No tificatio n to the Intelligent Con cern ing the

Nonsensical Princ iples of Alee al- Halabee al-Miskeen

[Part 3 of 4]
1

Shaykh Aboo Abdur-Rahmaan Sad Ibn Fathee az-Zataree

Translation by Maaz Qureshi

Version 1.0

In This Section:
-

Alee al-Halabee upholds the mumayyiee principle of seeking a consensus

from all the Scholars before declaring an individual an innovator.
Alee al-Halabees contention with the principle of Ahlus-Sunnah that the
explained and elaborated criticism takes precedence over the general praise.
Al-Halabees claims that the Muftee praises Sayyid Qutb and quotes from his
books, as do a number of Saudi Scholars.
Mashhoor Hasan Salmaans praise for Yoosuf al-Qardaawee and Sayyid
Qutb.
Al-Halabees continued defence of Muhammad al-Maghraawee and his
refusal to adopt the position of the Scholars against him.
Al-Halabees claim that one can have a sound aqeedah and still oppose a
foundation of the manhaj thus differentiating between aqeedah and
manhaj.

With the permission of Allaah, this is the third of a four part translation of the strong, knowledge based
refutation entitled, Tanbeehul-Fateen li Tahaafut Taseelaat Alee al-Halabee al-Miskeen by Shaykh Aboo
Abdur-Rahmaan Sad Ibn Fathee az-Zataree of Palestine.
1

Notification to the Intelligent Concerning the

Nonsensical Principles of Alee al-Halabee al-Miskeen
www.SunnahPublishing.net

CRITICAL ACCLAIM FOR THIS TREATISE:

Before moving onto the text of this treatise, it is important for the Salafee to learn and keep
in mind what the Shuyookh have been saying about this refutation thus far.
Shaykh Ahmad Ibn Umar Baazmool wrote January 10th, 2009CE, So may Allaah reward
Shaykh Sad for this solid book and comprehensive refutation upon the statements of Alee
al-Halabee that are evidently in opposition to the Salafee manhaj.
He further stated, Indeed, I read this refutation in its entirety within one day, with the
virtue of Allaah, and saw what was in it from principles and debating with fairness and
justice. So I advise my brothers, the Salafees, to not have bigotry and start defending the
refuted one through curses and slanders. So by Allaah, everyone who opposes the truth
and spreads this publicly and then is advised but does not recant, then it is obligatory upon
the people of knowledge and their students to refute him. So if some of them establish
that, then the blame is removed from the rest. So do not treat this communal obligation
like it is a criminal act. Do not treat enjoining the good and prohibiting the evil like it is
evil itself. And do not treat the one who refutes the opponent as if he is the opponent.2
Additionally, Shaykh Hishaam Ibn Fahmee al-Aarif stated about this treatise on December
28th, 2008CE, The new principles laid down by the one called Alee Ibn Hasan al-Halabee
who has been described by the major Scholars as wretched and miserable, one who praises
the misguided ones.
Indeed, our noble brother Sad Ibn Fathee az-Zataree may Allaah raise him in this world
and in the Hereafter has embarked to refute some of his nonsensical statements and
corrupt principles. So he wrote this valuable treatise and titled it with the following title:
Notification to the Intelligent about the Nonsensical Principles of Alee al-Halabee al-Miskeen. So
he uncovered therein Alee al-Halabees crooked principles, through which he wants to
either confuse the beginner students of knowledge, or he wants to pacify his own ignorant,
bigoted companions. Indeed, he has not ceased to assault and roam freely in the arena of
ad-Dawatus-Salafiyyah. And how else could he be after hospitably receiving the fattaan
(deceiver) [Muhammad] Ibn Hassaan?
And from that which the one named Alee al-Halabee has come with from invented
principles, through which he desired to delude the youth who are inclined towards seeking
beneficial knowledge. So he plays games with them in order to confuse the truth and to
conceal it from them by watering down the manhaj of the Salaf, thereby entering them into
the dark tunnels of the innovators.3
2

Taken from Ahmad Baazmools post on the al-Baydaa forums.

Taken from Hishaam al-Aarifs website. The entirety of this introduction, which includes Shaykh
Hishaams outlining and replying to Alee al-Halabees principles, will soon be translated and presented as
part of this series if Allaah so wills.
3

Notification to the Intelligent Concerning the

Nonsensical Principles of Alee al-Halabee al-Miskeen
www.SunnahPublishing.net

Shaykh Ahmad Baazmool replied, May Allaah reward Shaykh Hishaam al-Aarif for his
introduction to this treatise, which proves that he is aarif (knowledgeable) of the Salafee
manhaj.
Furthermore, Shaykh Ahmad Baazmool mentioned, So let all of the Salafiyyeen in every
place rejoice at this joyous occasion. Indeed, it is the praise of our Shaykh, the flag-bearer
of al-Jarh wat-Tadeel, Rabee Ibn Haadee al-Madkhalee may Allaah the Exalted preserve
him for the book, Tanbeehul-Fateen li Tahaafut Taseelaat Alee al-Halabee al-Miskeen,
written by Shaykh Abee Abdur-Rahmaan Sad Ibn Fathee az-Zataree.
So I asked him may Allaah the Exalted preserve him about his opinion concerning the
book. So he - may Allaah the Exalted preserve him said, Indeed, I read the book in its
entirety. Its author achieved excellence therein and he exposed al-Halabee in many,
numerous issues and he followed up al-Halabee in it correctly. And it is a strong,
knowledge-based refutation maashaa Allaahu taaalaa. May Allaah reward its author with
the best of rewards. And I wrote it down on 1/15/1430H.4

Taken from Ahmad Baazmools post on the Sahab forums.

