Part 2: Abridged: Ali Halabi’s Long Journey

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In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ali Halabi Before and After the Death of Imaam Al-Albaanee (rahimahullaah)

In this section we will quote directly from the author and in other places where the discussion is lengthy, we will paraphrase.

The author said:

‘’During the lifetime of the Mujad-did of the era Imaam Al-lbaanee (rahimahullaah), Ali Halabi was a caller to the Sunnah alongside his brothers from Ahlus Sunnah and an opponent of innovation and its people. He used to wage war against hizbiyyah, warned against its paths and consequences. He used to wage war against Takfeer and the Manhaj of the Qutubiyyoon. He used to wage war against those who spoke ill of the scholars and the Salafi Mashaa-yikh. He used to wage war against the activists and people of politics. [political activists:]

He used to wage war against the innovated views and calls, and he was manifest in warning against the Mukhaalifoon (those who hold affairs that are in opposition to the book, the Sunnah, the ijmaa and correct positions), the groups and individuals; and he particularized them when making a mention of them. He aided the (sound) fundamental principles of Ahlus Sunnah and nullified the (corrupt) principles of the various innovators. There is no doubt that this is from that which Halabi benefitted in his sittings with Shaikh Al-Albaanee (rahimahullaah), as it is not hidden from anyone regarding Shaikh Al-Albaanee’s state of affairs with the Mukhaalifeen.’’[end of quote]

Lengthy Discussion [paraphrased and abridged]

Before the death of Shaikh Al-Albaanee (rahimahullaah), a guy by the name of Muhammad Abu Raheem kindled a Fitnah with regards to the issue of Imaan and disbelief amongst the salafis. He relied upon the well- known Qutubi Safar Al-Hawaalee and his book Dhaahiratul Irjaa Fee Fikr Al-Islaamiy. This Muhammad Abu Raheem began directing his attacks at Ali Halabi and there came about refutations from both parties against one another. When the affair reached Shaikh Al-Albaanee, he declared Muhammad Abu Raheem wrong and Ali Halabi correct. So Muhammad Abu Raaheem turned on Shaikh Al-Albaanee and accused him of Irjaa using the Qutbi Safar Al-Hawaalee as proof. However, Muhammad Abu Raheem was brought down on his feet and was lowered in the eyes of the salafi.  [See the following links for the verdicts of the scholars against Salmaan and Safar: [][]

At first Ali Halabi did not speak in detail in the subject matter of Eemaan, because whenever false accusations reached Shaikh Al-Albaanee that he (i.e. Al-Albaanee) has fallen to irjaa, he would explain and detail the affair.  [See following links: The scholars free Al-Albaanee from Irjaa]]

Ali Halabi Enters into the Discussion of the Subject Matter of Eemaan

Ali Halabi agreed with the book of Muraad Shukri which was against Takfeer, but also contained mistakes in the subject matter of Eemaan and kufr [see page: 12 on this PDF]. So when Mourad Shukri’s book reached the Committee of Major Scholars in the leadership of the Mufti of the Era Shaikh Abdul Azeez Bin Baaz (rahimahullaah), the Committee passed a verdict against the book that it aided the school of thought of Irjaa and warned against the book and its author. This left Halabi in a state of great bewilderment due to his agreement with the author, and actually on the cover of the book, it was written:[Read, revised and approved for printing by Shaikh Ali Al-Halabi], but on the other hand he had to acknowledge the truth of that which the Committee of Major scholars pronounced. And at the time, Halabi stated in [Majallah Al-Furqaan Number 101]: ‘’The book (i.e. Mourad Shukri’s Book) was expressed in the author’s views, based on what he carried out of research and what was evident to him.’’ Halabi made these remarks despite the fact that he did revise and approve its printing without clarifying any errors in it.  However, Halabi’s final statement on the affair was that of recantation; he said: ‘’And Indeed I praise Allaah and for His bestowal Tawfeeq, that I free myself from the least and all of that, in agreement with the scholars of Islaam and the distinguished Imaams. And with regards to that which I erred or (that which) was not clear to me in something of its affair, in this subject matter and other than it, then indeed I recant from it (i.e. from such errors), returning to what is correct (whilst) neither (harbouring) pride nor doubt.’’ [See page: 13 in the PDF]


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