Maktaba Salafiyyah

𝐃𝐑. ʿ𝐀𝐑𝐀𝐅𝐀‌𝐓 𝐀𝐋-𝐌𝐔𝐇‌𝐀𝐌𝐌𝐀𝐃𝐈‌ 𝐀𝐍𝐃 𝐇𝐈𝐒 𝐆𝐀𝐍𝐆 - 𝐒𝐡𝐚𝐲𝐤𝐡 ʿ𝐀𝐥𝐢 𝐚𝐥-𝐇𝐮𝐝𝐡𝐚𝐲𝐟𝐢‌

All praise is due to Allāh, Lord of the Worlds. I bear witness that there is no god (worthy of worship) but Allah alone, without partner, the Guardian of the Righteous. I bear witness that our Prophet Muhammad is His servant and Messenger (صلى الله عليه وسلم). To proceed:

⓵ — 𝐃𝐫. ʿ𝐀𝐫𝐚𝐟𝐚‌𝐭 𝐚𝐥-𝐌𝐮𝐡‌𝐚𝐦𝐦𝐚𝐝𝐢‌ 𝐡𝐚𝐬 𝐚 𝐠𝐚𝐧𝐠 𝐭𝐡𝐚𝐭 𝐫𝐞𝐬𝐞𝐦𝐛𝐥𝐞 𝐬𝐭𝐮𝐝𝐞𝐧𝐭𝐬 𝐨𝐟 𝐤𝐧𝐨𝐰𝐥𝐞𝐝𝐠𝐞 (i.e. pseudo-scholars) who see his deviations as clear as day, yet they turn a blind eye to them and then turn to fight some of the honorable people of Ahl al-Sunnah.

𝐀𝐦𝐨𝐧𝐠 𝐭𝐡𝐞 𝐝𝐞𝐯𝐢𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐃𝐫. ʿ𝐀𝐫𝐚𝐟𝐚‌𝐭 𝐚𝐥-𝐌𝐮𝐡‌𝐚𝐦𝐦𝐚𝐝𝐢‌ 𝐚𝐫𝐞:

𝐚) Rebelling against the Yemeni government on more than one occasion and inciting fighting against the military institutions affiliated with the Yemeni government on more than one occasion.

𝐚) During the era of former President ʿAbd Rabbihi Mansur Hadi, Dr. ʿArafāt al-Muḥammadī believed that the ruler of the country was someone other than the aforementioned Yemeni president. I discussed this matter with him at his home, and I saw him stubbornly clinging to this belief.

𝐛) His fanaticism and that of others like him towards certain Yemeni political parties, and their glorification, is alien to the call of Ahl us-Sunnah, which is known for its distance from supporting political parties.

If fanaticism towards political parties is alien to Ahl us-Sunnah, then how can it be that these aforementioned parties are calling for the secession of southern Yemen from the north? Dr. ʿArafāt al-Muḥammadī supports this type of party despite his complete knowledge of the statements of Ahl al-Sunnah scholars on the subject of the secession of the south from the north.

𝐜) Introducing the activities of these political parties into the mosques of Ahl us-Sunnah in Aden, and displaying their slogans in Islamic courses (dawrāt ʿilmiyyah) and Qurʾanic competitions.

Dr. ʿArafāt al-Muḥammadī knows this very well, yet he does not reject these things, nor does he bring them to the attention of scholars, and he fights those who have rejected them.

𝐝) Lying upon the scholars of Ahl al-Sunnah to obtain fatwas that support these political parties.

𝐞) He launched a fierce war against the callers who criticized ʿArafāt al-Muḥammadī for rebelling against the Yemeni government, and who criticized those who participated in political activities, and who rejected the inclusion of such political activities in the Salafī daʿwah.

𝐟) ʿArafāt al-Muḥammadī gives commendation (tazkiyah) to the Ḥaddādiyyah, such as Hishām al-Beily, and at the same time wages a fierce war against the virtuous (Salafīs) in Saudi Arabia, Aden, Egypt, Indonesia, and Britain.

⓶ — 𝐃𝐫. ʿ𝐀𝐫𝐚𝐟𝐚‌𝐭 𝐚𝐥-𝐌𝐮𝐡‌𝐚𝐦𝐦𝐚𝐝𝐢‌ 𝐡𝐚𝐬 𝐚 𝐠𝐫𝐨𝐮𝐩 𝐨𝐟 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬, some of whom are in Saudi Arabia, some in Egypt, some in Algeria, some in Iraq, some in Britain, some in Australia, and some in India. ʿArafāt al-Muḥammadī’s group does not warn him against these dangerous deviations he is committing, but rather, remains silent about his deviations.

They warn against some of Ahl al-Sunnah who stood against him, accusing them of being Ḥaddādiyyah and lying about them.

