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Revision as of 20:46, 11 March 2013 editAbu abdullah 05 (talk | contribs)1 edit We used authentic information from the detailed biography of Dr. Rabee al-Madkhali in order to escape injustice to this person.Tag: categories removed← Previous edit Revision as of 20:48, 11 March 2013 edit undoDawn Bard (talk | contribs)Extended confirmed users, Pending changes reviewers, Rollbackers37,669 edits Reverted good faith edits by Abu abdullah 05 (talk): This isn't meant to be a biography, it is about Madkhalism. (TW)Next edit →
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{{Islamism sidebar}}
A Biography of As-Shaykh Al-Álaamah Rabee bin Haadee Al-Madkhalee
'''Madkhalism''' is a strain of ] thought within the larger ]st movement based on the writings of ].<ref>], . The Muslim 500: The World's Most Influential Muslims</ref><ref name=pbs>ICG Middle East Report N°31. ]/]/]: ], 21 September 2004.</ref><ref>Roel Meijer, ''Global Salafism: Islam's New Religious Movement'', pg. 49. ]: ], 2009.</ref> Though originating in ], the movement lost its support base in the country and has mostly been relegated to the Muslim ].<ref name=harald>Roel Meijer, "Politicizing ''al-jarh wa-l-ta'dil'': Rabi b. Hadi al-Madkhali and the transnational battle for religious authority." Taken from ''The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald Motzki'', eds. Nicolet Boekhoff-van der Voort, ] and Joas Wagemakers, pg. 382. ]: ], 2011.</ref> Political scientist ] has described the movement as resembling a cult.<ref name=omar>], : Rise, Transformation and Future. ], 2012.</ref>
His Name and Lineage
He is As-Shaykh Al-‘Alaamah Al-Muhaddith Rabee Ibn Haadee Ibn Muhammad Umayr Al- Madkhalee from the famous Madkhalee tribe situated in the Jizaan province in the south of The Kingdom of Saudi Arabia. It is one of the tribes of Bani Shabeel. Shabeel is the son of Yashjab who was the son of Qahtaan.
His Birth
He was born in a village called Al-Jaraadiyah; and it is a small village approximately three kilometres west of the city of ‘Samitah, they are these days connected (geographically).
He was born at the end of 1351H. His father died when he was about one and a half years old, so he was brought up by his mother, may Allah have mercy on her. She supervised him and took the responsibility of cultivating him admirably. She taught him praiseworthy morals such as honesty, upholding integrity as well as constantly encouraging him to pray, with the supervision of his uncle.


