Kashf al-Fitan

Abul-Hasan al-Ma’ribee was declared an innovator by the Salafi Scholars in 2002 with hundreds of articles written in refutation of his ideology, some of which you can read here:

Originator of the new manhaj which seeks to silence Ahl us-Sunnah and make ease and lenience for Ahl ul-Bid’ah, by way of false principles.

This question was posed by Abū al-Ḥasan Muṣtafā bin Ismāʿīl al-Sulaymānī, al-Maʾribī in the days that he was considered upright and upon Sunnah and Salafiyyah. However, after the Major Scholars of the era passed away, Shaykh Ibn Bāz, Shaykh al-Albānī, Shaykh Ibn ʿUthaymīn and Shaykh Muqbil (around 2001) he showed his true colours and revealed the Ikhwāniyyah that he was concealing. He reformulated and rebranded many of the principles of the Ikhwān, and tried to infuse them among the Salafis. Thereafter, many of the scholars refuted his false, destructive principles aimed at undermining the Salafi methodology in great detail, and they declared him a misguided innovator.

Abu al-Hasan al-Ma'ribee was an Ikhwani plant and innovator who came to harm the Salafi Da'wah, openly announcing his revolution around 12 years ago. Alhamdulillaah, he was exposed and refuted by the Scholars at the head of them, Shaykh Rabee' bin Haadee. What has transpired since then until the revolutions in Egypt starting a few years back has proven everything for which he was refuted for by Shaykh Rabee' and the true and real intent of his vile, Ikhwani principles.

04 Shaykh Rabīʿ bin Hādī (حفظه الله) said, in his refutation of Abū al-Ḥasan Muṣafā as-Sulaymānī al-Misrī al-Maʾribī, an Ikhwānī from Egypt who launched a revolution against the Salafi methodology and its flag-bearers 20 years ago:[5] And likewise, the issue of loyalty and disownment, for they [the Muslim Brotherhood] make loyalty to anyone who is pleased with their organisation, be he a Rāfiḍī, or Zaydī, or Khārijī, or from the Muʿtazilah, or from the Ṣūfī Extremists, or the Ashʿarīs. And they show enmity to the Salafīs, and wage a war against them with the most severe war. And if there occurred any difference between a Salafī and an Innovator from amongst them, then they would have supported and aided this Innovator, and would have fought against his Salafī opponent.

The claim that the foundation of a Muslim is that he is upon the sound creed was spread some years ago by the Ikhwānī, pseudophilosopher and online performance artist known as Mohammad Hijab. We see this doubt being regurgitated by the followers of the likes of Abū al-Ḥasan al-Maʾribī and ʿAlī Ḥasan al-Ḥalabī who invented and spread false principles regarding al-Jarḥ wal-Taʿdīl in order to confuse the youth and to serve as justifications for their own ties and cooperation with the jamʿiyyāt and people of ḥizbiyyah.

Balancing between the mention of the good and bad points of a person, known as "al-Muwāzanah", when criticising, refuting and warning, this is a principle invented by the people of ḥizbiyyah (partisanship) and political activism a few decades ago in order to shield their ideological figureheads from criticism and to undermine the evidence based refutations of the Salafi scholars against these figureheads who have with them great innovations such as those of the Jahmiyyah, the Rāfiḍah, the Khawārij, the Ṣūfiyyah and others. They basically said that when disparaging or refuting, one must mention the good about the one being disparaged, lest one fall into injustice and oppression.

Deviants such as Salmān al-ʿAwdah, ʿAbd al-Raḥmān ʿAbd al-Khāliq, ʿAdnān ʿArʿūr, Abū al-Ḥasan al-Maʾribī, ʿAlī Ḥasan al-Ḥalabī and Ibrāhīm al-Ruḥaylī were some of those who played a role in undermining the way of the Salaf in refuting and warning against the deviants and innovators.

