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The False principles of Abul Hassan Al Ma’rabi and Ali Hassan Al Halabi

Clearly Explained by Shaykh Khalid Abdur Rahman

Shaykh Muhammad Al Anjaree: The second question; we would like a statement concerning these two individuals Abul Hassan Al Ma’rabi and Ali Al Halabi and the extent of their harm upon the Sunnah Salafi Dawah.

Shaykh Khalid Abdur Rahman: Firstly; as it relates to these two men, the first one is Mustapha ibn Ismael, residing in Ma'rib, originally from Egypt. The second one is Ali ibn Hassan Al Halabi, Ali Hassan Abdul Hameed Al Halabi; he resides in Amman Jordan and he is originally from the land of Sham. In the beginning these two men purposely attached themselves to Ahlus Sunnah and displayed the traits of following the Sunnah and its people and attached themselves to the Salafi Minhaj; and based upon this, these two men received Tazkiyah from some of the Imaams from Ahlus Sunnah. This is because the person who displays that he is in agreement with the Sunnah and he does not bring anything which opposes it, the people have a good thought about him. And whoever displays other than that; then he is upon other than that.

Then there began to appear in the Dawah of these two men, corrupt principles. And they continued to establish some of those principles such that if you read from the works of these two men or heard them, it was though you were reading or listening to the same man.  Rather from that which is amazing, is they not only agreed in establishing these principles rather they even concurred in some of the statements they used to establish many of their corrupt principles; thus the wording of their statements even coincided. And this is known, as it is said, ‘birds of a feather flock together’.

As for some of the principles which they share in their speech, firstly and from the most conspicuous of them is their belittling the people of knowledge and attacking the scholars; especially the scholars of Jarh wa Ta’deel. For this reason you will not find anyone during our time waging war against the flag bearer of Jarh wa Ta’deel, Imaam Rabee—the one whom Imaam Al Albani said about him ‘he is the flag bearer of Jarh wa Ta’deel’ and rightfully so—thus you will not find anyone waging war against this man the likes of these two men in their crime against the Imaams of Jarh wa Ta’deel and their attacking the leadership of this man.

And From that which is amazing—and this is from the great virtue of Allah upon Ahlus-Sunnah—is that Allah caused the Tazkiyah of Imaam Rabee to be carried out upon the tongue of Imaam Al-Albani; the one whom Abul-Hasan travelled to, and he (Abul-Hasan Al-Ma'ribi) is the one who asked Al-Albani concerning Shaykh Rabee, such that Shaykh Al Albani answered on the tape recorded with Abul-Hasan; when Abul-Hasan said to him: “We want from you O noble Shaykh, for you to speak some words concerning these two virtuous scholars, in order to aid the Sunnah and refute those who speak ill of them.”

Thus Allah caused the Tazkiyah of Rabee to be carried out upon the tongue of Al-Albani, by way of whom? By way of Abul-Hasan the leader of the Fitnah.

And I recall when I connected with Abul Hassan—before the Fitnah—in Abu Dhabi in the region of As Shahamah, and in some of the areas there with one of the youth named Imran who is responsible for Dar Al Bir. I recall it was twelve o’clock at night and Abul Hassan was wearing an olive green thoub and a green turban placed on his right side, and it was twelve o’clock and we were in the home of Imran. So Abul Hassan says to me, ‘O Aba Muhammad do you know by what means Allah has elevated the status of Shaykh Rabee?’ So I smiled and replied, ‘with what’. He said, ‘due to his defense of the Salafi Minhaj’. Then this pitiful man goes back and says, ‘I have known the misguidance of Rabee for many years.’ And this was only a number of months after he had said this statement (praising Shaykh Rabee) to me.

Thus it is from the principles of these two men to attack the Imaams of Jarh wa Ta’deel. I am not saying attacking Shaykh Rabee. The number of those attacked by Abul Hassan and those attacked by Ali Al Halabi are close to ten of our Imaams. Abul Hassan for example attacked Shaykh Rabee, he attacked Shaykh An Najmee, he attacked this one and that one, numbering close to ten. Thus this is something they share in common.

And I recall one year, when I was in Masjid Al Haraam after Isha and tawareeh prayer, and I met Ali Al Halabi and we prayed Tawareeh prayer together, then after that he took me to the hotel and then to Jeddah—and this was during the days of Shaykh Muhammad Al Banna may Allah have mercy upon him--.

And it was from his expression that he would say to me; he said ‘O Aba Muhammad, the Mashaykh in Najd or in the Haramain (Mecca and Medina) some of the Mashaykh only speak against us due to jealousy’. He said: ‘And from the most severe of them is Shaykh Fawzan’. This statement is not paraphrasing rather it is the actual words. He said: ‘And from the most severe of them is Shaykh Fawzan’. Of course this speech is repugnant, thus there is no need for us to speak about it now. Thus in reality this is a principle which they share and it is attacking the Imaams.

