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

Ali Halabi Utilised the Fitnah of Faaleh Al-Harbi to announce his false principles

[A reminder to the Masjid Committee of Masjid As-Sunnah: It was Shaikh Rabee, his brothers amongst the scholars and their students who fought against the extremism of Faaleh al Harbi, whereas Ali Halabi utilised the Fitnah of Faaleh to innovate another path in order to shelter and defend some of the people of Bidah and misguidance]

In this section, Ustaadh Abu Muadh Raa-id Aala Taahir (may Allaah preserve him) briefly discussed the fitnah, extremism and one of the main innovated and false principles of Faaleh al-Harbi. He also pointed out how Ali Halabi joined this war against Faaleh al-Harbi, but in reality he utilised that opportunity to announce his new methodology and innovations.

There re-occurred the discussion about the manner in which those in opposition to the salafi methodology are to be dealt with; so Ali Halabi used to criticise the methodology of the scholars of Salafiyyah and he mainly directed his criticisms at Shaikh Rabee, Shaikh Zaid, and Shaikh Ubaid etc. However, he increased in his criticisms after Faaleh Al-Harbi, Fawzi Al-Bahrayni, Faarooq Al-Ghaythee and others changed and followed the path of the extremist Haddaadiyyah, and until they became the leaders of a group of the youth.

So, when Shaikh Rabee, his brothers amongst the scholars and their students embarked upon confronting the extremist Haddaadiyyah, Ali Halabi breathed a sigh of relief and announced his new methodology and his so called war against extremism, disparagement and Tabdee. He made it seem that this war of his was directed at Faaleh al Harbi and that he was in agreement with Shaikh Rabee, the scholars and their students in their efforts against the extremism of Faaleh al-Harbi and his unjustified statements in declaring others innovators; but in reality he was about to embark upon the false principles he is upon today. [see link: http://salafitalk.net/st/viewtopics.cfm?Forum=33] [ http://salafitalk.net/st/viewtopics.cfm?Forum=23]

Important Point

It is very important to bear in mind that the affair of Ali Halabi and his companions were amongst the first reasons leading to the confrontation between Shaikh Rabee and Faaleh al-harbi; and Shaikh Rabee’s advice to Faaleh was that Faaleh cannot just expel people from Salafiyyah by way of an unexplained and undetailed criticism. And one of the main problems with Faaleh was that he innovated a principle, saying that the criticisms directed at the narrators of hadeeth were to be explained and detailed, but it was not necessary to explain and detail the criticisms against those he declared to be innovators, even if they were from the best of the Salafis. So Shaikh Rabee challenged and asked him whether any of the scholars of Ahlus Sunnah will agree with this view of his—[i.e. that it is a false principle to clarify and explain the reasons for the criticisms against an individual when such criticisms are opposed by commendations given to that person].  Shaikh Rabee also asked him whether any scholar will agree with his view that the one who makes such a demand is from the most misguided of people.

So even though Ali Halabi and his companions were part of the first reasons for the disagreements between Shaikh Rabee and Faaleh, however Shaikh Rabee distanced himself from declaring Halabi an innovator. Likewise, he advised the salafis not to be engaged in speaking against Halabi and his companions, but rather they were to be advised. This angered and infuriated Faaleh, so he declared a war against Shaikh Rabee, and described the salafis with the ugliest of descriptions. Thereafter he (Faaleh) went on to innovate other principles in opposition to the methodology of the pious predecessors. Indeed, the Fitnah of Faaleh was amongst the greatest of Fitan in this era. [See following link: http://salafitalk.net/st/viewtopics.cfm?Forum=25]

Conclusion

Dear reader, it was Shaikh Rabee, his brothers amongst the scholars and their students who began the war against the extremist haddaadiyyah and not Ali Halabi and his companions. And despite all the clear mistakes of Ali Halabi at the time, Shaikh Rabee advised the Salafis to exercise patience and not busy themselves with warning against him. Faaleh was not happy with this stance of Shaikh Rabee towards Ali Halabi and his companions, because he (Faaleh) was about to embark upon his innovations and extreme stances. On the other hand, Ali Halabi pretended as if he was on the side of the scholars in their war against the extremist haddaadiyyah, but in reality he was about to innovate principles to embark upon defending innovators.

So we ask the Masjid As-Sunnah Masjid Committee [Cheethamhill-Manchester]:

”Why do you make it look as if you are waging war against extremism when it is the case that you defend Ali Halabi, Muhammad Al-Maghraawi and Abul Hasan Al-Maribi; why do you claim that you are being slandered when you continue to disparage yourselves with your own actions?! why do you hide behind that Masjid Committee and send out an army to post doubts in the internet under hidden names and identities; why did you recently entice a guest speaker of yours to rant for twenty minutes in your defence without any proof; however the reality of your state of affairs remains the same, because you are still with the innovators (Ali Halabi, Muhammad Al-Maghraawi and Abul Hasan al-Maribi).

Indeed, Shaikh Rabee, his brothers amongst the scholars and their students were the ones who fought against the extremism of Faaleh al harbi, and they were the ones who fought against the false principles of Ali Halabi. They were the ones who clarified the two extreme positions of Faaleh and Ali Halabi, so that the salafis can be upon clear-sightedness in the affairs of their religion.