Notification to the Intelligent Concerning the

Nonsensical Principles of Alee al-Halabee al-Miskeen
www.SunnahPublishing.net

THE THIRD SECTION:

Al-Halabee said, Then, with regards to the common students, when the people of
knowledge all unite upon declaring someone an innovator, then they do not have the
liberty to oppose that. When they (i.e. the people of knowledge) have not united, then I
say that if they are able to ascertain the correct position, then they should ascertain it as
much as they are able, so as to take the most cautious position, as they would do in any
Shareeah issue. Then, if you are a muqallid (blind follower), even if you reached the correct
position, it is enough for you to be a muqallid. As for you being a muqallid and a mujtahid
and a defender and a publisher and the flag-bearer of al-Jarh wat-Tadeel in this issue; this, in
reality, opposes the manhaj of the Salaf. Yes, I am speaking about the students who convey
from the Scholars. Due to that, I say: Even if there emanate from the Scholars some words
of tabdee, the reality of their speech is, meaning along with the objections that they may
have, as long as they have been confirmed, the problem now is the conduct and behaviour
of the youth. Since, they do not understand that the science of al-Jarh wat-Tadeel was
originally founded for a benefit. The science of al-Jarh wat-Tadeel is not present in the
proofs of the Book, nor in the proofs of the Sunnah. It is a science that is newly arisen, it
evolved for the preservation of the Book and the Sunnah. Is that not so? Therefore, it is a
science for benefit. So what is the matter with us that we use this science, which evolved
for a benefit, against another benefit; or at the very least we do not weigh the benefits when
we declare someone an innovator. We do not pay attention. We say that this is a benefit,
yes. However, we do not pay attention to the harms that come about as a result of this
benefit. This has gone to the extent that anywhere I go or travel to now, there is no place
in the world, except that the word of the Salafiyyeen has become divided therein due to so
and so and due to so and so. So and so is an innovator and so and so is not an innovator.
So and so does not declare so and so an innovator. Whosoever does not declare an
innovator as such, then he himself is an innovator. These are statements repeated by the
youth, yet they do not know the realities of this statements and they do not know the usool
(foundations) behind such statements and they do not know the furoo (subsidiary affairs)
behind them. So the affair is real, meaning it is dangerous, very dangerous. And no one
has full disclosure of it besides Allaah.
And the refutation upon this speech is from a number of angles:
[1]: Shaykh al-Halabee said, Then, with regards to the common students, when the people
of knowledge all unite upon declaring someone an innovator, then they do not have the
liberty to oppose that.
I say: And this is from the modern-day principles of al-Halabee in al-Jarh wat-Tadeel. Who
speaks with such speech? You always want to defend your manhaj, which you traverse upon
in praising the people of innovation with these corrupt principles. So if we say to him, why
have you not yet declared al-Maribee and al-Maghraawee innovators? He will answer us
with this principle: not up until all the people of knowledge unite upon declaring him an

Notification to the Intelligent Concerning the

Nonsensical Principles of Alee al-Halabee al-Miskeen
www.SunnahPublishing.net

innovator!! So some of the Scholars have not declared him an innovator. And with this
principle, no one will be able to object to anyone else. So if you were to say that Sayyid
Qutb5 is an innovator, they will say that so and so has praised him and there is no
consensus (ijmaa) upon declaring him an innovator and so on.
Indeed, I have quoted the speech of the people of knowledge in tabdee of the innovators,
and they relied upon the speech of Imaam Ahmad (d.241H) in the tabdee of the innovator,
without turning to other than him. So is it obligatory upon us, when a Scholar of al-Jarh
wat-Tadeel declares an individual from amongst the people an innovator, that we travel to
all of the other people of knowledge in the earth and ask them that they say about so and
so and do they agree with Scholar so and so in declaring him an innovator?
Rather, the manhaj of Ahlus-Sunnah is that if one person from the people of knowledge,
who is qualified in this knowledge, declares someone an innovator, then it is obligatory
upon everyone else to accept his statement about that individual, except if this jarh is
contradicted by a tadeel (praise) from one of the Shaykhs. In that case, we request from
5