𝐒𝐨, 𝐰𝐡𝐨𝐞𝐯𝐞𝐫 𝐬𝐭𝐚𝐧𝐝𝐬 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 (𝐭𝐡𝐞 𝐜𝐫𝐢𝐦𝐞𝐬 𝐨𝐟) 𝐃𝐫. ʿ𝐀𝐫𝐚𝐟𝐚‌𝐭 𝐚𝐥-𝐌𝐮𝐡‌𝐚𝐦𝐦𝐚𝐝𝐢‌, 𝐡𝐢𝐬 𝐠𝐚𝐧𝐠 𝐥𝐚𝐛𝐞𝐥𝐬 𝐭𝐡𝐞𝐦 𝐰𝐢𝐭𝐡 𝐇‌𝐚𝐝𝐝𝐚𝐝𝐢𝐲𝐲𝐚𝐡, 𝐞𝐯𝐞𝐧 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐥𝐢𝐞𝐬 𝐚𝐧𝐝 𝐬𝐥𝐚𝐧𝐝𝐞𝐫.

𝐈 𝐰𝐚𝐫𝐧 𝐒𝐚𝐥𝐚𝐟𝐢𝐬 𝐞𝐯𝐞𝐫𝐲𝐰𝐡𝐞𝐫𝐞 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐛𝐞𝐥𝐢𝐞𝐯𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐠𝐫𝐨𝐮𝐩 𝐚𝐧𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐭𝐡𝐞𝐢𝐫 𝐚𝐜𝐜𝐮𝐬𝐚𝐭𝐢𝐨𝐧𝐬 𝐚𝐠𝐚𝐢𝐧𝐬𝐭 𝐦𝐚𝐬𝐡𝐚‌𝐲𝐢𝐤𝐡, 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐇‌𝐚𝐝𝐝𝐚‌𝐝𝐢𝐲𝐲𝐚𝐡.

ʿ𝐀𝐥𝐢‌ 𝐚𝐥-𝐇𝐮𝐝𝐡𝐚𝐲𝐟𝐢‌ 𝐚𝐥-ʿ𝐀𝐝𝐚𝐧𝐢
17 Rajab 1441 AH – (6 January 2026)

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𝐃𝐫. ʿ𝐀𝐫𝐚𝐟𝐚̄𝐭 𝐚𝐥-𝐌𝐮𝐡̣𝐚𝐦𝐦𝐚𝐝𝐢̄ 𝐚𝐧𝐝 𝐇𝐢𝐬 𝐆𝐚𝐧𝐠 by Shaykh ʿAlī al-Hudhayfī

Various mashāyikh began to speak openly of the errors, dishonesty, deviations and machinations of ʿ𝐀𝐫𝐚𝐟𝐚̄𝐭 𝐚𝐥-𝐌𝐮𝐡̣𝐚𝐦𝐦𝐚𝐝𝐢̄ from mid 2025 onwards connected to the foundations of the Sunnah pertaining to rulership, obedience, treatment of Ahl al-Sunnah and Ahl al-Bidʿah and others. From them is Shaykh ʿAlī al-Hudhayfī who has known ʿArafāt for a very long time.

In January 2026, the Shaykh put out a useful short summary of ʿArafāt and his gang, highlighting his harmful activities that span various countries and impact many Salafī communities. The Shaykh made repeated calls since that time for people to stand against his corruption and evil which had been made all but evident by then, however, his message did not gain the reach and acceptance that it should have.

We present here this short article.

Arabic text:
https://abuiyaad.com/d/hudhayfi-arafat-gang-arabic

English translation:
https://abuiyaad.com/d/hudhayfi-arafat-gang

ސައްޔިދު ޤުތުބާއި، ޙަސަނުލް ބަންނާ އަކީ ރާފިޟިންނާ އިސްލާމުން އެއްކުރަން އުޅުނު ބިދުޢަވެރިންގެ ދެ އިމާމުން – ސުންނަތުގެ އިމާމް މުޤްބިލް

Sayyid Qutb Hassan banna aki Rafideen Islamun Ekkuri Biduaverin - Shaykh Muqbil Sayyid Qutb Hassan banna aki Rafideen Islamun Ekkuri Biduaverin - Shaykh Muqbil