What follows this is their interpretation of the statement, ‘it is not binding upon me’. Meaning they use this statement when one of the Imaams criticizes a person, saying so and so is an innovator and the proof that he is an innovator is he said this and he said that and he said in this book such and such, and he said in that book such and such; both of them—Abul Hassan and Ali—say, ‘it is not binding upon me to accept his criticism, even if it is detailed’. How is this, even if it is detailed?

Imaam Shafi’i—may Allah have mercy upon him—when he mentioned the rejection of information from a trustworthy narrator he mentioned that the innovators who reject the hadith, from their arguments is they say it is not binding upon us to accept his report. Thus by way of this they reject the Sunnah.

In this affair these two resemble some of the statements of the innovators; ‘it is not binding upon me to accept the report of a trustworthy narration’. If a man institutes an innovation do the scholars in the East and the West know that he did such and such and did they observe that? Is this plausible? Is it reasonable to the mind that if an innovator speaks with innovation and deviates from the Sunnah with corrupt principles; are all the scholars of the Sunnah, the Arab and non-Arab, those in the East and those in the West able to hear this statement and to watch it comes from the mouth of the person? This is a form of imagination. Thus if we said we will not accept the detailed criticism except if we hear it for ourselves and if we do not hear it we will not accept it even if we hear it from someone else who is reliable, then you will never find an innovator on the earth at all. Why; because it is not possible for all the scholars to be aware of the statements said by this innovator. So, likewise this is from their corrupt principles.

Resulting from this is the third principle they agree upon and it is; kindness and gentleness with the innovators while attacking and showing harshness to Ahlus Sunnah. If you enter this website—but do not enter it, do not visit this website, rather beware of it—but I say, rather have been sufficed from pain by other than you. On this website Kulusalafiyeen, you will find regarding the scholars of Ahlus-Sunnah; regarding some of them; the vilest phrases! Such that he says regarding Shaykh Rabee that he has become old, and he has diabetes and due to his illness, he does not have precision in the affairs.

And look at what Abul Hassan said when refuting Shaykh Ahmad An Najmee—the one whom Shaykh bin Baz said about him, ‘Shaykh Ahmad An Najmee is the Mufti of the south and from the major scholars’. He (Abdul Hassan) said, O Shaykh, O old man, if you could see how old you have become…etc., etc.

This is how they speak about the Imaams of guidance and the Imaams of Ahlus-Sunnah. But when they speak about the organizations and when the speak about the innovators you find them easy going and soft in their interactions with the people of innovation and in criticizing the people of innovation, having gentleness with them; meaning gentle in their criticizing the people of innovation in some of the affairs they disagree upon. And then they say, ‘all praises belong to Allah the circle of the Sunnah is very wide’. As Abul Hassan says, it includes the Salafi, and it includes the Ikhwani, and it includes the Tableeghi. So this is the third principle from the principles which you find them agreeing upon intentionally or unintentionally due to deviance, thus their statements agree in this.

Then after this you find, (they say) it is not binding upon us to return the affairs to the major scholars, rather we will use deductive reasoning and look into the proofs. They do this in action although they may free themselves from this in statement. For this reason Abul Hassan says, those who oppose us are groups and parties and he is speaking about the scholars who are mountains of knowledge. And you find Ali Hassan saying, they want to shatter our pens. Meaning they do not want for us to write, or to speak about issues, they want to shatter our pens.

Thus they interact with the scholars with arrogance and they interact with them by belittling the scholars.

Likewise, I conclude with an important principle from the principles of these two men. And this principle in reality, it by itself, if these two men did not have any principles except this corrupt principle then it would be enough to clarify their harm upon the Salafi Dawah and its people. They agree that applying the narrations of the Salaf upon the innovators of our time is an example of extremism. Thus if you come across a narration criticizing the Qadariyah, the Jabariyah, the Jahmiyah, the Mu’tazilah, the Khawarij, the Khawarij Al Qadiyah, and the deviant innovators; then what do they say? Do not apply these narrations upon these deviant organizations; rather to apply these narrations upon these organizations is extremism in the religion and deviance. What does this lead to? It leads to applying the Salafee Manhaj in a way that whenever there comes a narration from the Salaf, they say: No, the Salaf did not intend except the likes of the Jahmiyah and the Khawaarij (of old). From this point, the door of these people to accept the people of innovations, in action, became a door which is as wide open as the vastness of the heavens and the earth.

For this reason you find them being easy with them, and including them, and they do not boycott the innovators, rather they warn against the affair of boycotting from another angle. They say how can we boycott now; when this is not the era for boycotting? And then they use a statement from Shaykh Al Albani outside its proper context and they interpret it outside the proper context. Thus they weaken the Salafi Minhaj in the hearts of their followers.

And for this reason if there were not except that which we see from many of the ignorant youth turning to these two despicable and corrupt deviants it would be sufficient to clarify their harm upon the Salafi Dawah and its people; so what do you think about their other principles which we did not mention just in order to summarize and preserve the time. I ask Allaah for safety for us and for you.


Translated by Rasheed ibn Estes Barbee

posted from: mtws.posthaven.com

Last Updated ( Wednesday, 29 January 2014 14:00 )