Sayyid Qutb: He was mentioned by Shaykh Rabee Ibn Haadee al-Madkhalee in Jamaaah Waahidah (p. 76,
129, 131, 138, 152, 154, 165-167). And Shaykh Rabee commented (p. 159) about Qutbs books: Fee
Dhilaalil-Quraan, al-Adaalatul-Ijtimaaiyyah and Maaalim fit-Tareeq, They are filled with takfeer. And he said
(p. 160), They the people of innovations and misguidance have endeavoured to make lawful the manhaj
of Sayyid Qutb, the ignorant takfeeree, under the titles: the new manhaj of as-Salafiyyah, confrontational
Salafiyyah, the Salafiyyah of belief and modern confrontation in place of this magnificent Salafee manhaj.
And he said about his manhaj (p. 171), He has gathered together great misguidance and innovations. And
he said (p. 173), The books of Sayyid Qutb are takfeeriyyah. And Shaykh Rabee also mentioned him (p.
170, 173, 187). And Shaykh Zayd al-Madkhalee mentioned him in the introduction to an-Nasrul-Azeez alarRaddil-Wajeez (p. 21, 24), and Shaykh Rabee mentioned him in the same book in a number of places, (p. 83,
88-89, 102, 104, 120, 122, 166-167, 190, 193, 198). And him and his followers were mentioned by Shaykh
Rabee in Manhaj Ahlus-Sunnah fin-Naqd (p. 63). And Shaykh Rabee said about him in al-Haddul-Faasil (p. 5),
A great misguided individual. And Shaykh Mqubil stated in Fadaaih wa Nasaaih (p. 64), He was
considered a writer and not a mufassir. And he said (p. 65), And I ask Allaah the Magnificent to preserve
our brother Rabee Ibn Haadee since he has clarified the beliefs of Sayyid Qutb and whatever he has of
deviation. And he said (p. 66), So the one who inclines towards adh-Dhilaal, then it is feared that he will
fall into ad-dalaal (misguidance). So if you absolutely must read adh-Dhilaal, then I advise you to read that
which was written by the brother Abdullaah Ibn Muhammad ad-Duwaysh and that which was written by
Shaykh Rabee Ibn Haadee hafidhahullaah. And Shaykh Muqbil said about him (p. 161), The themes
within the books of Sayyid Qutb are the wheels for the rest of the books of misguidance. Refer also to
Fadaaih wa Nasaaih (p. 147, 152). And Shaykh Muqbil stated in Fadaaih wa Nasaaih (p. 148), I read what
the brother Rabee Ibn Haadee hafidhahullaah - wrote about the affair of Sayyid Qutb, his belief of
Hulooliyyah (oneness of Allaah with His creation), such that he is Huloolee, his curses upon Uthmaan and I
read about the Takfeeree tendencies in the books of Sayyid Qutb. Indeed, many from amongst JamaaatutTakfeer use the statements of Sayyid Qutb as evidence. And Shaykh Muqbil said (p. 151), He is from the
imaams of the people of innovation. And he said (p. 152), And he is an imaam from amongst the imaams
of the people of innovation. Shaykh Ubayd al-Jaabiree stated in the audiotape, ad-Dawaabit (side 1), It is
not Fee Dhilaalil-Quraan (In the Shade of the Quraan), rather it is Fee Dhilaalish-Shaytaan (In the Shade of the
Shaytaan). He was mentioned by Shaykh Ahmad an-Najmee in al-Mawridul-Adhabiz-Zilaal (p. 189, 248). For
further elaboration upon the affair of Sayyid Qutb, refer to the following books by Shaykh Rabee: alAwaasim mimmaa fee Kutub Sayyid Qutb minal-Qawaasim, Nadharaat fil-Kitaab at-Tasweerul-Fannee fil-Quraan,
Adwaa alaa Aqeedah Sayyid Qutb and Mataain Sayyid Qutb fis-Sahaabah.

Notification to the Intelligent Concerning the

Nonsensical Principles of Alee al-Halabee al-Miskeen
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the jaarih (one who makes the jarh) to clarify the reason for his jarh. So if he explains it,
then it is obligatory to accept his statement; and one must turn towards the statement of
that muaddil (one who makes tadeel) Shaykh. And this is well-known in the principles of
al-Jarh wat-Tadeel, as will be explained in detail later.
And I ask al-Halabee: If Scholar so and so declares someone from the people an innovator
and the other Scholars do not declare him as such, based upon the fact that this science
(i.e. al-Jarh wat-Tadeel) is fard kifaayah (communal obligation), such that if some people
establish it, the obligation is removed from the rest, then do we take the statement of the
first Scholar? Or, is the silence of the rest of the Scholars taken as an excuse to reject him,
or is his speech binding? And does a Scholar, when he performs al-Jarh wat-Tadeel, does he
seek a consensus upon the jarh, or does he not perform a jarh, except with an ijmaa?
[2]: Then al-Halabee said, When they (i.e. the people of knowledge) have not united, then
I say that if they are able to ascertain the correct position, then they should ascertain it as
much as they are able, so as to take the most cautious position, as they would do in any
Shareeah issue. Then, if you are a muqallid (blind follower), even if you reached the correct
position, it is enough for you to be a muqallid.
I say: Bit by bit the modern-day principles of al-Halabee in al-Jarh wat-Tadeel are becoming
apparent. So this is a new principle and it is: that the student of knowledge must ascertain
the correct position in the issue of tabdee how free is Allaah from imperfection! A short
time ago, he likened the students of knowledge to predatory animals and bloodsuckers and
claimed that they refute for personal satisfaction and revenge and that they reject
repentances and so on and so forth And now it is possible for the student of knowledge
to determine the correct path, and if not, then he must take the most cautious position, as
is the case in any Shareeah issue. How have you compared the jarh of the innovator with
an issue of fiqh (jurisprudence) about which there is disagreement in which the proof has
different viewpoints?!6
6