So Abul-Hasan has busied people with his corrupt principles such as: 1. The Khabr Al-Āhād is conjecture (not certain knowledge) – and his playing around in the matter. 2. His claim that general erroneous statements should be carried upon specific statements elsewhere – and his playing around in the matter. 3. We correct mistakes, we do not demolish – and his playing around in the matter. 4. We want a vast spacious manhaj that includes Ahlus-Sunnah and the Ummah – and his playing around in the matter. 5. We do not blindly follow – and his playing around in the matter. 6. His claim that we are people of proofs – and his playing around in the matter.

Whilst all this was taking place, organisations who professed Salafiyyah for themselves started to openly defend Abul-Hasan. Indeed they made walaa and baraa (allegiance and enmity) over this innovator. Leading this assault upon Salafiyyah in the United Kingdom was the Call to Islam Centre (Masjid Ghuraba) in Luton, under the leadership of Abdul-Qadir Baksh, who was subsequently refuted by the Scholars such as Shaikh Rabee’, Shaikh Ahmad an-Najmee, Shaikh Muhammad b. Haadee, and others. Abu Usaamah Khalifah ath-Thahabee (Green Lane Mosque) was full support of the stance of Abdul-Qadir and Luton CTI.

Their defence of Abul-Hasan was not just a blind personal defence, but a rather a defence of his Manhaj and Creed, which actually made things considerably worse because it meant that they supported his ideology.

In short, over two decades ago, al-Maʿribi and his followers attempted to get Maktabah Salafiyyah to agree to making two Jordanian shaykhs to be the reference point (marjiʿiyyah) for all of their daʿwah affairs, and this was rejected by us, and afterwards Shaykh Rabīʿ and Shaykh ʿUbayd refuted the contract and described it as a call to ḥizbiyyah.

It is binding upon everyone (i.e. all Salafīs in the UK) to return their affairs—when they differ—to the two shaykhs... because they are the most-aware of those whom I know for (giving) daʿwah in this land, and (most-aware) of the condition of its people.

‘Allāmah Muqbil Ibn Hādī Al-Wādi’ī (rahimahullāh): “Abdur-Rahmān Abdul-Khāliq and Abu Ishāq Al-Huwainī, then both of these are considered to be innovators!” “Warn against Abul-Hasan! I fear for the da’wah from Abul-Hasan!” “Abul-Hasan will surely split Ahlus-Sunnah”

‘Allāmah Ahmad Ibn Yahyā An-Najmī (rahimahullāh): “That which I know of Muhammad Al-Maghrāwī is that he is a takfīrī, and likewise Abu Ishāq Al-Huwainī and he is from the friends of Abul-Hasan and his supporters.” “I have come to the conclusion that Abul-Hasan is an innovator. This is what I take as my religion before Allāh and affirm – and success lies with Allāh.”

‘Allāmah Rabī’ Ibn Hādī Al-Madkhalī (hafidhahullāh): “As for the one who says that the origin of the affair regarding Muhammad Hassān, Abu Ishāq Al-Huwainī and Abul-Hasan Al-Misrī is that they are Salafīs. Who said that the origin with them is that they are Salafīs? The origin with them is that they are from Al-Ikhwān Al-Muslimūn and upon the cultivation of Ikhwān. By Allāh, I hold that they are innovators because their origin is not Salafī – may Allāh bless.” “Abul-Hasan is the from the worst of ahlul-bid’ah and his followers are from the worst of followers. He is a schemer, a filthy individual, a liar and an infiltrator…”

‘Allāmah ‘Ubaid Al-Jābirī (hafidhahullāh): “I have heard from the trustworthy (thiqāt) that Abu Ishāq is with Jam’iyyah Ihyā at-Turāth which is a political movement, and that he is with other groups from ahlul-ahwā, the people of desires.” “Abul-Hasan: This man is playing around, a schemer, and an infiltrator into the da’wah of Ahlus-Sunnah wal-Jamā’ah in Yemen.” “The manhaj of Abul-Hasan is not the manhaj of Ahlus-Sunnah wal-Jamā’ah; his manhaj is corrupt. That which I know for certain is that this man is an Ikhwānī to the bone! A plotter and schemer, one who plays about, an inflitrator amongst the shaikhs and students of knolwedge in Yemen until he split their united word and made them into parties and sects.”