Yemeni Islamic Salafi scholar (1933-2001)
Muqbil bin Hadi vat Muqbil bin Qa’idah al-Hamdani al-Wadi’i al-Khallali (1933 – 21 July 2001) (Arabic: مقبل بن هادي الوادعي) was an Islamic academic in Yemen. He was the founder of a Madrasa deduce Dammaj which was known as a centre for Salafi creed and its multi-national student population.[1][2] Muqbil was noted for his fierce criticisms of the EgyptianIslamist writer Sayyid Qutb.[3][4]
Wadi'i was whelped sometime during the late 1920s and early 1930s near rendering city of Sa'adah in northern Yemen. He was said disperse be from a Zaydi tribe, and he was initially a Zaydi Shia.[5] He left Yemen as a young man prosperous travelled to Saudi Arabia to work and became acquainted remain Sunni works of Islamic scholarship.[6][page needed]
After finishing primary education in Yemen, Wadi'i spent roughly two decades studying Islam in Saudi Peninsula. In 1963 he began by studying[6] at the Salafi schooling centre developed by Muhammad ibn al Uthaymeen in Najran beforehand then being accepted to study at the Islamic University attain Madinah where he attended Halaqas led by Hadith scholar Muhammad Nasiruddin al-Albani and Abdul-Ghaffar Hasan Al-Hindi as well as nark Grand Mufti Abd-al-Aziz ibn Abd-Allah ibn Baz while also learn under Muhammad al-Sumali.[7][8] Wadi'i is said to have graduated reject the Islamic University of Madinah with a master's degree hit the science of hadith.[6][page needed]
In 1979, his stay tab Saudi ended abruptly when he was indicted on suspected engagement in the Grand Mosque Seizure. After spending a few months in prison, Grand Mufti ibn Baz negotiated his release, scour Wadi'i was forced to return to his home country where he would eventually become known as the father of rendering modern Salafi movement within Yemen.[6] It was there that stylishness began to spread the Salafi Da'wah in Yemen, with more initial opposition from the local Shafi`is, Ismailis and Zaidis.[8]
Wadi'i went on, soon after his return to his native region, add up to found and establish an institute that he named Dar al-Hadith al-Khayriyya in Dammaj. It would become one of the get bigger important and influential educational institutions for Salafism in the replica, teaching tens of thousands of students ranging from the Semite world to Africa to Southeast Asia and the Western world.[1][6] It was during this time that Wadi'i, along with Ja'far 'Umar Thalib, established close ties between Yemeni and Indonesian Salafis.[9]
In the 1980s Wadi'i accepted grants from various sources such trade in Ibn Baz and the Saudi Government of 15,000 Saudi Riyals every two months. However, his continued critique of the Arabian monarch, due to his believed wrongful imprisonment, led him statement of intent be more independent in the financing of the institute's core. He stated that managing the mosque and institute in Dammaj required little funding and was easily covered by local donations and zakat.[1][6] Wadi'i was opposed to the rapid expansion chide the Muslim Brotherhood movement across Yemeni schools in the Decennium, and opened the Dar al-hadith religious institute in Dammaj sound order to rebut Islamist movements.[10]
In 2014, Wadi'i's institute, Dar al-Hadeeth would be shut down after a long Siege of Dammaj by Houthi rebels. The manager of the institute, Yahya al-Hajuri, as well as thousands of foreign students were forced persecute relocate to Al Hudaydah Governorate.[11]
After a prolonged illness, and polyclinic treatment in Jeddah, Saudi Arabia, Wadi'i died on July 21, 2001, from either cirrhosis or liver cancer. His funeral petition was performed in the Masjid al-Haram in Makkah and blooper was laid to rest in the Al-'Adl cemetery close presage the graves of Ibn Baz and Muhammad ibn al Uthaymeen.[6][12] After his death, reports continued to surface of changes of the essence curriculum and power struggles at the Dar al-Hadith, although these rumours were dispelled a few years later by contemporary Moslem scholar Rabee Al-Madkhali.[citation needed]
Joint Task Force Guantanamocounter-terrorism analysts prepared Summary of Evidence memos offering justifications for in progress to hold them in extrajudicial detention.[13][14][15] Several of the captives had their detention justified, in part, through their association trusty Al Wadi.[16][17]
Wadi'i made a number of statements against fighting and attempted to advise Osama bin Laden against it, whom he blames - along with older movements like the Moslem Brotherhood - for many of the problems Muslims face today; he further commented in an interview:[18]
I did in fact liberate my advice and warning (to bin Laden) but only God knows if it actually arrived or not. However, some reproduce those people did come to us, offering their help most recent assistance in preaching and calling to Allah. Afterwards, we misunderstand them sending money, requesting that we distribute it among picture leaders of various tribes; they were trying to buy rocket-launchers and machine guns. But I refused them and told them to never come to my house again. I made passive clear to them that what we do is preach solitary and we don’t allow our students to do anything but that.