𝟐𝟎𝟏𝟓 𝐋𝐞𝐜𝐭𝐮𝐫𝐞: 𝐓𝐡𝐞 𝐇𝐢𝐬𝐭𝐨𝐫𝐲 𝐨𝐟 𝐈𝐧𝐟𝐢𝐥𝐭𝐫𝐚𝐭𝐨𝐫𝐬 𝐰𝐢𝐭𝐡𝐢𝐧 𝐭𝐡𝐞 𝐒𝐚𝐥𝐚𝐟𝐢 𝐑𝐚𝐧𝐤𝐬 𝐒𝐢𝐧𝐜𝐞 𝟏𝟗𝟗𝟎 - 𝐒𝐡𝐚𝐲𝐤𝐡 𝐀𝐥𝐢 𝐀𝐥-𝐇𝐮𝐝𝐡𝐚𝐲𝐟𝐢 𝐀𝐥-𝐀𝐝𝐚𝐧𝐢

https://t.me/fawaaidusalaf/1176

فَوَائِدُ مِنْ مُحَاضَرَةِ عَلِيٍّ الْحُذَيْفِيِّ: (تَارِيخُ الْمَدْسُوسِينَ فِي صُفُوفِ السَّلَفِيِّينَ مُنْذُ عَامِ التِّسْعِينَ)

خُصُومُ الدَّعْوَةِ السَّلَفِيَّةِ:
١- ظَاهِرُونَ.
٢- مَدْسُوسُونَ:

يَظْهَرُ بِمَظْهَرِ السَّلَفِيَّةِ وَيَتَعَمَّدُ إِدْخَالَ ضَلَالَاتِ الْفِرَقِ الْأُخْرَى. الدَّعْوَةُ السَّلَفِيَّةُ هِيَ الدَّعْوَةُ الْوَحِيدَةُ الَّتِي يُفْتَضَحُ فِيهَا الْمَدْسُوسُونَ، خَاصَّةً فِي الْأَحْدَاثِ. وَذَلِكَ مِنْ عَهْدِ الصَّحَابَةِ كَمَا فِي قِصَّةِ صَبِيغٍ وَقِصَّةِ الْقَدَرِيَّةِ وَقِصَّةِ أَصْحَابِ الْحِلَقِ.

Opponents of the Salafi Dawah fall into two categories:

1. Openly known enemies,
2. And infiltrators.

An infiltrator outwardly displays Salafiyyah but deliberately introduces the misguidance of other sects into it. The Salafi Dawah is the only methodology where infiltrators are ultimately exposed, especially during major events and crises. This exposure has occurred since the era of the Companions, as seen in the incidents of Sabigh, the Qadariyyah, and the people of the circles [of innovation].

١- أَوَّلُ فِتْنَةٍ مُنْذُ عَامِ ١٩٩٠ حَدَثَتْ فِي الصَّفِّ السَّلَفِيِّ: السُّرُورِيَّةُ وَالْإِخْوَانِيَّةُ؛ وَكَانُوا مَدْسُوسِينَ يَدْرُسُونَ كُتُبَ السُّنَّةِ وَيَزُورُونَ عُلَمَاءَ السُّنَّةِ حَتَّى فُضِحُوا فِي أَزْمَةِ الْخَلِيجِ الثَّانِيَةِ. فَعَرَضَ الْحَاكِمُ السُّعُودِيُّ الْأَمْرَ عَلَى هَيْئَةِ كِبَارِ الْعُلَمَاءِ فَخَرَجُوا بِقَوْلٍ وَاحِدٍ بِجَوَازِ الِاسْتِعَانَةِ بِالْكُفَّارِ بِشُرُوطٍ لِلْحَاجَةِ، فَخَرَجَ سَلْمَانُ الْعَوْدَةُ وَالْقَرْنِيُّ وَبِشْرُ الْبِشْرِ وَشَنَّعُوا عَلَى الْعُلَمَاءِ وَأَنَّهُمْ لَا يَفْهَمُونَ الْوَاقِعَ، وَأَنَّهَا مُؤَامَرَةٌ. فَتَمَيَّزَ الصَّفُّ السَّلَفِيُّ مِنَ الَّذِينَ وَقَفُوا مَعَ الْعُلَمَاءِ، وَمَجْمُوعَةٍ مِنَ الشَّبَابِ الَّذِينَ عَارَضُوهُمْ. وَكَانَ مِنْ تَهْيِيجِهِمْ أَنَّهُ يَحْضُرُ لَهُمُ الْكَمُّ الْكَثِيرُ حَتَّى يَمْتَلِئَ الْمَسْجِدُ، بَيْنَمَا لَا يَحْضُرُ لِكِبَارِ الْعُلَمَاءِ إِلَّا النَّزْرُ الْيَسِيرُ.

1- 𝐓𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐭𝐫𝐢𝐚𝐥 𝐭𝐨 𝐨𝐜𝐜𝐮𝐫 𝐰𝐢𝐭𝐡𝐢𝐧 𝐭𝐡𝐞 𝐒𝐚𝐥𝐚𝐟𝐢 𝐫𝐚𝐧𝐤𝐬 𝐬𝐢𝐧𝐜𝐞 𝟏𝟗𝟗𝟎 𝐰𝐚𝐬 𝐝𝐫𝐢𝐯𝐞𝐧 𝐛𝐲 𝐭𝐡𝐞 𝐒𝐮𝐫𝐮𝐫𝐢𝐬 𝐚𝐧𝐝 𝐈𝐤𝐡𝐰𝐚𝐧𝐢𝐬.

