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Masjid Ibn Taymiyyah’s Admin [Brixton]–Deceivers seeking closeness to some of the Scholars of Ahlus Sunnah, whilst defending a Murji Mubtadi!

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

The Categories of people in the fitnah of a Murji Mubtadi [Ali Al-Halabi]


 The people are divided into three categories in the fitnah of the Murji Mubtadi Ali Al-Halabi:

[a] Those who display a bigoted partisanship for him and aid him in falsehood.

[b] Those who warn against him and refute him with knowledge and proofs.

[c] Those who keep quiet about his affair and there are two types of people in this third group.  In this third group, there are those who keep quiet about the affair of Ali Al-Halabi Al-Murji Al-Mubtadi because they have not come across affairs showing them that his state of affairs has changed and that he is upon deviation.  They have neither come across his books and statements nor have they come across the refutation of the people of knowledge against him.  Therefore, they consider him to be the same as he was in the past before he announced his newly innovated principles.

On the other hand there are others in this third group who have come across Halabi’s books and statements and the refutations of the scholars against him; but they are still in a state of confusion.  They have not been granted guidance towards the precise actualisation of the truth in these issues due to its subtlety, as opposed to those who are busy with the study of the science of hadeeth and are well aware of the difference between the sound fundamental principles of Ahlus Sunnah and the principles of ahlul bidah.  This is because Halabi utilises beautified speech to confound truth with falsehood. H transmits statements from the people of knowledge upon other than their intended meanings and in affairs they do not hold differences of opinion.  So he employs deliberate carelessness with the statements of the scholars when quoting them in some places/affairs, even though he was one who refuted the people of innovation such as the Takfeeris and Qutbis. [Note: Brixton also refutes Takferis and Qutbis, but they are staunch defenders of Al-Halabi]

This action of Halabi portrays him as one who wages war against haddaadiyyah, ghuluww etc; but this was not except for his extremism in Tamyee (i.e. his blameworthy and extreme softening towards the people of innovation) which further led him to describing the treatise titled ‘’Risaalah Amaan’’ as the treatise upon the balanced path.  However, this book advocates closeness between the sects (i.e. co-operation between the deviant, astray and destructive sects), so what can be above this excess in falsehood and Tamyee?!

So this party (within the third group) think that the affair of Halabi is a differing that has occurred between the Mashaayikh of Ahlus Sunnah and that it is neither befitting to get involved nor speak against anyone among them.   We remind these people that refraining from entering into fitna is something employed when truth is hidden and affairs are obscure, and when one is unable to grasp the true reality of the affairs.  However, when truth is manifested and the state of affairs is clarified it now becomes impermissible for a person to refrain; rather he is required to aid the truth and its people; and he is required to reject falsehood and the mistakes of its people.

Al-Allaamah Muhammad Bin Haadee Al-Madkhali (may Allaah preserve him and prolong his life upon goodness) was asked about the affair of refraining from fitna when it occurs and the ruling of the Islamic legislation in that regard; so the Shaikh (may Allaah preserve him and prolong his life upon goodness) stated that refraining from entering into a fitna is with regards to a fitna in which truth is not distinguished from falsehood—the fitan that is bewildering about which the Prophet (sallal-laahu-alayhi-wasallam) has clarified and in which a mujtahid is not left with any room to perform Ijtihaad.  So in such a case a person sticks to the Jamaa-ah (i.e. the main body of Muslims upon the correct methodology) and their Imaam (i.e. the Muslim Ruler).  And if there is neither the Jamaa-ah (i.e. a group of Muslims upon the correct methodology) nor an Imaam (i.e. a Muslim Ruler), the Prophet (sallal-laahu-alayhi-wasallam) commanded a person to abandon all the groups and sects.   But all praise be to Allaah the Jamaa-ah is present, the Imaam is present and the scholars are present and widespread among us.

As for refraining from clarifying the affairs to the people, then this is not what is intended by the hadeeth of the Prophet—refrainment is only employed when none listens to you; rather everyone seeks to aid his own opinions and is amazed with themselves, and there is no one to guide the people to the truth.  As for the affair of clarifying the truth to the people this is something sought after, but this clarification is of two types:

  1. Specific Clarification: This is what is carried out by a student of knowledge when there is a need in doing so in accordance with his ability, knowledge and awareness.
  2. Universal Clarification Given To Everyone: This is given to the general public in affairs of universal public safety and well-being which may result in trials.  This clarification is to be given by a person whose speech carries an impact and what he says will draw the attention of the people, and will carry an effect and benefit by the permission of Allaah.

And this does not mean that we have now become scholars when we do this; No! No! No! Rather we clarify what we know in accordance with our ability and when it becomes obligatory to do so.