==History==
His Education
Madkhali, for which the movement takes its name, was a member of the Saudi Arabian ] for most of his life, breaking off in the late 1980s. The movement has, in essence, been a reaction against the Brotherhood as well as the rival ] movement.<ref>Thomas M. Pick, Anne Speckhard and Beatrice Jacuch, ''Home-Grown Terrorism'', pg. 86. ]: ], 2009.</ref> At the Madkhalist movement's inception in the early 1990s, the governments of Saudi Arabia and Egypt promoted the group as a counterbalance to more extreme elements of the wider Islamist movement.<ref name=pbs/><ref>Hossam Tammam and Patrick Haenni, ], 3 - 9 March 2011, Issue No. 1037.</ref><ref>Professor Girma Yohannes Iyassu Menelik, , pg. 16. ]: GRIN Publishing GmbH, 2009.</ref><ref name=zuhur>Sherifa Zuhur, ''Saudi Arabia: Islamic Threat, Political reform, and the Global War on Terror'', pg. 26. ], March 2005.</ref> During this time, a number of radical ] converted to Madkhalism, especially in the Salafist stronghold of ].<ref>ICG Interviews, Riyadh, 2004.</ref>
When the Shaykh reached the age of eight he joined a study circle in the local village and studied reading and (the science of Arabic) writing. He studied writing under As-Shaykh Shaybaan Al-Areesee, Al-Qaadhee Ahmad Ibn Muhammad Jaabir Al-Madkhalee and under a third person known as Muhammad Ibn Hussein Makkee from a city called Sabya’a.
He studied the Qur'an under As-Shaykh Muhammad Ibn Muhammad Jaabir Al-Madkhalee. He also studied At-Tawheed and At-Tajweed (science of reciting the Qur'an) under him. After that he studied in the Salafi School in Saamitah.
From those that he studied under in that school was:
The Shaykh, Scholar and Jurist Nasr Khalufah Tayyash mubarakee هللا همحر the well known scholar who was from the eldest student of As-Shaykh Al-Qar’aawee هللا همحر: Shaykh Rabee studied under him the books Bulugh Al-Maraam and Nuzhatu An-Nadhr of Haafidh Ibn Hajr هللا همحر
He then enrolled in the Al-‘Elmee Institute in ‘Samitah and studied under a number of noble scholars. Undisputedly from the most famous of them was As-Shaykh Haafidh Al-Hakamee the well known Al-‘Alaamah هللا همحر. He also studied under his (Haafidh Al-Hakamee’s) brother the virtuous As-Shaykh Muhammad Ibn Ahmad Al-Hakamee هللا همحر. He studied under the Shaykh Al-Alaamah al-Muhaddith Ahmad Ibn Yayah An-Najamee هللا همحر. In this institute he also studied Aqeedah (creed) under As-Shaykh Al-‘Alaamah Dr Muhammad Amaan bin Áli Al-Jaamee هللا همحر.He also studied Fiqh (Zaad Al-Mustaqn’i) under As- Shaykh Al-Faqhee Muhammad Sagheer Khumaisee and other than them whom the Shaykh studied under in the fields of Arabic; Literature; the art of good style, communication and rhetoric; and the science of poetry (arood).
At the end of the year 1380H the Shaykh graduated from the Al-‘Elmee Institute in the city of ‘Samitah. And in the beginning of 1381H he joined the College of Islamic Legislation in Riyadh; he stayed there for a couple of months. Then when the Islamic University of Madina Al- Munawarrah opened he moved to
Al-Madinah and joined the Islamic University’s faculty of Islamic Jurisprudence (law). He studied (his bachelor’s degree) there for four years and graduated in 1384H with a first-class grade (excellent).
His Education
When the Shaykh reached the age of eight he joined a study circle in the local village and studied reading and (the science of Arabic) writing. He studied writing under As-Shaykh Shaybaan Al-Areesee, Al-Qaadhee Ahmad Ibn Muhammad Jaabir Al-Madkhalee and under a third person known as Muhammad Ibn Hussein Makkee from a city called Sabya’a.
He studied the Qur'an under As-Shaykh Muhammad Ibn Muhammad Jaabir Al-Madkhalee. He also studied At-Tawheed and At-Tajweed (science of reciting the Qur'an) under him. After that he studied in the Salafi School in Saamitah.
From those that he studied under in that school was:
The Shaykh, Scholar and Jurist Nasr Khalufah Tayyash mubarakee هللا همحر the well known scholar who was from the eldest student of As-Shaykh Al-Qar’aawee هللا همحر: Shaykh Rabee studied under him the books Bulugh Al-Maraam and Nuzhatu An-Nadhr of Haafidh Ibn Hajr هللا همحر
He then enrolled in the Al-‘Elmee Institute in ‘Samitah and studied under a number of noble scholars. Undisputedly from the most famous of them was As-Shaykh Haafidh Al-Hakamee the well known Al-‘Alaamah هللا همحر. He also studied under his (Haafidh Al-Hakamee’s) brother the virtuous As-Shaykh Muhammad Ibn Ahmad Al-Hakamee هللا همحر. He studied under the Shaykh Al-Alaamah al-Muhaddith Ahmad Ibn Yayah An-Najamee هللا همحر. In this institute he also studied Aqeedah (creed) under As-Shaykh Al-‘Alaamah Dr Muhammad Amaan bin Áli Al-Jaamee هللا همحر.He also studied Fiqh (Zaad Al-Mustaqn’i) under As- Shaykh Al-Faqhee Muhammad Sagheer Khumaisee and other than them whom the Shaykh studied under in the fields of Arabic; Literature; the art of good style, communication and rhetoric; and the science of poetry (arood).
At the end of the year 1380H the Shaykh graduated from the Al-‘Elmee Institute in the city of ‘Samitah. And in the beginning of 1381H he joined the College of Islamic Legislation in Riyadh; he stayed there for a couple of months. Then when the Islamic University of Madina Al- Munawarrah opened he moved to
Al-Madinah and joined the Islamic University’s faculty of Islamic Jurisprudence (law). He studied (his bachelor’s degree) there for four years and graduated in 1384H with a first-class grade (excellent).
From those that he studied under during his time in the Islamic University were:
His Eminence As-Shaykh Al-Álaamah the general Muftī for the Kingdom of Saudi Arabia: Abdul-Aziz bin Abdullah bin Baz هللا همحر. He studied ‘Aqeedah At-Tahaawiyah under him.
The Virtuous Al-‘Alaamah As-Shaykh Muhammad Nasr Ad-Deen Al-Albaani هللا همحر who he studied Hadīth and al-asaneed (the science of the route in which a text or narration has been reached).
The Virtuous Shaykh Al-Álaamah Abdul-Muhsin Al-‘Abaad, he studied fiqh from ‘Bidāyat al-Mujtahid wa Nihāyat al-Muqta ṣid’ with him for three years.
The Virtuous Shaykh, Al-Alaamah , Al-Mufassir Al-Muhaddith Al-Usoolee An-Nahwee Al- Alagwee Al-Faqhee the brilliant, Muhammad Al-Amin As-Shinqitee هللا همحر (the author of Adhwaa Al-Bayaan), he studied At-Tafseer (commentary of the Qur’an) and the Fundamentals of Islamic Jurisprudence under him for four years.
As-Shaykh Saalih Al-Iraaqee (he studied under him) in Aqeedah (Islamic creed)
As-Shaykh Al-Muhaddith Abdul-Ghaffar Hasan Al-Hindee (he studied under him) the Science of Hadīth and Hadīth terminology.
After his graduation he worked for a while as a teacher in an institute in the Islamic University. Then after that he enrolled in higher studies, he continued his studies and attained a Masters degree in Hadīth from Al-Malik Abdul-Aziz University in Mekkah in the year 1397H, his thesis being the book ‘Bayna Al-Imaamayn Muslim and Ad-Darqutnee’. And in the year 1400H he attained his doctorate, again, at Al- Malik Abdul-Aziz University in Mekkah with a first–class grade (excellent) for his checking (tahqeeq) of ‘An-Nukkat alaa kitab ibn Salah’ by Al-Haafidh Ibn Hajr هللا همحر. Then he returned to the Islamic University as a teacher in the Faculty of Hadīth teaching different hadīth related sciences. He became head of the Section of As-Sunnah for post graduate studies on many occasions. He has now reached the academic rank of a Professor, may Allah give him good health and preserve him.


