only ever based upon the Usool of the Manhaj of the Salaf, especially where the fitnah of al-Ikhwaan was concerned. Hence, there is consistency in their stances, their positions, the application of their principles, and this was uniform and remained the same for the fitnahs of Qutb, Safar and Salman, Suroor, Turaath, Ar’oor, Maghraawi and Ma’ribee. The Salafees never changed, there was a natural progression in their views and stances in each of these fitnahs, because in reality, these fitnahs were all connected and stemmed from each other. So in reality, those who brought something new are the followers of al-Ma’ribee, and they know this themselves, because prior to the fitnah of al-Maghraawee and al-Ma’ribee all those who ascribed to Salafiyyah at large, were actually united upon the deviation of Ar’oor and Abdur-Rahmaan Abdul-Khaaliq and Safar and Salman and ash-Shayijee and others, they all took the criticisms of the scholars, even if some were found who praised them, and they all knew that something of the manhaj of Ikhwaan was found with these people. So the likes of Abu Usamah know this, and this is actually a hujjah upon them, to show that they are the ones who changed and they are the ones who brought something new, not the other way around. There is no natural progression in their Usool, rather this changed, as is clear. And they got affected, just like their predecessors from the followers of Safar and Salman, or Ar’oor got affected, and thereafter they still thought they were upon Salafiyyah when in reality the ideas and concepts and their general polemic was actually Ikwhaanee in essence.

4. Allaah is not testing the Da’was Salafiyyah by those whom you call Ghullaat, and to whom you ascribe “taqleed” and “baatil principles”, and really, whether you like it or not, or whether you intend it or not, this is actually an attack upon the manhaj of Shaikh Rabee’ and Shaikh Ubaid and Shaikh Ahmad an-Najmee and others. Without you realising, even though you might intend the youth with your speech, then their positions are taken from these scholars who spoke on each of these fitnahs, the fitnah of Safar and Salman, Ar’oor, al-Maghrawee, al- Ma’ribee and who refuted the false principles brought by these Ikhwaanees. But because Abu Usamah and his likes spent the last 6 or 7 years in ignorance and often mocking and laughing at those Salafees who gave importance to issues of manhaj, and who tried to gain baseerah with respect to them, then it should come as no surprise that now, when the fitnah has come to them from the Ikhwaan, by way of Abul-Hasan al-Ma’ribee, that they are defending what they think to be Salafiyyah, when it is in reality Ikhwaaniyyah. And don’t be surprised that all of the Qutubiyyeen and Surooriyyeen and others, have joined with them, and entered amongst them, in order to fight the Salafees, even if they (Abu Usamah and his likes free themselves from the Qutubiyyeen and Surooriyyeen).

5. You find the likes of Abu Usamah, that many of their statements or actions or positions allow many from Ahl ul-Bid’ah to attack the Salafees. This is only because their hearts have resembled each other because the personalities that they got affected by and in whom they placed “ghuluww” (like Safar and Salman, Ar’oor, Abdur-Rahman Abdul-Khaaliq, al-Maghraawee, al-Ma’ribee) and others, all of them were actually Ikhwaanees, some of them overt Ikhwaanees, and others were covert Ikhwaanees. We ourselves used to experience individuals who would come from Ma’rib, years ago, and we were amazed that they were Takfeerees, defenders of Safar and Salmaan, and we experienced statements of takfeer from them, and their alignment in general was Qutubi, and they had great aversion for the Salafees. And also they would be promoting the book “as-Siraaj al-Wahhaaj Fee Bayaan il-Minhaaj”, which in reality was the new dustoor for the Ikhwaanee Da’wah. So this surprised us that individuals like this have been through the system at Ma’rib with al-Ma’ribee for six months or a year or longer, and this is how they emerged from Ma’rib, going in as Takfeerees, Qutubees and coming out as Takfeerees, Qutubees, but this time with a dustoor for their da’wah. But as for now it is no longer surprising because the reality of this man has become clear to most people.

6. The above assumptions and claims made by Abu Usamah are therefore untrue. Allaah has tested the Da’wah Salafiyyah and the Salafees by the fitnah of al-Ikhwaan al-Muslimeen and their war against the truth, not the other way around. Whoever claims the opposite, then certainly he is ignorant, and perhaps he was never taught the importance of learning history at school. Ikhwaaniyyah came from Safar and Salman, Adnan Ar’oor, Abdur-Rahman Abdul-Khaaliq, and al-Ma’ribee, and as for al-Maghraawee then he got poisoned by Adnaan Ar’oor, a concrete fact, and it was only a matter of time before his Qutubiyyah began to emerge in his statements. So all of these people got taken by their companionship. The Salaf said, “It is from the fiqh of a man that he looks at who he mixes with and enters upon” or words with this same meaning. There are many of those who ascribe to Salafiyyah but they do not give attention to this fiqh. Which is why in this current fitnah, they have no fiqh.