They were infiltrators who studied the books of Sunnah and visited the scholars until they were exposed during the Second Gulf War. At that time, the Saudi ruler presented the situation to the Council of Senior Scholars, who unanimously permitted seeking assistance from non-Muslims under specific conditions due to necessity. In response, 𝐒𝐚𝐥𝐦𝐚𝐧 𝐀𝐥-𝐀𝐰𝐝𝐚𝐡, 𝐀𝐢𝐝𝐡 𝐀𝐥-𝐐𝐚𝐫𝐧𝐢, 𝐚𝐧𝐝 𝐁𝐢𝐬𝐡𝐫 𝐀𝐥-𝐁𝐢𝐬𝐡𝐫 openly attacked the scholars, accusing them of being oblivious to current affairs and claiming the situation was a conspiracy. Consequently, the Salafi ranks were divided between those who stood with the scholars and a group of youths who opposed them. Due to the agitators' emotional rhetoric, massive crowds would fill the mosques for them, while only a small number attended the lessons of the senior scholars.

٢- ثُمَّ اسْتَمَرَّتِ الْفِتْنَةُ وَخَرَجَتْ كُتُبٌ تَدْعُو لِلرِّفْقِ بِالْجَمَاعَاتِ وَأَنَّهُ مِنَ الْعَدْلِ أَنْ تَذْكُرَ حَسَنَاتِهِمْ. وَأَخْرَجَ الْعَوْدَةُ كِتَابَ (الْغُرَبَاءِ) الَّذِي فَرَّقَ فِيهِ بَيْنَ الطَّائِفَةِ الْمَنْصُورَةِ وَالطَّائِفَةِ النَّاجِيَةِ، لِمُحَاوَلَةِ الزَّعْزَعَةِ وَمُحَاوَلَةِ التَّفْرِيقِ بَيْنَ السَّلَفِيِّينَ، فَقَامَ الشَّيْخُ رَبِيعٌ بِالرَّدِّ عَلَيْهِ. وَكَانَ مِنْ مَكْرِهِمْ أَنْ يَفْتَحَ الدَّرْسَ نَفْسَهُ الَّذِي يَفْتَحُهُ كِبَارُ الْعُلَمَاءِ حَتَّى يُفَرِّقَ بَيْنَ السَّلَفِيِّينَ. سَلْمَانُ الْعَوْدَةُ كَانَ يُكَفِّرُ بِبَعْضِ الْمَعَاصِي وَيُهَوِّنُ مِنْ دَعْوَةِ التَّوْحِيدِ وَأَنَّهُ يُتَعَلَّمُ فِي عَشْرِ دَقَائِقَ.

2- The trial continued with the publication of books advocating gentleness toward various Islamic groups, arguing that justice requires mentioning their good deeds. Al-Awdah published his book "The Strangers," wherein he falsely differentiated between the Victorious Group and the Saved Sect to cause instability and divide the Salafis, prompting Shaykh Rabee to refute him. Part of their deception was initiating lessons on the exact same topics taught by the senior scholars to pull students away and split the Salafi ranks. Salman Al-Awdah also declared Muslims to be disbelievers for certain major sins, and he downplayed the call to Tawhid, claiming it could be learned in just ten minutes.

٣- ثُمَّ خَرَجَ سَفَرُ الْحَوَالِيِّ بِرِسَالَةٍ يَطْعَنُ فِيهَا فِي الشَّيْخِ الْأَلْبَانِيِّ وَيُلَمِّعُ فِيهَا سَيِّدَ قُطْبٍ، فِي رِسَالَةِ الدُّكْتُورَاه الْمُسَمَّاةِ (ظَاهِرَةُ الْإِرْجَاءِ) وَالَّتِي أَشْرَفَ عَلَيْهَا شَيْخُهُ مُحَمَّدُ قُطْبٍ. فَتَمَيَّزَ بَعْدَ أَنْ كَانَ مُنْدَسًّا. وَقَدْ تَعَقَّبَهُ الشَّيْخُ رَبِيعٌ أَيْضًا فِي رِسَالَةِ (مَآخِذُ مَنْهَجِيَّةٌ عَلَى سَفَرِ الْحَوَالِيِّ)، وَكَذَا تَعَقَّبَهُ الشَّيْخُ الْأَلْبَانِيُّ.