Therefore with this clarification of Shaikh Muhammad Bin Haadee (may Allaah preserve him and prolong his life upon goodness) we come to realise the mistake of those who think that the differing between the group of scholars [i.e. Shaikh Ahmad An-Najmi, Shaikh Ubaid Al-Jaabiriy, Shaikh Zaid Al-Madkhali and others] and the maintainers of Markaz Albaanee [in Jordan (i.e. Halabi, Mash-hoor Hasan and others)] is a differing between the people of knowledge, or that it is a differing similar to that which took place between the scholars of the earlier generations, or that it is a differing between contemporaries.  This view is erroneous.

And among the strange affairs of those confused ones is that they think that this differing is similar to the differing that took place between Ali and Mu-aawiyyah (radiyallaahu-anhumaa).  So they see themselves as being in a situation similar to that of Sa’d Bin Abee Waqqaas and the other Sahaabah (radiyallaahu-anhum) during the fitna between Ali and Mu-aawiyah (radiyallaahu-anhumaa).  Indeed, this stance of theirs is a mistake because there were unclear affairs in that fitna, and it was not a fitnah that occurred due to ignorance in the religion; rather it was a dispute that was specific to them and has nothing to do with our affairs.  This is why we have been commanded to refrain from speaking about it, because there is no benefit for us in speaking about it; rather it may cause the hearts to harbour rancour towards those pure souls (i.e. the Sahaabah).  And even though Ali (radiyallaahu-anahu) was closer to the truth than Mu-aawiyyah (radiyallaahu-anhu), however the fighting that took place between them was incorrect and this is the view of Ahlus Sunnah Wal-Jamaa-ah.

As for the contemporary differing, they are issues specifically related to us in the fundamental affairs of our Religion and not the issues of the worldly life.  Likewise, the differing between us is a differing between those traversing the straight path and aiding the sound fundamental principles of Ahlus Sunnah in opposition to those upon desires, and those in opposition to the truth and aiding ahlul bidah.  Also the truth has already been manifested, so it is not befitting to keep quiet or refrain from taking a stance.

Therefore, we should not have a bigoted partisanship towards personalities, rather we should be amongst those who exalt the truth even if that goes against someone we love and hold in high esteem; because if we merely look at the status of personalities and their efforts in knowledge, we will not be able to distinguish between truth and falsehood.  It is incumbent upon a Salafi to exalt the truth, clarify it and aid its people. He has to reject falsehood, warn against it and forsake its people.  A salafi should not remain like one who sways here and there and not knowing which group is upon guidance.  Allaah (The Most High) said:

مُذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا

“(They are) swaying between this and that, belonging neither to these nor to those, and he whom Allah sends astray, you will not find for him a way (to the truth).’’ [Soorah An-Nisaa: Ayah: 143]

Rather it is obligatory upon a Salafi to be upon clear-sightedness in his religious affairs and to be alert during times in which falsehood is made to appear as truth.  He should have one face and one tongue in all his gatherings.  He should aid the truth and reject falsehood, and he does not fear the blame of the blamers.  He should be careful of becoming one who wishes to mix truth with falsehood, guidance and misguidance and light and darkness.  A man came to Imaam al-Awzaa-ee (rahimahullaah) and said: “A man says: “I sit with Ahlus Sunnah and I sit with ahlul bidah’’; so Imaam Awzaa-ee (rahimahullaah) said: “This man wishes to equate truth with falsehood.’’  Imaam ibn Battah (rahimahullaah) commented on this statement saying: ‘’Indeed, Al-Awzaa-ee spoke the truth; this man neither knows the difference between truth and falsehood nor between Eemaan and Kufr etc.’’

And if it is the case that these type of people were numerous during the time Imaam Ibn Battah (rahimahullaah), then what about this era.  We ask Allaah to aid us with the truth and keep us away from falsehood.  We ask Him to protect us from the hypocrisy of the hypocrites and from being unstable in our religion.  We seek His protection from being amongst those who are confused or those who have two faces or two tongues. [The End: Paraphrased and Abridged: Source: Al-Baraaheen Al-Ateedah Fee Kashfi Ahwaal Wa-Taseelaat Ali Al-Halabi Al-Jadeedah: page 54-65]

Therefore, one cannot be oblivious of the fact that Brixton’s Admin seeks to confound haqq with baatil. They refute khawaarij but are allied to to Murji Mubtadi.  They seek closeness to some of the scholars of Ahlus Sunnah but are allied to a Murji Mubtadi.  They abscribe to salafiyyah but ally themselves with a person who reviles the scholars of Ahlus Sunnah. Al-Halabi al-Murji Al-Mubtadi said to Shaikh Khaalid Abdur-Rahmaan (may Allaah preserve him): ”O Abu Muhammad! The Mashaayikh in Najd or in the land of the two holy mosques—some of the Mashaayikh only speak against us out of envy; and from the most severe of them (i.e. in speech against us out of envy) is Fawzaan.” [see link:]

To be continued…In-Shaa-Allaah

Ali Halabi ….See links

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The Quran and Sunnah Upon The Understanding of The Salaf

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