Wahhabis spread a very old link made and spread all over their sites against this great Sheikh and Muhaddith.
We read in Sheikh Abdullah's books not only that gambling, riba, stealing, zina and such are enourmous sins, in fact that the he said (as all scholars of Ahlus-Sunnah agree) that the one who renders such acts as halal, is not a Muslim.
See this:http://www.alsunna.org/summary.htmNote from his book the Summary:
An-Nawawiyy and other scholars among the four schools (madhhabs), classified apostasy into three categories: beliefs in the heart, actions committed by different parts of the body, and sayings with the tongue. Each category of apostasy is divided into many subdivisions.
1) Examples of the first category of apostasy, i.e., the beliefs in the heart, are:
• having the doubt in Allah, His Messenger, the Qur'an, the Day of Judgement, Paradise, Hell, Reward, Punishment, or similar matters upon which there has been scholarly consensus (ijma^1);
• believing the world is eternal by kind and elements or by kind only;
• renouncing one of the attributes of Allah, ta^ala, known by ijma^ He is attributed with--such as knowing about everything;
• ascribing to Him what is known by ijma^ does not befit Him--such as being a body;
• legitimating what is commonly known among the Muslims to be unlawful (haram)--such as adultery and fornication (zina), sodomy (liwat), killing (qatl), stealing (sariqah), and taking money of others by force (ghasb);
• deeming unlawful (haram) what is commonly known among the Muslims to be lawful (halal)--such as selling and marriage;
• renouncing the obligation of the matters commonly known among the Muslims to be obligatory--such as the five prayers or one prostration of them, Zakah, Fasting (Sawm), Pilgrimage (Hajj), and Ablution (Wudu');
• deeming obligatory the matters commonly known among the Muslims not to be obligatory;
• renouncing the legitimacy of what all Muslims know is legitimate;
• intending to blaspheme in the future;
• intending to do any of the aforementioned;
• hesitating whether or not to blaspheme--but not the mere involuntary thought of it;
• denying the companionship of our master Abu Bakr, may Allah raise his rank;
• denying the Message of he who is recognized by all Muslims as a messenger or a prophet;
• renouncing, just to be stubborn, a letter of the Qur'an which is known by all Muslims to be of it;
• adding, just to be stubborn, a letter to the Qur'an which is known by all Muslims not to be of it;
• belying a messenger or blemishing his attributes;
• making a messenger's name diminutive with the purpose of degrading him;
• believing in the possibility of the prophethood of someone after our Prophet Muhammad, sallallahu ^alayhi wa sallam.
2)The second category of apostasy, i.e., the apostasy of actions committed by different parts of the body, includes prostrating to an idol or the sun, or prostrating to any other creation with the purpose of worshipping it.
3) The third category of apostasy, i.e., the apostasy of sayings uttered with the tongue, are very numerous and uncounted. Some examples are:
• to say to a Muslim: 'O blasphemer', 'O Jew', 'O Christian', or 'O you without religion', meaning the religion of the addressed person is blasphemy, Judaism, Christianity, or not a religion--but not with the purpose of likening him to those non-Muslims in behavior;
• to mock one of the names of Allah, ta^ala, His Promise, or His Threat, by someone who is aware these have been attributed to Him, subhanahu;
• to say: 'If Allah ordered me with such a thing I would not do it'--out of belittlement or out of stubbornness which is showing that Allah does not deserve to be obeyed even though one believes He does;
• to say: 'If the Qiblah were changed to another direction I would not pray towards it'--out of belittlement or out of stubbornness which is to show that it is not an obligation to face the Qiblah in prayer although one believes it is;
• to say: 'If Allah gave me Paradise I would not enter it'--out of belittlement or out of stubbornness, i.e., refusing to glorify Paradise although one knows glorifying it is part of the Religion;
• to say: 'If Allah punished me for leaving out prayers despite my sickness He would wrong me';
• to say: 'Something happened without the will of Allah';
• to say: 'If prophets, angels, or all Muslims testified before me about something I would not accept from them';
• to say: 'I will not do that even if it is a recommended matter (sunnah)'--with the purpose of mockery;
• to say: 'If someone were a prophet I would not believe in him';
• to say: 'What is this law (Shar^)?' when a scholar gives a religious judgement--with the purpose of belittling the judgement of the Islamic law;
• to belittle the status of knowledge by saying: 'May Allah's damn be upon every religious scholar';
• to say: 'I do not acknowledge Allah, the angels, the Prophet, the Qur'an, the Islamic law (Shar^), or Islam;
• to say: 'I do not know the judgement'--with the purpose of mocking the judgement revealed by Allah;
Alsunna.org, we call to the necessity of following Jama^ah majority of the Ummah and warning from the factions, while spreading the true creed of Ahlus-Sunnah Wal-Jama^ah as per to the teachings of our great Four mujtahid Imams (Shafi^iy, Abu Hanifah, Malik & Ahmad bin Hanbal). Ibn Hajar said: "The creed of the Salaf and Khalaf is that Allah is clear from movement, change, or dwelling in a place. Absolutely nothing resembles Allah". Abu Mansur al-Baghdadiy reported the consensus Ijma^ that Allah exists without a place. Whatever you imagine in your minds, Allah is different from it.
تعليم عقيدة أهل السنّة والجماعة كما قررها الأئمة الأربعة. (عليكم بالجماعة واياكم والفرقة) ندعو بلزوم الجماعة ونبذ الفرقة، وترسيخ عقيدة أهل السنة والجماعة المجمع عليها. قال الحافظ ابن حجر في الفتح "فمعتقد سلف الأئمة وعلماء السنة من الخلف أن الله منزه عن الحركة والتحول والحلول ليس كمثله شىء" ونقل إجماع أهل السنة على تنزيه الله عن المكان والحركة والسكون الإمام المقدم أبو منصور البغدادي في الفرق بين الفرق. الله موجود بلا مكان، مهما تصورت ببالك فالله لا يشبه ذلك.