This is the stance of Markazus salafi; we are neither upon the false principles of those extremists who expel people from salafiyyah based on false and innovated principles similar to that of Faaleh Al-Harbi nor are we upon the false principles of those who accommodate innovators such as the likes of Ali Halabi, Abul Hasan al-Maribi and others.

Therefore, the affair of the two camps is manifest, and to this day you have not ceased in your defence and support for the innovators of the second camp -Ali Halabi, Abul Hasan al-Maribi and Muhammad Al-Maghraawi.

We ask Allaah for Ikhlaas, truthfulness and steadfastness

Markazus Salafi

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

To proceed:

Here we will paraphrase what is stated in his [PDF document (page: 36) which was read and revised by Al-Allaamah Rabee Bin Haadee Al-Madkhalee (may Allaah protect him)] [see PDF on: this Link: http://www.sahab.net/forums/index.php?showtopic=122127]

                                  After the invasion of Iraaq, Al-Allaamah Rabee Bin Haadee Al-Madkhalee (may Allaah preserve him) spoke concerning the state of affairs of the people of Iraaq; the Shaikh (may Allaah protect him) gave a verdict saying that the Muslims of Iraaq should abandon fighting the invaders because of the absence of the ability to do so, and also due to the absence of firmness in Imaan of the people and the absence of a military, and also because of the fact that the military leadership of Iraaq used to be under the authority of the ba’thee (i.e. the socialists). This was the clear verdict of Shaikh Rabee (may Allaah protect him).

On the other hand, it reached the people of Iraaq via reliable brothers that Ali Halabi allowed fighting against the occupation forces in the remote areas that were far away from the settlements. This fatwah of Ali Halabi led to divisions between the salafi youth, and its corruption and end results became manifest to the people.

Then the fatwah of the Major Scholars was issued in warning against Jihaad in Iraaq and that it will lead to destruction; so Ali Halabi changed his stance. He changed his stance saying that the state of affairs in Iraaq was under the jurisdiction of three groups of people and they are: (a) A scholar with an understanding of the Islamic legislation; (b) The one who has knowledge of the affairs of politics and organization of the affairs; and (c) The one who has knowledge of military affairs etc.  He said that if these three categories of people hold a view regarding the state of affairs of Iraaq, then their view is enforceable on condition that all three groups are in agreement and not at difference. And even if two of the groups agree and the third disagrees, then the agreement of the two groups is not imperative; rather the three groups must all be in agreement.  Ali Halabi then said: whoever understood other than this or transmitted other than this from him, then he (i.e. Ali Halabi) is either mistaken or such a person was mistaken.  This last Fatwah of Ali Halabi was better than his first one, but the agreement he stated was something inconceivable at the time.

After fall of Baghdad, various organizations entered into Iraaq in the name of Dawah, and there arose speech about co-operation between such organizations. So Al-Allaamah Rabee Bin Haadee Al-Madkhalee (may Allaah preserve him) gave clear warnings and cautioned the people regarding those organizations. However, those at Markaz Imaam Albaanee (i.e. Ali Halabi and others) made statements that carried generalities and not specifics.

Conclusion

Inshaa-Allaah, this short discussion will demonstrate to the reader that Ali Halabi (the innovator) entered into affairs he is not qualified to enter. The issuing of verdicts in the affairs of universal public safety and security is the domain of those scholars who are firmly grounded in knowledge and not the domain of Ali Halabi and his likes. However, he spoke and brought about calamities, just as he entered into the difficult affairs related to the subject matter of Eemaan and found himself promoting the Madhab of the Murji’a. [For further details, see: http://salaficentre.com/2012/04/part-2-abridged-ali-halabis-long-journey/]

So, with regards to the affair of Iraaq, it is/was an affair of universal public safety and security, and only those scholars firmly grounded in knowledge are/were allowed to speak concerning its affair.  Allaah (The Most High) said:  ”When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaitaan (Satan), save a few of you.”[4:83]

Therefore, (important news touching public safety and fear) is to be relayed to those in authority from amongst the Scholars and the Rulers and not to the common people, because there is no benefit in transmitting it to them.  Rather, what is of benefit is that it is transmitted to the people in authority, because they are those with a sound understanding of the affairs and the benefits that are extracted from that, and they are the ones with the ability to avert the harmful affairs.  Allaah commanded His slaves not to do this, (i.e. not to fail in referring the affairs of universal public safety and security to those in authority), because it something unbefitting.

When an affair of universal public fear and safety occurs, the Muslims should verify the (news of that affair) and not to be hasty in spreading it; rather they should refer it back to the Messenger (sallal-laahu-alayhi-wasallam) and to those in authority; [i.e. the people of sound opinions, the people of knowledge, those who can give sound advice, the people of intelligence and those who approach affairs with calmness, and they are those who know what is of overriding benefit and its opposites].

So if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthening them and bringing about happiness and making them vigilant with regards to the affair of their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news. That is why Allaah stated: ”if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).’ That is: they would have derived from it (the proper cause of action) through contemplation and through their correct opinions and rightly guided sciences.    Therefore, when affairs of universal public safety and security occurs, it is obligatory to refer them to those who are competent in that field, and one should not put himself forward before them; for that is closer to correctness and (safer) in preventing mistakes. [For details on the statements of the scholars in this subject matter, see Tafseer Ibn katheer, Tafseer of Imaam As-Sadi and others]

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Next Topic:

Part 6: How Ali Halabi Utilized the Fitnah of Faaleh Al-Harbi to start a so-called deceitful campaign against ghuluww