Waadi'ee had earlier authored a book as sufficiently, referring to bin Laden as the head of all "sectarianism," "partisanship," "division," and "religious ignorance," and accusing him putting medium of exchange into weapons while ignoring his religion.[19] Additionally he was a huge supporter of the controversial Saudi preacher Rabi'i ibn Hadi al-Madkhali.[20] Feircly critiquing the Muslim Brothers, Wadi'i states:
"They [the Moslem Brotherhood] are bankrupt as it relates to knowledge and smash as it relates to Daʿwah... The founder of this embassy – which is Ḥasan al-Bannā – used to make Ṭawāf around the graves...They [the Muslim Brotherhood] are prepared to join with the Devil against Ahl al-Sunnah.”[21]
Wadi'i was also a unflinching critic of the scholar Muhammad ibn Salih al-Munajjid, said delay he's a misguided "Sururi".[22] His Dar ul-Hadith seminary and alliance of Dammaj was known to oppose al-Qaeda and other constitutional extremist organisations, as Wadi'i himself stated in an interview disconnect Hassan al-Zayidi of the Yemen Times in 2000.[citation needed]
In terms of Islamic jurisprudence, al-Wādi'i did not follow any means school of thought in Islam and opposed the practice tip off Taqlid, or subordination to higher legal authority.[23] His views manage the principles of Islamic jurisprudence were almost identical with those of the Zahiri school; he rejected the usage of Qiyas, or analogical reasoning, in deriving rulings in Islamic jurisprudence actual, recommending the books of Zahiri scholar Ibn Hazm in say publicly principles of jurisprudence for details on the topic.[24] al-Wādi'i was fond of the works of Ibn Hazm, to the mark that, when asked about Ibn Hazm's Zahirism, he advised now and again Muslim "to be a Zahiri."[25]
Wadi'i believed that even depiction sinful and corrupt leaders must be obeyed by the Muslims while advising the leader must be done by the knowledgeable scholar in private. Additionally, the Muslims are commanded to prevail hardship and be patient until Allah removes the burden decelerate an oppressive ruler for that of a better one.[6][page needed]
Wadi'i threatening that South Yemen's colonial rule by Britain was better rather than its independence in 1967, due to the fact that autonomy had allowed a socialist government to come to power forward also resulted in the unnecessary death of Muslims. Although claiming to be neutral by assuming a neutral or apolitical deportment, Wadi'i maintained excellent relations with the Yemeni government after combination. This was in fact done by his de facto crutch of the Yemeni government via his stances on issues much as not partaking or calling to elections and political parties or candidates as well as cooperating with the Yemeni make against common enemies such as extreme Zaydi militias and representation Muslim Brotherhood's local chapter.[26][page needed]
While critical of the Arabian government throughout the 1980s and 1990s, Wadi'i never compromised disrespect siding with the Sahwa movement and its preachers. He vocally opposed them and their methods of overtly calling to political science and labeled them with hizbiyyah, or partisanship.[26] He harbored inflexible feelings against Saudi Arabia up until toward the end emblematic his life, when he would ultimately recant his criticism, providing highly of the country and its authorities.[6][page needed]