3- Then 𝐒𝐚𝐟𝐚𝐫 𝐀𝐥-𝐇𝐚𝐰𝐚𝐥𝐢 surfaced with his doctoral thesis titled "The Phenomenon of Irja," supervised by his teacher 𝐌𝐮ḥ𝐚𝐦𝐦𝐚𝐝 𝐐𝐮ṭ𝐛. In it, he attacked Shaykh Al-Albani while praising and polishing the image of 𝐒𝐚𝐲𝐲𝐢𝐝 𝐐𝐮ṭ𝐛. Through this, his true methodology became apparent after he had been hiding it. Shaykh Rabee subsequently refuted him in a treatise titled "Methodological Criticisms of Safar Al-Hawali," and Shaykh Al-Albani also refuted him.

٤- ثُمَّ خَرَجَ أَيْضًا مُحَمَّدُ بْنُ سُرُورٍ بَعْدَ أَنْ انْشَقَّ مِنَ الْإِخْوَانِ الْمُسْلِمِينَ وَاسْتَقَرَّ فِي بَرِيطَانِيَا وَأَنْشَأَ مَجَلَّةَ (السُّنَّةِ)، وَكَانَ النَّاسُ يَطِيرُونَ بِهَا، يَدْعُو فِيهَا لِتَجْهِيلِ الْعُلَمَاءِ بِالْوَاقِعِ، وَكَانَ يَتَحَامَلُ عَلَى الْحُكَّامِ وَيُكَفِّرُهُمْ. وَكَانَتْ جَمْعِيَّةُ الْإِحْسَانِ الْيَمَنِيَّةُ تَابِعَةً لَهُ، فَفَضَحَهُ اللَّهُ عَلَى يَدِ الْعُلَمَاءِ، مِنْهُمُ الشَّيْخُ مُقْبِلٌ.

4- Next came 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐛𝐢𝐧 𝐒𝐮𝐫𝐮𝐫. After splitting from the Muslim Brotherhood, he settled in Britain and founded "As-Sunnah" magazine, which quickly became very popular. In it, he accused the scholars of being ignorant of modern affairs while relentlessly attacking Muslim rulers and declaring them disbelievers. The Al-Ihsan Society in Yemen was affiliated with him, but Allah exposed him through the scholars, including Shaykh Muqbil.

٥- ثُمَّ خَرَجَتْ جَمْعِيَّةُ إِحْيَاءِ التُّرَاثِ الَّتِي فَرَّقَتِ السَّلَفِيِّينَ فِي عِدَّةِ أَمْكِنَةٍ، وَكَانَتْ تُشْرِفُ عَلَى جَمْعِيَّةِ الْحِكْمَةِ. وَكَانَ يُشْرِفُ عَلَيْهَا عَبْدُ الرَّحْمَنِ عَبْدُ الْخَالِقِ وَخَرَجَ بِكُتُبِهِ الْمُفَرِّقَةِ وَالَّتِي مِنْهَا (ابْنُ تَيْمِيَّةَ وَالْعَمَلُ الْجَمَاعِيُّ)، فَرَدَّ عَلَيْهِ الشَّيْخُ رَبِيعٌ فِي كِتَابِ (جَمَاعَةٌ وَاحِدَةٌ لَا جَمَاعَاتٌ وَصِرَاطٌ وَاحِدٌ لَا عَشَرَاتٌ). وَكَانَ هَذَا الْمَدْسُوسُ أَيْضًا يَتَّهِمُ الْعُلَمَاءَ بِأَنَّهُمْ مُحَنَّطُونَ وَأَنَّهُمْ (طَابُورٌ مِنَ الْمُحَنَّطِينَ)، وَأَنَّهُمْ مَكْتَبَةٌ تَحْتَاجُ إِلَى تَنْقِيحٍ. فَاسْتَدْعَاهُ الشَّيْخُ ابْنُ بَازٍ وَطَالَبَهُ بِالتَّرَاجُعِ، فَظَهَرَ بِمَظْهَرِ الْمِسْكِينِ وَأَنَّهُ سَيَقْبَلُ النُّصْحَ مِنْ أَيِّ أَحَدٍ وو... فَفُضِحَ وَلِلَّهِ الْحَمْدُ.

5- Then emerged the 𝐈𝐡𝐲𝐚𝐚 𝐔𝐭𝐡-𝐓𝐮𝐫𝐚𝐚𝐭𝐡 𝐒𝐨𝐜𝐢𝐞𝐭𝐲, which caused splits among Salafis in multiple regions and oversaw the Al-Hikmah Society. It was directed by 𝐀𝐛𝐝𝐮𝐫-𝐑𝐚𝐡𝐦𝐚𝐧 𝐀𝐛𝐝𝐮𝐥-𝐊𝐡𝐚𝐥𝐢𝐪, who published divisive books, including "Ibn Taymiyyah and Collective Work." Shaykh Rabee refuted him in his book "One Jama'ah, Not Many Jama'ahs; and One Path, Not Tens of Paths." This infiltrator also accused the scholars of being out of touch, calling them a "column of mummies" and a "library in need of revision." Shaykh Ibn Baz summoned him and demanded he retract his errors. In response, Abdul-Khaliq played the victim, claiming he would accept advice from anyone, but he was ultimately exposed, and all praise is due to Allah.