After high-ranking member of Saudi Arabia's religious establishment denounced the movement in general, and Saudi ] and ] head ] criticism of Madkhali specifically, the movement lost its support base within the wider ].<ref name=harald/> Despite losing its audience in its country of origin, the movement had branched outward by the early 2010s, with Madkhalists gaining followers in western ], where the ] views them and other Islamists with suspicion.<ref name=kazakh>Almaz Rysaliev, ]. RCA Issue 653, 21 July 2011. Accessed 29 January 2013.</ref><ref></ref> Regardless of these gains, Western analysts have still described the movement as now being relegated to a primarily European phenomenon.<ref name=harald/><ref>Samir Amghar, "Salafism and Radicalisation of Young European Muslims." Taken from ''European Islam: Challenges for Public Policy and Society'', pg. 44. Eds. Samir Amghar, Amel Boubekeur and Michaël Emerson. ]: Center for European Policy Studies, 2007. ISBN 9789290797104</ref>
His Character and Manners

The Shaykh excels in morals and humility with his brothers, students, visitors and guests. He has a modest lifestyle; modesty in his clothing and dislikes indulging in unnecessary luxuries. He loves the Salafi students of knowledge and is forever being generous towards them, either through his efforts and time or by his wealth. His house is always open for students to enter, so much so, it is rare that the Shaykh is found eating breakfast, lunch or dinner by himself. He cares for his students and constantly advices them with good.
==Tenets==
He is from the callers to the book of Allah and the Sunnah of the Messenger هيلع هللا ىلص and the ‘aqeedh (creed) of the salaf. He is a defender of the methodology of the Salaf ملس و as-Salih night and day; openly and in private without fearing the blame of the blamers.
Madkhalism is often compared to ], sharing a number of tenents with the wider movement.<ref name=pbs/><ref name=zuhur/> Media analysts have warned against generalizing such Islamists movements despite their differences, however.<ref name=kazakh/> Unlike other Islamist groups which often oppose dictatorial government in the Middle East, the Madkhalist movement is openly supportive of such regimes.<ref name=omar/><ref name=rich41>Richard Gauvain, ''Salafi Ritual Purity: In the Presence of God'', pg. 41. ]: Routledge, 2013.</ref><ref>], . 16 September 2010, Terrorism Monitor Volume: 8 Issue: 35</ref> Though often lumped together with all other Salafists and Islamists, the Madkhalists have been noted for their opposition to and mutual rivalry with ].<ref name=kazakh/> The Madkhalist movement has been described as politically quietist, eschewing the organized political efforts of the mainstream of Salafism and even going as far as to declare those who participate in modern political system to be ].<ref>George Joffé, ''Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism'', pg. 317. ]: ], 2013.</ref> Such politically active Salafists are often described by followers of Madkhalism as part of an international conspiracy against "true Salafism."<ref>Meijer, "Politicizing," pg. 388.</ref>
The Commendations of Scholars for him