7. The above expression of Abu Usamah is just one of many expressions in the chain of the evolution of the Ikhwaani polemic against the Salafees. We have heard these and similar meanings, in the slogans that have passed: “The Jews and Christians are Safe from you, but the Muslims are not”, “Murij’ah with the Rulers and Khawaarij with the Callers”, “Takfeerees with the Salafees” and so on, and “Ghullaat” is a natural extension. These came from the direction of Abdur-Razzaaq ash-Shayijee, Abdur-Rahmaan Abdul-Khaaliq, and Adnaan Ar’oor also played his role in spreading these ideas across Europe and America and elsewhere. So it comes as no surprise to us, that in the past month or so, Abul-Hasan al-Ma’ribee has actually utilised the books written by ash-Shayijee in the mid-90s to attack the Salafee Scholars, as has been pointed out by Shaikh Rabee. And hence, it comes as no surprise also that those who followed him the West, carry the same underlying concepts in the slogans they are now using against the Salafees.

8. We have just passed by a time in which al-Ikhwaan and their ideas, over a series of decades, had permeated the whole Ummah, and when Shaikh Rabee’ stood up to their falsehood, beginning with their figureheads, and then those who followed them, it set off a series of events and counter-reactions, which with every fitnah that arose (like that of Safar and Salman, then Abdur-Rahman Abdul-Khaaliq and ash-Shayijee, then Ar’oor, then al-Maghraawee, then al-Ma’ribee and the Mumayyi’ah), made the battle between Salafiyyah and Ikhwaaniyyah more subtle and acute. And thus these same counter-reactions towards those who stood up to this Ikhwaaniyah were often found amongst a people who did not grasp what was taking place during these momentous times, and nor did they grasp the details of the Salafee manhaj, and nor were they stringent and severe in applying and following this manhaj if they did know it. People like Abu Usamah and whoever else allied with Al-Maghraawee or al-Ma’ribee are a representation of this faction of people, and there are varying degrees and levels amongst these types of people, with some of them more severe than others.

9. Shaikh Rabee’ is an Imaam of the Sunnah, just like Imaam Ahmad at his time, because what he has done in this age, is similar to what Imaam Ahmad did in relation to the Mu’tazilah and the Jahmiyyah who had permeated the whole Ummah. Look at what Usamah al-Qoosee said before this fitnah broke out. Unfortunately, he is amongst those who has been caught up in this fitnah and the Ulamaa have spoken about. But just look at what he said within the last two years, before this fitnah broke out: quote: “Shaykh Rabee’ in our view is a mihnah (trial, test), in this time of ours, Shaykh Rabee’ is a mihnah, just like Imaam Ahmad (rahimahullaah), and naturally, Imaam Ahmad is greater than Shaykh Rabee’, but this is because one era differs from another era. So Imaam Ahmad during his time, then his example is Shaykh Rabee’ in our time, so we say, Shaykh Rabee’ is not just an individual, Shaykh Rabee’ in our view, is a (complete) manhaj, Shaykh Rabee’ is the Carrier of the Flag of Jarh and Ta’deel in these times, as has been said by Shaykh al-Albaani (rahimahullaahu ta’aalaa).

So the one who speaks about Shaykh Rabee’ in our view, then he is not a Salafee, he is not a Salafee, even if he claims that, then he is not a Salafee. We do not declare him a disbeliever, but he is not a Salafee. Because if he was a Salafee then he would have [words unclear] that Shaykh Rabee’s manhaj is Salafee, pure and clear, clear, with no impurities…… ,the problem with Shaykh Rabee’, the only problem is that Shaykh Rabee’ is truthful, he does not lie, nor does he fabricate, and nor does he compromise (flatter)…”

So we ask, whose manhaj has changed throughout the fitnahs of Safar and Salman, Abdur-Rahman Abdul-Khaaliq, at-Turaath, ash-Shayijee, Ar’oor, al-Maghraawee, al-Ma’ribee and others? Did Shaikh Rabee’ change? The problem with Usamah al-Qoosee and those like him is what he himself mentioned, which is that they unfortunately compromised with and flattered Abul-Hasan al-Ma’ribee when they should have sat back and not spoken and remained with the Scholars who are old enough to be their fathers, if not grandfathers. Had they done this, then we would not be having this conversation, but what Allaah wills occurs and this is just a purification period for the true Salafi manhaj from the effects of Ikhwaaniyyah.

10. So we as clear firm Salafees, by Allaah’s permission, say that Shaikh Rabee’ remains a mihnah, because he is from those scholars who are most experienced in this field, and they are more grounded in this knowledge than others, and this is apparent to anyone open-minded person who has been reading their works and listening to their cassettes for almost the past decade.