٦- ثُمَّ ظَهَرَتِ الْحَدَّادِيَّةُ بِزَعَامَةِ مَحْمُودٍ الْحَدَّادِ الْمِصْرِيِّ فِي الْمَدِينَةِ فِي حَوَالَيْ ١٩٩٣، وَكَوَّنَ لَهُ جَمَاعَةً وَوَجَّهُوا حَرْبًا تِجَاهَ الْعُلَمَاءِ الْمُعَاصِرِينَ وَحَتَّى الْقُدَمَاءِ أَمْثَالِ: النَّوَوِيِّ وَابْنِ حَجَرٍ وَابْنِ أَبِي الْعِزِّ الْحَنَفِيِّ وَابْنِ تَيْمِيَّةَ وَابْنِ عَبْدِ الْوَهَّابِ. وَكَذَا اتَّهَمَ الْعُلَمَاءَ الَّذِينَ شَارَكُوا فِي أَزْمَةِ الْخَلِيجِ. فَرَدَّ عَلَيْهِ الشَّيْخُ رَبِيعٌ وَالشَّيْخُ مُحَمَّدُ بْنُ هَادِي وَالشَّيْخُ مُحَمَّدٌ أَمَانٌ الْجَامِيُّ وَغَيْرُهُمْ. وَكَانَ مِنْ خَوَاصِّهِ عَبْدُ اللَّطِيفِ بَاشُمَيْلٍ الَّذِي قَالَ فِيهِ الشَّيْخُ رَبِيعٌ بِأَنَّهُ هُوَ الْقَائِدُ الْفِعْلِيُّ لِهَذِهِ الطَّائِفَةِ.

6- Following this, 𝐭𝐡𝐞 𝐇𝐚𝐝𝐝𝐚𝐝𝐢𝐲𝐲𝐚𝐡 𝐬𝐞𝐜𝐭 appeared around 1993 in Madinah, led by 𝐌𝐚𝐡𝐦𝐮𝐝 𝐀𝐥-𝐇𝐚𝐝𝐝𝐚𝐝 of Egypt. He formed a group that waged war against contemporary scholars as well as classical scholars, such as An-Nawawi, Ibn Hajar, Ibn Abi Al-Izz Al-Hanafi, Ibn Taymiyyah, and Ibn Abdul-Wahhab. He also attacked the scholars who issued rulings during the Gulf crisis. Shaykh Rabee, Shaykh Muhammad bin Hadi, Shaykh Muhammad Aman Al-Jami, and others refuted him. Among his close confidants was Abdullatif Bashumayl, whom Shaykh Rabee identified as the actual leader of this faction.

٧- ثُمَّ ظَهَرَتْ جَمَاعَةٌ تَحْمِلُ الْفِكْرَ التَّكْفِيرِيَّ مِنْهُمْ عَبْدُ الرَّحْمَنِ الْمَغْرَاوِيُّ الَّذِي يَمْكُرُ فِي أُسْلُوبِ التَّكْفِيرِ. فَمَثَلًا يُشَبِّهُ الْمُغَنِّيَ فِي الْحَفَلَاتِ وَالسَّاهِرِينَ فِيهَا بِالْعِجْلِ وَمَنْ يَعْبُدُهُ! فَنَصَحَهُ الْعُلَمَاءُ بِالتَّرَاجُعِ عَنْهَا، وَخَاصَّةً أَنَّهَا تَكَرَّرَتْ، فَلَمْ يُعْجِبْهُ ذَلِكَ وَلَمْ يَقْبَلْ، فَكُشِفَ وَلِلَّهِ الْحَمْدُ.

7- Then appeared a group carrying the Takfiri ideology, including 𝐀𝐛𝐝𝐮𝐫-𝐑𝐚𝐡𝐦𝐚𝐧 𝐀𝐥-𝐌𝐚𝐠𝐡𝐫𝐚𝐰𝐢, who used deceptive methods to excommunicate Muslims. For instance, he compared a singer at a concert and the audience to the golden calf and its worshippers! The scholars advised him to retract these statements, especially since he repeated them, but he disliked the advice and rejected it. Thus, he was exposed, and all praise is due to Allah.

