Shaykh ʿAlī al-Ḥudhayfī said:^[1]

Notes

01  The Ikhwān combine takfīr, khurūj, blameworthy politics and taḥazzub (partisanship) and they are an alliance of Ṣūfiyyah, Shīʿah and Siyāsah aimed at destabilising Muslim nations and replacing the call of Tawḥīd and Sunnah with other calls, from them is unity with the Rāfiḍah and unity of religions.

02  The Quṭbiyyah are one of their offshoots and they proceed on the doctrines of Sayyid Quṭb of mass takfīr of societies and governments, and calls to coups and revolutions, and they gave birth to many extremist and terrorist factions of Khārijites that aid in destabilising Muslim lands for the benefit of external foes, and they are coopted and infiltrated.

03  The fitnah of societies and organisations (jamʿiyyāt) displaying the apparel of charity and promoting good. They tend to be a cover for Ikhwānī and partisan goals. They accommodate and cooperate with the deviant sects and groups while often showing a face of Sunnah and Salafiyyah. A key figure is ʿAbd al-Raḥmān ʿAbd al-Khāliq who tried to portray the existence of sects and factions as something positive for the daʿwah.

04  The Ḥaddādiyyah, at their core, are an Ikhwānī, Quṭbī, Takfīrī offshoot who use tabdīʿ, taḍlīl and severe tajrīh under the guise of protective jealousy for the creed to split and weaken Salafīs and destroy the Salafī daʿwah through in-fighting.

05  Muḥammad al-Maghrāwī was a takfīrī revolutionary clothed as as Salafī with statements of mass takfīr.

06  ʿAdnān Arʿūr brought false principles to shield innovators and deviants, and Abū al-Ḥasan al-Maʾribī continued from where Arʿūr left off, with sympathy towards and accommodation of the Ikhwān and the aḥzāb, but hostility towards Salafīs. He brought many principles aimed at undermining the science of al-Jarḥ wal-Taʿdīl, to give breathing space for the Ḥizbiyyīn (partisans). They represent Tamyīʿ, which is softening, melting and watering down the Salafī methodology.

07  Fāliḥ al-Ḥarbī evolved the Ḥaddādī methodology, and invented false principles in al-Jarḥ wal-Taʿdīl, called to taqlīd of his unjust rulings against well-known Salafīs and denied consideration of benefits and harms in making tabdīʿ of them, all as a means to evade being held to standard for his unjust, unwarranted rulings.

08  ʿAlī al-Ḥalabī followed the way of al-Maʾribī in devising false principles to justify friendships with deviants and cooperation with the jamʿiyyāt. He also endorsed declarations calling to unity of religions..

08  Yaḥyā al-Ḥajūrī and his followers manifested stubbornness upon error and followed the ways of the Ḥaddādiyyah in harsh rulings and foulness towards the scholars, shaykhs and students.

09  As for Muḥammad al-Imām, then he had sympathies and affectations with the Ḥouthī Rāfiḍah, and signed a treaty of conciliation with them, affirming brotherhood in faith for them, despite their kufrī beliefs.

10  These fitnahs were followed by the fitnah of Muḥammad bin Hādī who fell into tabdīʿ, taḍlīl and severe tajrīḥ of shaykhs and students and split Ahl al-Sunnah in every place, and recently, the fitnah of ʿArafāt al-Muḥammadī and his group which combines many affairs inclusive of supporting the aḥzāb, complicity in rebellion and sedition, treachery towards senior scholars in matters of war and bloodshed, ghuluww and taḥazzub, tabdīʿ of well-known Salafīs, praising Ḥaddādī innovators, inventing false principles, and recklessly splitting Ahl al-Sunnah through these affairs.

Observations

Broadly speaking, there are numerous underlying issues:

Undue harshness found with Khārijites, Takfīrīs, Ḥaddādīs, and resembling behaviours justified through protective jealousy for religion in which there is ghuluww (exaggeration).

Undue softness leading to a blurring of the lines between truth and falsehood, allowing compromise of the truth, allowing the sects and groups to enter the arena and gain access to hearts and minds.

Being overwhelmed by highly-charged political events leading to errors in either affairs of rulership, or dealings with innovators and the aḥzāb as occurs from time to time from those ascribing to Sunnah and Salafiyyah.

Daʿwah being turned into an enterprise as occurs with jamʿiyyāt, where one or a few individuals capture the thought and direction of the daʿwah and its carriers through wealth-accumulation and administrative control, and their views become official views and policies around which loyalty and disloyalty are shown, as occurred with ʿAbd al-Raḥmān ʿAbd al-Khāliq and his likes.

Lack of grounding and absence of thorough comprehension of religious and political realities which ultimately expose confusion and gross error, such as what occurred from ʿAlī al-Ḥalabī and Muḥammad al-Imām.

The presence of foxes, snakes and scorpions who wish to destroy the daʿwah if they can’t capture it and bring it under their influence and control and often these people combine many affairs such as toying with the aḥzāb, sympathy for innovators, jealousy and spite etc.

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Footnotes