BENEFIT SHAYKH RABEE ON THE CONDITION OF IJMAA (CONSENSUS) IN JARH OF

THE INNOVATORS: Shaykh Rabee Ibn Haadee al-Madkhalee was asked, Is it is condition in jarh
(disparaging) the people of innovation that the current Scholars must have a consensus, or is one Scholar
enough? So the flag-bearer of al-Jarh wat-Tadeel in our times answered, This is from the wicked principles
of the mumayyiah may Allaah bless you. In which time was this ijmaa a condition?! And what is the proof
for this condition?!! Every condition that is not found in the Book of Allaah, then it is false. And even if
there was a condition, then when Ahmad Ibn Hanbal made a jarh and Yahyaa Ibn Maeen (d.233H) did not
make a jarh of that innovator I say: is it them necessary that all of the Imaams of the Sunnah in the world
agree that he is an innovator?!! So when Ahmad said, This is an innovator, everything ended. Due to this,
when Ahmad said, So and so is an innovator, the people submitted to that and did not voice their opinions.
When Ibn Maeen said, This one is an innovator, no one disputed with him.
The ijmaa is a condition this is impossible!!! It is an impossibility in all of the Shareeah rulings!! Fine,
when two witnesses come to testify against an individual that killed someone in front of the legislated judge
it is obligatory upon the judge to rule with the Shareeah of Allaah; either blood-money will be paid, or
punishment will be delivered. Is it a condition to have an ijmaa in the likes of this affair, since it is more
dangerous than the tabdee of an innovator? These people are mumayyioon. They are mumayyioon and people
of falsehood and callers to evil and they are people who hunt in murky waters, as they say.

Notification to the Intelligent Concerning the

Nonsensical Principles of Alee al-Halabee al-Miskeen
www.SunnahPublishing.net

Indeed, we are astounded by such speech. And we have not heard any speech like this
from the Scholars. So how can we determine that this is an innovator or not an innovator?
We ask the disparaging Scholars for the reason for this jarh when a doubt arises, and if
there is no such doubt, then it is obligatory to accept the speech of a trustworthy narrator.
So when he informs us with proof, then what is there after the truth, except falsehood? So
how can such a determination be permitted?
You say that al-Jarh wat-Tadeel has appeared upon the tongue of everyone. And here you
contradict this statement and make it subject to the thought and ijtihaad (independent
reasoning) of everyone; its reference point is no longer the Scholars who judge with it and
the others follow them. What is this strange and bizarre manhaj?! And if he cannot
determine the correct path, then he must follow the most cautious course, that is, he must
not follow the declaration of tabdee! Allaahu akbar!! So, many of the ignorant people do
not accept the speech of the Scholars against Sayyid Qutb and they perform their own
ijithaad and they choose that he is not an innovator. And whosoever from amongst them
does not perform this ijtihaad, then he must take the most cautious view and also not
declare Sayyid Qutb an innovator. By Allaah, the people of innovation rejoice at your
speech, since it permits their manhaj for them. Rather, it lays down principles for them
that did not occur to them.
And if he cannot take the most cautious position, then it is upon him to perform taqleed
(blind following). How free is Allaah from all imperfections! How great a contradiction!
A short time ago, you condemned those who accept the speech and the information from a
trustworthy narrator and you considered it taqleed, and now there is no problem with
taqleed. How can this be the manhaj?! Allaah is the One from whom aid is sought.
[3]: Shaykh al-Halabee says, Since, they do not understand that the science of al-Jarh watTadeel was originally founded for a benefit. The science of al-Jarh wat-Tadeel is not present
in the proofs of the Book, nor in the proofs of the Sunnah. It is a science that is newly
arisen, it evolved for the preservation of the Book and the Sunnah. Is that not so?
Therefore, it is a science for benefit.

So do not listen to such stupidity. So when an insightful Scholar criticizes an individual may Allaah bless
you it is obligatory to accept this jarh. Then, if another just and precise Scholars opposes him, then at that
point, one must study what the two sides are saying and look into this jarh and this tadeel.
So if the jarh is explained and clarified, it takes precedence over the tadeel, even if those who make the tadeel
are many in number. If a Scholar criticizes an individual with an explained criticism (jarh muafassar), and
twenty or fifty Scholars praise this individual whilst they do not have proof, but they have a good opinion of
this individual based upon what is apparent, but the criticizing Scholar has proofs for the jarh of this
individual, then the jarh takes precedence, because the jaarih (critic) has the proof with him. And the proof
takes precedence. And sometimes, the proof must take precedence even though it is opposed by the people
of the earth. The whole earth opposes him, but the proof is with him and the truth is with him. And the
Jamaaah is whoever agrees with the truth, even if he is alone. Refer to the audio cassette, al-Kalaam alaa
Fitnah Faalih al-Harbee.