٨- ثُمَّ ظَهَرَ عَدْنَانُ عَرْعُورٌ بِتَلْمِيعِهِ لِسَيِّدِ قُطْبٍ الَّذِي يَصِفُهُ بِأَنَّهُ أَفْضَلُ مَنْ تَكَلَّمَ فِي الْمَنْهَجِ! وَكَانَتْ لَهُ أَشْرِطَةٌ رَائِجَةٌ خَاصَّةً وَأَنَّهُ كَانَ يَتَمَسَّحُ بِالشَّيْخِ الْأَلْبَانِيِّ وَالْأَلْبَانِيُّ لَمْ يَكُنْ مُطَّلِعًا عَلَى أَخْطَائِهِ، فَحَذَّرَ مِنْهُ الشَّيْخُ رَبِيعٌ وَوَصَفَهُ بِأَنَّهُ قُطْبِيٌّ خَبِيثٌ.

8- Then came 𝐀𝐝𝐧𝐚𝐧 𝐀𝐫𝐨𝐨𝐫, who polished the image of Sayyid Qutb, describing him as the best person to ever speak about Methodology [Manhaj]! He had highly popular cassette tapes, largely because he attached himself to Shaykh Al-Albani to gain credibility, while Al-Albani was initially unaware of his errors. Eventually, Shaykh Rabee warned against him, describing him as a wicked Qutbi.

٩- ثُمَّ ظَهَرَ بَعْضُ الْمُنَافِحِينَ عَنْ أَهْلِ الْبِدَعِ، وَمِنْ رُءُوسِهِمْ أَبُو الْحَسَنِ الْمِصْرِيُّ الْمَأْرِبِيُّ. وَلَمْ يَتَوَقَّفْ هُنَا، بَلْ ظَهَرَتْ مِنْهُ أَخْطَاءٌ أُخْرَى، وَالَّتِي مِنْهَا الطَّعْنُ الْمَاكِرُ فِي بَعْضِ الصَّحَابَةِ، الطَّعْنُ فِي خَبَرِ الْآحَادِ، التَّثَبُّتُ حَتَّى مِنَ الْعُلَمَاءِ، نُصَحِّحُ وَلَا نَهْدِمُ، الْمُجْمَلُ وَالْمُفَصَّلُ، الْمَنْهَجُ الْأَفْيَحُ. وَرَدَّ عَلَى جَمِيعِ قَوَاعِدِهِ الشَّيْخُ رَبِيعٌ وَبَيَّنَ زَيْفَ قَوَاعِدِهِ وَأُصُولِهِ.

9- Then emerged individuals who defended the people of innovation, with 𝐀𝐛𝐮𝐥-𝐇𝐚𝐬𝐚𝐧 𝐀𝐥-𝐌𝐚'𝐫𝐢𝐛𝐢 at their forefront. He did not stop there; rather, he fell into other errors. These included his deceptive attacks on some Companions, rejecting solitary Hadith reports (Ahad), demanding excessive verification even from the senior scholars, and promoting corrupt principles like "we correct but do not destroy," "interpreting the general by the specific," and "the expansive methodology." Shaykh Rabee systematically refuted all of these false foundations and exposed their falsehood.

١٠- ثُمَّ ظَهَرَ عَلِيٌّ الْحَلَبِيُّ، وَكَانَتْ بِدَايَتُهُ أَنَّهُ كَانَ يَخُوضُ فِي مَسَائِلَ دَقِيقَةٍ مِنْ مِثْلِ مَسَائِلِ الْإِيمَانِ، فَنَصَحَهُ الْعُلَمَاءُ بِتَرْكِهَا لِغَيْرِهِ مِنَ الْمُتَمَكِّنِينَ مِنَ الْعُلَمَاءِ فَلَمْ يَنْتَصِحْ. حَتَّى صَدَرَتْ فَتْوَى مِنَ اللَّجْنَةِ الدَّائِمَةِ بِالتَّحْذِيرِ مِنْ رَسَائِلَ قَدَّمَ لَهَا هُوَ. وَمِنْ انْحِرَافَاتِهِ: الْقَوْلُ بِأَنَّ الْجَرْحَ وَالتَّعْدِيلَ مَسْأَلَةٌ اجْتِهَادِيَّةٌ، أَثْنَى عَلَى رِسَالَةِ عَمَّانَ الدَّاعِيَةِ إِلَى وَحْدَةِ الْأَدْيَانِ فَتَحَجَّجَ بِالسَّمْعِ وَالطَّاعَةِ، فَانْتَقَدَهُ الْعُلَمَاءُ وَإِيَّاهَا.

10- Next appeared 𝐀𝐥𝐢 𝐀𝐥-𝐇𝐚𝐥𝐚𝐛𝐢. He initially began delving into highly subtle matters, such as the intricacies of Faith [Iman]. The scholars advised him to leave these complex issues to firmly grounded scholars, but he refused the advice. Eventually, the Permanent Committee for Scholarly Research and Ifta issued a ruling warning against books he had endorsed. His deviations also included claiming that the science of criticizing and praising narrators [Jarh and Ta'dil] is merely a matter of personal deduction (Ijtihad). He also praised the "Amman Message," which calls to the unity of religions, using obedience to the rulers as an excuse for his stance, prompting the scholars to strictly criticize both him and the document.

