Clarification Regarding the Current Situation of
Abū Haatim Usaamah al-Qoosee
by Shaykh Rabee' ibn Hādī al-Madkhalī (may Allaah preserve him)
Today, Friday, July 13, 2007, Shaykh Rabee' ibn Hādī al-Madkhalī, the great scholar and critic (may Allaah preserve him), was asked by some of the Muslim youth in the Toronto area:
Our shaykh! Perhaps it has reached you that some people come to our land and teach ongoing lessons or visit to deliver lectures. From them is Shaykh Abū Haatim Usaamah al-Qoosee, who comes to the Qur'aan and Sunnah Society. We would like you to tell us: What the correct position a Salafī should have on such lectures is. Should we keep quiet about them? Or should we invite the people to attend them? Or should we advise them not to attend? May Allaah bless you
The shaykh replied:
Usaamah al-Qoosee, as you all know, used to be a true Salafī, in shaa' Allaah. Then, when the fitnah of Abūl-Ḥasan came, he was drawn into it. He continued to be affected by this fitnah, until he reached a point that we ask Allaah to save the Muslims from it, and to save him from it as well. So I do not advise you to attend his lessons or lectures, until he has repented to Allaah, the Blessed and Exalted, from what he fallen into. Verily, he is from those who have been affected by the fitnah of Abūl-Ḥasan, may Allaah bless you, and he has supported this fitnah, and done things to strengthen it. An example of this is his visit to this organization, and their invitation to him. These things, as I see it, are his delving deeper into the fitnah, and Allaah knows best, and they are diversionary tactics (leading the people) away not only from Rabee' and his brothers (from the scholars), but from the Salafī manhaj itself.
Abūl-Ḥasan has invented many principles, all of them falsehood, and Abū Haatim (Usaamah al-Qoosee) has not criticized any of them, while he praises, lauds, and speaks highly of people of innovation, sadly enough. He has gone so far into the fitnah, that it has almost become like his usual dressing habit (meaning: he appears to outwardly agree with all of the fitnah), and we ask Allaah for success. And we ask that He accepts all of our repentance. So, you should refrain from going to him or his lectures until he repents to Allaah and returns back to the Salafī manhaj.
Last edit: 10 years 11 months ago by troid.ca admin.
Mohammad, we thank you for you question. You are right, it is important to understand the detriment of al-Qoosee's support for Abūl-Ḥasan. There is a mountain of information available in Arabic and even translated in to English. Here are a list of sources people can check towards understanding the devestating fitnah/bid'ah of Abūl-Ḥasan al-Misree.
Shaykh Rabee' on the Crime of al-Ma'ribi Against the Usūl of Salafiyyah
A quick summary:
1. His practical implementation of al-Muwaazanah to the Innovators, even though with his speech he claims he does not speak with it.
2. His making excuse for the Innovators, those who heretical statements, by applying a principle that the general from their words should be referred back to their specific, however he does not intend by the general and specific here, what is actually meant by the Usūliyyeen, which is well known, but what he means here is to excuse all of the people of bid'ah, like those who spoke with hulool, and ittihaad, adn so on.
3. Although he knows the science of al-Jarh wat-Ta'deel, he opposes the people of ḥadīth in applying many of its principles, adopting in this the path of Adnaan Ar'oor, and the Ikhwaan and the Qutubiyyah.
4. He proceeds upon the manhaj of Adnaan Ar'oor and others from the people of falsehood, in rejecting the truth with the claim that he only takes (from others) by way of personal affirmation and verification, unless it is personally heard, or personally read or observed. (While at the same time, he accepts the words of the liar, or sinner, or unknown person, when he attacks the Salafīs).
5. His rejoicing at what happened amongst the Salafis due to his fitnah, in that they split, and his claim that this is a praiseworthy split.
6. His claim that he is a person of daleel (evidence), and that he does not accept except the evidence, then you see him opposing the evidences and usool of Islām in many of the issue of khilaaf.
7. His talbees (deception) and false ta'weels of clear words are very many.
8. He also adopts the false principle of Adnaan Ar'oor (we correct the error but do not destroy individuals [i..e refute them]) - and this is the very same as Ar'oors (we correct but do not make jarh) [and this was refuted by Shaykh Ibn Uthaymīn in one of his cassettes].
9. He actually goes beyond Ar'oor in making wide claims, in the way he speaks and says what he has done or what he will do, and which gives the reader the impression that he has reached the level of Ibn Taymiyyah or his likes in the vastness of knowledge.
10. He follows the path of believing first, then finding evidences (to support his belief), not the other way around.
... and so on.
The Scholars and Students of Knowledge who have Spoken Against Abūl-Ḥasan al-Misree
1. Shaykh Ahmed Ibn Yahya An-Najmi
2. Shaykh Zayd Ibn Haadi Al-Madkhali
3. Shaykh Rabee Ibn Haadi Al-Madkahli
4. Shaykh 'Abdullāh al-Ghudayaan
5. Shaykh Muhammed Ibn Abdil Wahaab Al-Banna
6. Shaykh Ubaid Ibn Abdillaah Al-Jaabiri
7. Shaykh Ṣāliḥ Ibn Sa'd As-Suhaymi
8. Shaykh Muhammed Ibn Haadi Al-Madkhali
The People of Knowledge in Yemen:
9. Shaykh Muhammed Ibn Abdil Wahaab Al-Wasaabi
10. Shaykh Muhammed Al-Imām
11. Shaykh Abdul Azīz Al-Bur'i
12. Shaykh Yahya Al-Hajoori
13. Shaykh Abdur Rahmaan Al-Adeni
14. Shaykh Ṣāliḥ Al-Bakri
Detailed Study (with proofs, references and statements of the Scholars):
A Refutation of the Issues of Abūl-Fitan al-Ma'ribee
From Shaykh 'Abdul-Muhsin al-'Abbaad, Shaykh Ṣāliḥ al-Fawzān & Shaykh Ṣāliḥ al-Luhaydaan - A collection of statements and fataawaa from the great Imāms such as al-'Allāmah 'Abdul-Muhsin al-'Abbaad, al-'Allāmah Ṣāliḥ Ibn Fawzān al-Fawzān and al-'Allāmah Ṣāliḥ al-Luhaydaan. The essay establishes that the aforementioned Scholars openly oppose the 'Ar'ooree principles of Abūl-Fitan al-Mubtadi' al-Ma'ribee, such as calling the Companions 'ghuthaa'iyyah (scum), the principle 'we correct, but we do not destroy the individual', referring to following of the Scholars as taqleed, al-mujmal wal-mufassal (referring the general back to the specific) and much more...