In this era the scholars praised As-Shaykh Rabee, and testified for him truthfully and honestly. They spoke about his virtues, knowledge and his firmness on the Sunnah and the methodology of the salaf. From these noble scholars are:
The polemics of the Madkhalists are markedly different from other Salafist groups as well. A noted feature of Madkhalism during Muslim dogmatic exchanges is attacking the opponent instead of discourse regarding the actual topic of discussion.<ref name=rich41/> The person of the movement's leader, Rabee al-Madkhali, also carries a heavy focus uncharacteristic of rival movements such as Qutbism. Madkhalists have been described as obsessed with defense of the movement's leader, often dramatising or exaggerating praise given by Salafist scholars and attempting to stifle or intimidate Salafists with opposing views to those of Madkhali and Madkhalists.<ref>Meijer, "Politicizing," pg. 381.</ref>
His Eminence Al-Imam , al-Alaamah, As-Shaykh Abdul-Aziz bin Baz هللا همحر who said about Shaykh Rabee

‘As-Shaykh Rabee is from the best of the people of the Sunnah and Jama‘ah. It is well known that he is from the people of the Sunnah. His books and essays are well known’2
==Citations==
A l-Imam, Al-Alaamah, Al-Faqeeh Muhammad bin Salih Al-Uthaymeen هللا همحر who said about the Shaykh:
{{Reflist}}
‘ As for As-Shaykh Rabee, then I do not know anything but good about him, the man is a person of the Sunnah and a person of Hadīth’3

Al-Alaamah, Al- Muhaddith As-Shaykh Muqbil bin Haadee Al-Wadi’ee هللا همحر. He همحر ;said about Shaykh Rabee هللا
{{Islamism}}
‘Our brother As-Shaykh Rabee –May Allah preserve him- is from those with the most insight about the deviant parties and their obscurities. Whoever Rabee bin Haadee says is a hizbi (deviant partisan); it will soon become clear to you that he is in fact a hizbi. You will remember this! Initially an individual will conceal (what he is really like), not wanting to be exposed. But as he gains some clout, strength and has followers he becomes unconcerned about what people have to say or think about him, so he makes what he is really like apparent. So therefore, I advise you to read his (As-Shaykh Rabee’s) books and benefit from them’


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Revision as of 20:48, 11 March 2013

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Madkhalism is a strain of Islamist thought within the larger Salafist movement based on the writings of Rabee Al-Madkhali. Though originating in Saudi Arabia, the movement lost its support base in the country and has mostly been relegated to the Muslim community in Europe. Political scientist Omar Ashour has described the movement as resembling a cult.

History

Madkhali, for which the movement takes its name, was a member of the Saudi Arabian Muslim Brotherhood for most of his life, breaking off in the late 1980s. The movement has, in essence, been a reaction against the Brotherhood as well as the rival Qutbi movement. At the Madkhalist movement's inception in the early 1990s, the governments of Saudi Arabia and Egypt promoted the group as a counterbalance to more extreme elements of the wider Islamist movement. During this time, a number of radical Jihadists converted to Madkhalism, especially in the Salafist stronghold of Buraidah.

After high-ranking member of Saudi Arabia's religious establishment denounced the movement in general, and Saudi Grand Mufti and Permanent Committee head Abdul-Azeez ibn Abdullaah Aal ash-Shaikh criticism of Madkhali specifically, the movement lost its support base within the wider Arab world. Despite losing its audience in its country of origin, the movement had branched outward by the early 2010s, with Madkhalists gaining followers in western Kazakhstan, where the Government of Kazakhstan views them and other Islamists with suspicion. Regardless of these gains, Western analysts have still described the movement as now being relegated to a primarily European phenomenon.