Notification to the Intelligent Concerning the

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Indeed, al-Halabee has advanced bit by bit, until he has reached this innovated outcome
and he has reached this dangerous outcome, which does not emanate from a student of
knowledge, let alone from a Scholar. So how can you say this speech which contains
calamities that science of al-Jarh wat-Tadeel has no proofs in the Book and the Sunnah?
No one says such speech, except someone who is ignorant about the science of al-Jarh watTadeel, which is established upon proofs from the Book and the Sunnah. Indeed, we have
mentioned the proofs for that.7 However, it is enough for me that I quote the speech of
some of our Scholars concerning that.
The Shaykh, the Imaam, Muqbil ( ) said, And I shall mention with the help of Allaah
whatever is easy from proofs for al-jarh from the Book and the Sunnah and then the
statements of the Ahlul-Hadeeth may Allaah bestow mercy upon them all. Then he
mentioned tens of proofs from the Quraan and the Sunnah for the science of al-Jarh watTadeel. Mentioning them here will prolong the discussion. So whoever desires more
information can refer back to the book. Then, after having finished presenting the proofs,
he said, So in these proofs is evidence for the legislation of al-jarh. And as for the proofs
for at-tadeel, then they are too many to enumerate and no one disputes about them, so we
will not mention them. And mentioning them further strengthens the proofs for al-jarh
and confirms them, so the proofs for al-jarh are sufficient and the praise is for Allaah.8
So what do you say O Shaykh al-Halabee about these proofs, which are clear and
apparent to everyone?!
Ibn Hajr (d.852H) said, And in it (i.e. the hadeeth: The halaal (lawful) is clear and the
haraam (unlawful) is clear.) is a proof for the permissibility of al-Jarh wat-Tadeel, alBaghawee (d.516H) said so in Sharhus-Sunnah.9 So this is the statement of al-Baghawee and
Ibn Hajr affirmed that al-Jarh wat-Tadeel has proofs from the Sunnah, or did they not
understand as al-Halabee has understood?!
I say: Who has understood as you have O Halabee that al-Jarh wat-Tadeel is a science
that was founded for a benefit and that it is a newly arisen science. And if it is so in
reality then when did it first appear? And in which time? And did the Companions not
know about it? And were the taabieen unaware of it?!
Indeed, this speech contains revilement and defamation for this magnificent science and it
contains disdain for it. So the meaning of a newly arisen science is: something that is
newly invented and it was not known beforehand.
Indeed, in this speech is taqleed (blind following) of the student of Faalih (Marzooq alGhaythee) when he said about the science of al-Jarh wat-Tadeel that it is, an additional
7

Translators Note: Refer to (p. 6-7) of the second part of this series.
Refer to al-Makhraj minal-Fitnah (p. 27) of Muqbil al-Waadiee.
9
Refer to Fathul-Baaree (4/291) of Ibn Hajr.
8

Notification to the Intelligent Concerning the

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science from the sciences of the Shareeah. So the Imaam, Shaykh Rabee refuted it, In
this speech is belittlement of the science of al-Jarh wat-Tadeel and a claim that it is an
additional science, that is: something marginal.10
I say: So what if he (i.e. Marzooq al-Ghaythee) heard the speech of al-Halabee, that it is a
newly arisen science and that it did not exist before, even as one of the additional Shareeah
sciences, rather it did not exist at all and then it newly arose?! It is inevitable that the affair
be more complicated, more dangerous and more cautious.
[4]: Shaykh al-Halabee said, This has gone to the extent that anywhere I go or travel to
now, there is no place in the world, except that the word of the Salafiyyeen has become
divided therein due to so and so and due to so and so. So and so is an innovator and so
and so is not an innovator.
I say: Indeed, from the reasons for this tafarruq (division) is your visiting the places of the
people of desires and the callers to division, the recruited soldiers of splitting and
fragmentation. Then, what is this slander against the Scholars of al-Jarh wat-Tadeel and its
students who defend this Religion and safeguard it from the plots of the criminals? Has
the speech of the people of knowledge enraged you O Halabee to the extent that you
make a great fuss over it? And why do you not rejoice when the Scholars expose the
condition of the people of innovation? Indeed, the statement, This one is an innovator
and this one is Sunnee, is what the Imaams: Maalik (d.179H), ash-Shaafiee (d.204H) and
Ahmad (d.241H) and those before them during the time of the Messenger, the
Companions and the taabieen were upon. So we have not hear anyone from the Scholars
degrading the affair of this science and making such a great fuss over the issue of exposing
the innovator O Allaah except from the people of innovation and misguidance.
Then, does a truthful word in jarh (disparagement) of the innovators split up the
Salafiyyeen? By Allaah, it does not split up anyone, except for splitting the Salafee from the
hizbee (partisan) and it does not split the Salafee from another Salafee. Rather, it increases
the Salafiyyeen in adherence to the manhaj when they know about the innovators and they
distance themselves from the innovators. So what is this speech O Shaykh Alee?!