11. As for those who do not understand these affairs, and who are from that faction of people alluded to ealier, who became susceptible to the counter-reactions of the Hizbiyyeen to the scholars clarifying the manhaj, then it is only natural that they were led to making accusations of “taqleed” and so on, and this will become clear as we continue to comment upon the speech of Abu Usamah, if Allaah wills. And similarly, the accusation of “ghuluww” that you see being made against the Salafees who are with these Shaikhs, then even though it is not explicitly intended, it implicitly includes these Shaikhs. Because Abul-Hasan al-Ma’ribee’s war was against Shaikh Rabee’, and this is why he authored the book “as-Siraaj al-Wahhaaj”, which he has openly admitted. And thus, when we see Abu Usamah and Abdul-Qadir and others bringing these accusations of “ghuluww” and so on, then know that their predecessor is Abul-Hasan al-Ma’ribee and his intent was to pull down Shaikh Rabee’ and his brothers from the Scholars of the Salafee manhaj who were instrumental in exposing some of the Ikhwaanee imposters before him (like Ar’oor). Hence, when we see the likes of Abu Usamah and Abdul-Qadir and those upon their Ikhwaanee manhaj uttering this speech, then know that even though they may not explicitly intend these Shaikhs, then whether they know it or not, they have taken this speech from the Ikhwaanees who actually intended Shaikh Rabee and others. And this is only a result of their ignorance and their entering into issues of which they have no knowledge.

12. Compare between the angle that the likes of Abdur-Rahmaan Abdul-Khaaliq, Abdur-Razzaaq ash-Shayijee, Ar’oor, and Ali Timimi and others came from, and you will note that al-Ma’ribee and Abu Usamah and his likes are a continuation of their tradition, because all of them collectively, got taken by way of the Ikhwaanees. Because those people came out with the slogans, “Salafiyyah Jadeedah (New Salafiyyah)”, i.e. attacking the Salafees of bringing a new manhaj and new principles, and “distortion of the concepts of Sunnah and Salafiyyah to support the New World Order” and “not distinguishing between bid’ah and mubtadi” and similar rants, and on this pretence, did ash-Shayijee and others write their books, attacking the manhaj of Shaikh Rabee’, claiming it was new, and was devised. They all came out to attack the Jarh that relates to the Innovators because they were upon corrupt methodologies themselves.

And lo and behold. What do we see from Abul-Hasan al-Ma’ribee. He is from them, he is an Ikhwaanee, and hence, when you look at the way he came out, by Allaah it was identical. The claims of needing to correct the usool, and make a new ta’seel for the manhaj and so on, the accusations of Haddaadiyyah, laying down principles to accommodate the groups and sects, trying to revise the field of jarh of the innovators and so on. Which is why you see him and the Mumayyi’ah in general, they have great similarities with those who came before them. When you look at their speech, their slogans, their polemic, subhaanallaah, it is parallel to those who came before them who got taken by way of the Ikhwaan. By Allaah, it is not therefore amazing at all to the Salafees, that in recent months, Al-Ma’ribee has been employing the books and claims of the likes of ash-Shayijee to attack the Salafee manhaj. So this is the actual mess that Abu Usamah and his likes are caught up in. But as we said earlier, one who is not taught history, will not understand the fiqh of the waaqi’.

13. We request that the likes of Abu Usamah and those upon his way, spend some time out to research and write a 5,000 word essay on the similarities between the manhaj of Ar’oor, ash-Shayijee and Abul-Hasan al-Ma’ribee, and then to present it to us Monday morning, and explain to us whether there are any broad essential differences, in their usool and in the way they have come out to attack the Salafee manhaj? If they do this, it might open up their eyes a little, and make them realise the baatil that they are upon. [Posted at salafitalk.net]

The Types of People in the Fitnah of Muḥammad Bin Hādī:

http://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf

NB: Regarding the “third group” mentioned in the above document, this does not apply to Shaikh Sulaymaan Ar-Ruhayli [may Allaah rectify his affair], because we have already been cautioned regarding his affair by both Al-Allaamah Rabee and Shaikh Abu Iyaad, as well as Shaikh Abu Khadeejah [may Allaah protect them]. Listen here: Warning against a Mistake or Behaviour Does Not Automatically Necessitate Tabdee; & a Mention of Shaikh Muhammad Bin Haadi’s & Shaikh Sulaymaan Ar-Ruhaylee’s Affair- [From 52mins onwards]: https://mixlr.com/albaseerah/showreel/narration-from-the-salaf-regarding-creed-and-methodology

Demand of Some Desperate Simpletons! [Give Original Arabic Text or Audio Regarding Shaikh Rabee’s Warning Against a Supporter of Muhammad Bin Haadi]:

Demand of Some Desperate Simpletons! [Give Original Arabic Text or Audio Regarding Shaikh Rabee’s Warning Against a Supporter of Muhammad Bin Haadi]

We ask Allaah to protect us from the trials and grant us life as long as life is good for us.

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [As-Saheehah Number 1301]

[Ref 1: See Explanation of the Three Fundamental Principles 1: 103-104 – By Shaikh Abu Talhah (may Allaah grant him and his wife abundant mercy and raise them to the highest station on the day of Judgement Aameen)]