Out of ignorance, he says that “Ta-Ha” and “Ya-Sin” are names of the Prophet (peace be upon him). Shaykh Al-Fawzan corrected this and said that such claims are

He also permits music and defends it, even though the Prophet (peace be upon him) said that near the end of time there will be people who declare lawful adultery, silk (for men), and musical instruments. When asked for his evidence that music is lawful, he said: “If music were forbidden, Allah would have said in the Qur’an: ‘Avoid music.’” This is not a sound argument. Many rulings are established in the Sunnah even if not mentioned explicitly in the Qur’an. His statement reflects the approach of those who reject the authority of the Sunnah and rely only on the Qur’an. Ahlus-Sunnah agree that the authentic Sunnah is binding just like the Qur’an, as long as it is proven to the Prophet and not abrogated. When asked about revolutions, such as the Arab Spring, he said they might bring good. Scholars, however, have generally stated that revolutions lead to greater corruption and instability, which has been clearly seen. His comments suggest sympathy toward political activism, protests, and opposition movements. He also praises Nizar Qabbani, a poet known for romantic and controversial poetry, including verses that were criticised for irreverence. Scholars in his time warned about him. Yet he says Qabbani carried the concerns of the Ummah. He even prays for mercy upon Al-Busiri, the Sufi poet who wrote Al-Burdah, which contains extreme praise of the Prophet (peace be upon him), such as saying: ““Truly, through your generosity the world and its blessings exist, and through your knowledge comes knowledge of the Tablet and the Pen. If you do not take my hand on the Day of Judgment, Then say, ‘O slip of the foot.’” Such verses were criticised by scholars for exaggeration. He also praises Muhammad Al-Ghazali (the rationalist), who questioned certain hadiths, and whose views were refuted by scholars like Al-Albani. He praises Ash-Sha‘rawi, who held controversial views on some theological matters. He praises Ahmad Al-Kubaisi, who was criticised by scholars such as Ibn Baz. He praises Sayyid Qutb. He praises Adnan Ibrahim again. He even speaks highly of Abdullah Al-Qaseemi, who died upon atheism and wrote critically against Islam. In contrast, he criticises scholars like Ibn Baz, Ibn ‘Uthaymin, and Al-Fawzan, claiming their rulings are too strict—though they base their rulings on the Qur’an and Sunnah. But he favours approaches influenced by rationalism, Sufism, and modern reinterpretation, while criticising scholars who adhere closely to traditional interpretations of the Qur’an and Sunnah. ----- Now we say to this insignificant man: What madh-hab are you going to bring? If you mean the madh-hab of the righteous early generations (the Salaf) and the great imams, then how can you “bring” it when it already came to us more than 1400 years ago? It has been written down, preserved, and practiced by the believers and worshippers of Allah ever since. And if you claim to bring a new madh-hab, then what were all the Muslims before you following? How did they pray, fast, perform Hajj and ‘Umrah, and worship Allah? Were they all misguided until Salih Al-Maghamisi came? Of course, it is unlikely that he means the way of the Salaf. I only mentioned that possibility to complete the argument. So he is between two options: Either he claims to bring the way of the Salaf — but that way already exists and does not need him, especially when he is not qualified to speak about it. Or he will bring something different from the way of the Salaf — and in that case, it will not be new. It will simply repeat old deviant ideas.