10

Refer to Aimmatul-Jarh wat-Tadeel hum Humaatid-Deen (p. 10) of Rabee al-Madkhalee.

Notification to the Intelligent Concerning the

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THE FO URT H SECTIO N:

Questioner: Our Shaykh, there is a statement that they say about it. Meaning, about the
science of al-Jarh wat-Tadeel, that the jarhul-mufassar (explained and elaborated criticism)
takes precedence over the tadeelul-mubham (ambiguous praise).
Al-Halabee: This speech is correct. However, the jarhul-mufassar may not be convincing.
The term al-jarhul-mufassar does not mean it is the noble Quraan, which cannot by
approached by falsehood from in front of it, nor from behind it. Meaning, it is possible
that now they say: so and so abandoned so and so for such and such. I have read this in asSiyar and it is documented with me. Adh-Dhahabee commented about a person that he
would criticize based on suspicion. 11 He would suspect something, so he would take it as a
detailed criticism according to him. However, according to others it was suspicion and it
was not convincing. So it could be that what is a jarh according to you is not a jarh
according to me. And it could be that what is jarh according to you is also a jarh according
to me, but you view that it has happened to this narrator and I say that it has not happened
to this narrator. You may view that he did this deliberately and I may view that he has an
excuse. Is the deliberate offender and the excused one the same? Therefore, affair is not in
such a rigid depiction, which serves the principles in a manner that is in reality not
legislated and not actual. Otherwise, we are with these principles. We have established
these principles and we have founded these foundations. However, they must be practiced
in accordance to the actual Shareeah revelation, not with desires and fantasies.
And the refutation upon this speech is from various angles:
[1]: Shaykh al-Halabee said, This speech is correct. However, the jarhul-mufassar may not
be convincing.
I say: Indeed, you have done well O Shaykh Alee al-Halabee in affirming this
magnificent principle in the science of al-Jarh wat-Tadeel. However, how quickly you have
contradicted your own speech and corrupted it when you said, the jarhul-mufassar may not
be convincing,12 unrestrictedly, without any exceptions. So what is the benefit then, of
this principle? In truth, he should have said: the observer must look into this jarh; either it
emanates from a person of justice and fairness and sound manhaj, so this is sufficient as a
proof and there can be no wavering with regards to it, or it may emanate from a person of
desire. So this category is not sufficient, even with proofs and clear evidences, no matter
how strong and clear they may be. Rather, even if they are abundant and very clear.
Indeed, Allaah the Exalted said about this category of people,

11

He is referring to Shubah Ibnul-Hajjaaj (d.160H). And this is what the late-comers have conveyed about
this Imaam. In fact, there is some truth to this speech.
12
This is a truthful word, by which falsehood is intended.

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And even if We had sent down to them the angels with the message and the dead spoke
to them of it and We gathered together every created thing in front of them, they would
not believe, unless Allaah should will. However, most of them are ignorant of it.
[Sooratul-Anaam 6:111]
And the people of desires fall into this category a great deal. So you see that the Rawaafid
do not accept the clear proofs from the Book and the Sunnah concerning the excellence of
the Companions, especially concerning Abee Bakr and Umar, no matter how many or
how clear they are.
And they do not accept the irrefutable proofs for the corruption of their methodologies
and their beliefs, no matter how many or how clear they are. And they do not accept the
jarh (criticism) against their scholars and their leaders, no matter abundant the proofs and
evidences are and no matter what they reach from abundance and clarity.
Due to that, you will see that they do not acquire benefit from the Book of Allaah and
from the Sunnah of the Messenger of Allaah (sallallaahu alayhi wa sallam), nor from the
many books, and from them is al-Minhaajus-Sunnah by Shaykhul-Islaam Ibn Taymiyyah
(d.728H) in explanation of the misguidance of their scholars and the misguidance of their
beliefs. And the likes of that is also found within the extreme Soofees, not to mention the
people of wahdatul-wujood (i.e. the belief that Allaah is everywhere). The irrefutable proofs
for the misguidance of their scholars and the corruption of their beliefs does not convince
them. And the rest of the people of innovation are likewise. From them are the
Jamaaatut-Tableegh and the Ikhwaanul-Muslimeen and whatever has become an offshoot
from them, such as the Qutbiyyeen and the Surooriyyeen and whatever has become an
offshoot of those ones from the people of misguided methodologies, such as Adnaan
Aroor13 and his followers and Abul-Hasan al-Maribee and al-Maghraawee and their
followers. So how many proofs and evidences of their deviation and the corruption of
their principles and their methodologies have been presented to them by the Scholars, yet
they throw all of that against the wall. And they discredit the Scholars who established
these proofs or supported them, because they are people desires. They are not satisfied
13