١١- ثُمَّ ظَهَرَ بَعْضُ دُعَاةِ الْبَاطِلِ مِثْلِ فَالحٍ الْحَرْبِيِّ وَإِبْرَاهِيمَ الرُّحَيْلِيِّ وَيَحْيَى الْحَجُورِيِّ وَقَضِيَّةِ مُحَمَّدٍ الْإِمَامِ وَالْوَثِيقَةِ وَمَنْ سَكَتَ عَنْهُ. وَكُلُّهُمْ مَدْسُوسُونَ لَكِنْ تَصَدَّى لَهُمُ الْعُلَمَاءُ وَلَكِنْ عَلَى طَرِيقَتَيْنِ:

مِنْهُمْ مَنْ تَصَدَّى لَهُمْ إِجْمَالًا بِالتَّحْذِيرِ مِنْ أَخْطَائِهِمْ وَلَمْ يَتَفَرَّغُوا لَهُمْ.

وَمِنْهُمْ مَنْ تَفَرَّغَ لَهُمْ وَتَتَبَّعَ أَخْطَاءَهُمْ، مِنْ أَبْرَزِهِمُ الشَّيْخُ رَبِيعٌ.
تَصْفِيَةُ الْعُلَمَاءِ لِلْمَنْهَجِ السَّلَفِيِّ مَنْقَبَةٌ وَلَيْسَتْ مَثْلَبَةً. وَلِلتَّقْرِيبِ، يُضْرَبُ الْمِثَالُ بِالشَّرِكَةِ الَّتِي فِيهَا الْمُخْتَلِسُ وَالْغَاشُّ وَوو، وَالْجَمِيعُ مَسْمُوحٌ لَهُ بِالْبَقَاءِ، وَأُخْرَى الْقَانُونُ مَنْ عُرِفَ بِذَلِكَ طُرِدَ، فَأَيُّ الشَّرِكَتَيْنِ سَتَمْدَحُ وَأَيُّهُمَا سَتَذُمُّ؟!!!

11- Finally, other callers to falsehood appeared, such as 𝐅𝐚𝐥𝐢𝐡 𝐀𝐥-𝐇𝐚𝐫𝐛𝐢, 𝐈𝐛𝐫𝐚𝐡𝐢𝐦 𝐀𝐫-𝐑𝐮𝐡𝐚𝐲𝐥𝐢, 𝐘𝐚𝐡𝐲𝐚 𝐀𝐥-𝐇𝐚𝐣𝐮𝐫𝐢, alongside the issue of 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝 𝐀𝐥-𝐈𝐦𝐚𝐦 regarding the treaty and those who remained silent about him. All of them are infiltrators, but the scholars confronted them using two approaches:

Some scholars addressed them broadly by warning against their errors without dedicating themselves entirely to refuting them.

𝐎𝐭𝐡𝐞𝐫 𝐬𝐜𝐡𝐨𝐥𝐚𝐫𝐬 𝐝𝐞𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐞𝐧𝐭𝐢𝐫𝐞𝐥𝐲 𝐭𝐨 𝐭𝐫𝐚𝐜𝐤𝐢𝐧𝐠 𝐚𝐧𝐝 𝐫𝐞𝐟𝐮𝐭𝐢𝐧𝐠 𝐭𝐡𝐞𝐢𝐫 𝐞𝐫𝐫𝐨𝐫𝐬, 𝐦𝐨𝐬𝐭 𝐧𝐨𝐭𝐚𝐛𝐥𝐲 𝐒𝐡𝐚𝐲𝐤𝐡 𝐑𝐚𝐛𝐞𝐞.

The scholars' ongoing purification of the Salafi methodology is a virtue, not a flaw. To illustrate this, consider a company that allows embezzlers and fraudsters to remain without consequence, versus another company whose strict policy expels anyone caught doing so. Which of the two companies would you praise, and which would you criticize?!!!

قُلْتُ: هَذَا حَالُ أَهْلِ الْعِلْمِ الْيَوْمَ وَفِي كُلِّ زَمَنٍ، لِلَّهِ دَرُّهُمْ وَعَلَيْنَا شُكْرُهُمْ مِا أَصْدَقَهُمْ وَمَا أَنْصَحَهُمْ وَمَا أَقَلَّهُمْ


I say: This is the reality of the scholars today and in every era. How excellent they are, and it is our duty to thank them! How truthful and sincere they are in their advice, yet how few they are in number!

👆 Source: http://www.ajurry.com/vb/showthread.php?t=44246

Wanted for Treason: How Aidarous al-Zubaidi Betrayed Yemen and His Own Cause

https://abuiyaad.com/n/zubaydi-yemen-treason