Tenets

Madkhalism is often compared to Wahhabism, sharing a number of tenents with the wider movement. Media analysts have warned against generalizing such Islamists movements despite their differences, however. Unlike other Islamist groups which often oppose dictatorial government in the Middle East, the Madkhalist movement is openly supportive of such regimes. Though often lumped together with all other Salafists and Islamists, the Madkhalists have been noted for their opposition to and mutual rivalry with Salafist jihadism. The Madkhalist movement has been described as politically quietist, eschewing the organized political efforts of the mainstream of Salafism and even going as far as to declare those who participate in modern political system to be apostates. Such politically active Salafists are often described by followers of Madkhalism as part of an international conspiracy against "true Salafism."

The polemics of the Madkhalists are markedly different from other Salafist groups as well. A noted feature of Madkhalism during Muslim dogmatic exchanges is attacking the opponent instead of discourse regarding the actual topic of discussion. The person of the movement's leader, Rabee al-Madkhali, also carries a heavy focus uncharacteristic of rival movements such as Qutbism. Madkhalists have been described as obsessed with defense of the movement's leader, often dramatising or exaggerating praise given by Salafist scholars and attempting to stifle or intimidate Salafists with opposing views to those of Madkhali and Madkhalists.

Citations

  1. Royal Aal al-Bayt Institute for Islamic Thought, Sheikh Rabi’ Ibn Haadi ‘Umayr Al Madkhali. The Muslim 500: The World's Most Influential Muslims
  2. ^ ICG Middle East Report N°31. Saudi Arabia Backgrounder: Who Are the Islamists? Amman/Riyadh/Brussels: International Crisis Group, 21 September 2004.
  3. Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 49. New York: Columbia University Press, 2009.
  4. ^ Roel Meijer, "Politicizing al-jarh wa-l-ta'dil: Rabi b. Hadi al-Madkhali and the transnational battle for religious authority." Taken from The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald Motzki, eds. Nicolet Boekhoff-van der Voort, Kees Versteegh and Joas Wagemakers, pg. 382. Leiden: Brill Publishers, 2011.
  5. ^ Omar Ashour, Libyan Islamists Unpacked: Rise, Transformation and Future. Brookings Doha Center, 2012.
  6. Thomas M. Pick, Anne Speckhard and Beatrice Jacuch, Home-Grown Terrorism, pg. 86. Amsterdam: IOS Press, 2009.
  7. Hossam Tammam and Patrick Haenni, Islam in the insurrection? Al-Ahram Weekly, 3 - 9 March 2011, Issue No. 1037.
  8. Professor Girma Yohannes Iyassu Menelik, The Emergence and Impacts of Islamic Radicalists, pg. 16. Munich: GRIN Publishing GmbH, 2009.
  9. ^ Sherifa Zuhur, Saudi Arabia: Islamic Threat, Political reform, and the Global War on Terror, pg. 26. Strategic Studies Institute, March 2005.
  10. ICG Interviews, Riyadh, 2004.
  11. ^ Almaz Rysaliev, "West Kazakhstan Under Growing Islamic Influence." Institute for War and Peace Reporting. RCA Issue 653, 21 July 2011. Accessed 29 January 2013.
  12. Reporting Central Asia No. 653
  13. Samir Amghar, "Salafism and Radicalisation of Young European Muslims." Taken from European Islam: Challenges for Public Policy and Society, pg. 44. Eds. Samir Amghar, Amel Boubekeur and Michaël Emerson. Brussels: Center for European Policy Studies, 2007. ISBN 9789290797104
  14. ^ Richard Gauvain, Salafi Ritual Purity: In the Presence of God, pg. 41. New York: Routledge, 2013.
  15. The Jamestown Foundation, Salafists Challenge al-Azhar for Ideological Supremacy in Egypt. 16 September 2010, Terrorism Monitor Volume: 8 Issue: 35
  16. George Joffé, Islamist Radicalisation in Europe and the Middle East: Reassessing the Causes of Terrorism, pg. 317. London: I.B. Tauris, 2013.
  17. Meijer, "Politicizing," pg. 388.
  18. Meijer, "Politicizing," pg. 381.
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