Adnaan Aroor: Shaykh Rabee said about him, He is a tremendous disaster and a great trial. I do not
know of a person of fitnah more harmful to the Salafee manhaj and its people than himand I fear that he is a
planted agent from amongst the planted agents of the enemies of Allaah, in order to achieve their despicable
goalsBy Allaah! I have never seen a dajjaal (arch-liar) like this personAdnaan is all lies, tricks, deception
and trials. So beware of this man. Beware of him with a severe warninga lying tricksterthe dajjaal of the
agesthe dajjaal of the eraand I do not doubt that he is a recruiter from amongst the recruiters of the
people of innovations and desires. And I do not deem it far-fetched that he could be a recruiter for other
than them, due to these trials, earthquakes, convulsions, and chaos that this man has caused. And the
desires flow through him just as rabies runs through a dog. So he runs from the eastern part of the earth to
the western parts of it with an abundant amount of wealth, which demonstrates that Adnaan is greedy. So
where did this greedy one amass such wealth? Indeed, he works and works many jobs to obtain this wealth.
Why? To spread Islaam with it? No! He does this in order to split the Salafiyyeen apart and to turn them
against each other and he shoots arrows amongst them. Indeed, I call upon Allaah the Blessed and Exalted
to save Islaam and the Muslims from this man and his likes. Refer to the audiotape Naseehah Sareehah IbrulHaatif (side 1).

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with proofs and evidences. However, they are satisfied with fallacies, fabrications and
corrupt principles.
Thereafter, who from the Scholars says that the jarhul-mufassar is not convincing? Indeed,
they (i.e. the Scholars) say: If the proof is established against someone, then it must be
investigated. And if there is no need to do that, then the Scholars are upon acceptance of
these principles, without the presence of this philosophy. And I do not know whether he
applies this principle to the people of innovation, or has he formed them to protect
himself for his defence of Muhammad Hassaan, al-Huwaynee and al-Maghraawee. Scholars
the likes of Shaykh Rabee, Shaykh Muqbil, Shaykh an-Najmee and other than them have
come and declared al-Maghraawee an innovator because he is a Takfeeree, he declares the
societies disbelievers. So the likes of Alee al-Halabee come along and say this speech or
this explanation that this jarh is not convincing. Then, according to this principle, the
Scholars declare Sayyid Qutb an innovator when he says that the Quraan is created, so
along comes the like of al-Huwaynee who says that this speech (i.e. the speech of the
Scholars) is not convincing. If the affair were as such, then there would not remain an
innovator upon the face of the earth based upon this corrupt and dissolute principle. So
if you were to remain collecting the proofs together for him about the reality of what this
innovator says, he would reject your speech upon the basis that it is not convincing.
Sufyaan ath-Thawree (d.167H) came to al-Basrah. So he began to look into the affair of arRabee meaning Ibn Sabeeh and his status amongst the people. He asked, What is his
madhhab? They said, He has no madhhab other than the Sunnah. He said, Who are his
friends? They said, The people of al-Qadr.14 He said, He is Qadaree.15 So now one of
them comes and says, This jarhul-mafassar is not convincing. So he makes apparent the
Sunnah. So why have you judged him O Thawree as a Qadaree? Is it due to him sitting
with the people of al-Qadr? This speech is not convincing, because the Qadaree is the one
who affirms the aqeedah (belief) of the people of Qadr! So with this principle, we are able
to destroy everything that the Salaf built and we can turn back whosoever they judged to be
people of innovation with one phrase, not convincing!!
And know O intelligent reader may Allaah bestow mercy upon me and you that the
Scholars laid down guidelines for the acceptance of the jarh and for not accepting it, and
for when the ambiguous jarh is accepted and for when nothing but the jarhul-mufassar is
accepted. And the Scholars have worked in accordance to these guidelines, which were
derived from the proofs of the Book and the Sunnah, they are far removed from the desires
and bigotry as well as far removed from the rejection of the jarh due to it being convincing
or not convincing.
14

Qadariyyah: The Qadariyyah are the followers of Mabad al-Juhanee, and from their false beliefs are: that
Allaah has no prior knowledge of anything until it come into existence; that it is people and not Allaah who
are the creators of their own actions, denying aqeedah in the punishment of the grave, and denying that the
authentic hadeeth is an evidence for the aqeedah, unless it is related in mutawaatir (concurrent) form. Refer to
al-Milal wan-Nihal (l/72) of ash-Shahrastaanee and Sawnul-Mantaq wal-Kalaam (p. 160) of as-Suyootee.
15
Refer to al-Ibaanah (2/456) of Ibn Battah.

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Al-Haafidh Ibn Katheer (d.774H) said, As for the speech of these Imaams who are
ascribed to this affair, then it is befitting for the Muslim to take their speech without the
reasons for it being mentioned. That is because he realizes their knowledge, their
experience and their proficiency in this affair and he describes them with justice and
righteousness and experience and sincere advice; not to mention that when they declare a
man daeef (weak), or declare him matrook (abandoned) or declare him kadhdhaab (liar) or
the likes of that. So the skilled muhaddith (Scholar of hadeeth) is not moved against them
due to their truthfulness, their trustworthiness and their sincerity. Due to this, ashShaafiee said in many of his statements about the ahaadeeth, It is not confirmed by the
people of have knowledge about hadeeth. And he would then reject it and not use it as a
proof for precisely that reason.16
And Ibn Hajr said, If the one who has been criticized does not have any tadeel (praise) to
his credit, then the general criticism against him is accepted without having to clarify the
reason for it, as long as the criticism emanates from someone who knows this person
well.17
So why doesnt Shaykh al-Halabee take the speech of the Scholars about Abul-Hasan, alMaghraawee, al-Huwaynee and other than them, thereby following the manhaj of the Salaf?
This is what the Salafee must do; he follows the Scholars of the Salafus-Saalih. So why this
deviation and these corrupt, oppressive and destructive principles instead of the principles
of the Salaf?
And I shall mention for you O intelligent reader the guidelines by which the jarh can
be rejected after discovering the reason behind it, then compare between them and the
principle of al-Halabee, not convincing.:
1. One may refrain from accepting the jarh if it is feared that the reason for it is a
disagreement in belief of a rivalry between contemporaries.
2. The jarh is not accepted against someone who has an extensive record of
trustworthiness and his leadership is well-known.
3. There is no consideration given to the jarh of someone whose isnaad (chain of
narration) does not go back the Imaam being spoken about.
4. No attention is paid to the jarh of someone who is marjooh (criticized) himself.
5. No attention is paid to the jarh whose source is overwhelmingly thought to be daeef
(weak).
6. A jarh could occur due to a mistake in the manuscripts from the books.
7. Giving precedence to the terminologies of the Imaams who applied them from the
terms of al-Jarh wat-Tadeel.
8. Giving precedence to the speech, which rejects the terms of al-Jarh wat-Tadeel, and
the circumstances which necessitate mentioning them about the narrator.
16
17

Refer to Ikhtisaar Uloomil-Hadeeth (p. 79) of Ibn Katheer.

Refer to Nuzhatun-Nadhr (p. 73) of Ibn Hajr.

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And there are other than these from the principles and guidelines.
[2]: Shaykh al-Halabee said, So it could be that what is a jarh according to you is not a jarh
according to me. And it could be that what is jarh according to you is also a jarh according
to me, but you view that it has happened to this narrator and I say that it has not happened
to this narrator. You may view that he did this deliberately and I may view that he has an
excuse. Is the deliberate offender and the excused one the same?
I say: The jarh (criticism) of Ahlus-Sunnah against the people of desires in the past and the
present was based upon knowledge and upon irrefutable proofs and evidences. And it is
not based upon conjecture and doubts and the people of sound intellects and dispositions
are safe from it, but the people of desires are not safe from it. So they cause doubts about
its correctness and they revile the Imaams of Ahlus-Sunnah, who are free of guilt,
honourable and sincere advisors. And in this time, Ahlus-Sunnah have criticized the people
of innovation based upon their realities, their writings, their books, their articles and based
upon their statements, which are recorded in their voices. However, the people of desires
in this time are stauncher in obstinate rejection and pride, as well as in sophistry and in
causing doubts about the clear realities in a manner that the people of desires in the past
were not.
So are the Kawthariyyoon (i.e. the followers of Muhammad Zaahid al-Kawtharee) safe from
the criticism of their adversaries such as the Imaams: al-Muallimee (d.1386H) and alAlbaanee (d.1420H). And are the Ahbaash18 safe from the criticism of al-Albaanee against
their falsehoods and their misguidance? And are the Ikhwaanul-Muslimoon and the
Qutbiyyoon safe from Shaykh al-Albaanee, Shaykh Ibnul-Uthaymeen (d.1421H), Shaykh alFawzaan, Shaykh Rabee, Shaykh an-Najmee, Shaykh Zayd Ibn Muhammad al-Madkhalee
and other than them safe from their criticisms of Sayyid Qutb and his likes?
Rather, are the soldiers recruited to serve the Qutbiyyeen, such as Adnaan Aroor, alMaghraawee, Abul-Hasan al-Maribee, Muhammad Hassaan and their likes safe from the
criticism against Sayyid Qutb?
So dealing with the criticism and the jarh (disparagement) that is built upon the manhaj of
the Salaf and built upon the sincere advice and upon the proofs and evidences with these
methods of the mumayyiah19 does not emanate from anyone other than a person of desire.
18

Ahbaash: They are very recent modern-day group founded by Abdullaah al-Hararee al-Habashee an
Ethiopian of obscure background who settled in Lebanon, where he began to call to his deviant ideas. His
beliefs are a mixture of the deviant groups of old, from the Jahmiyyah, the Mutazilah and Murjiah. The
Ahbaash have also become known for causing great controversy in opposing the ijmaa (consensus) of the
Ummah in the direction of the Qiblah. Shaykh Muhammad Naasirud-Deen al-Albaanee (d.1420H) has refuted
this group and its founder on several occasions.
19 Mumayyiah: This term refers to those who water-down the Salafee manhaj in order to accommodate the
people of innovation. Refer to the audio cassette, Jinaayatut-Tamayyu alal-Manhajis-Salafee of Shaykh Ubayd
al-Jaabiree.

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And they way out from this feebleness is to establish the proof. So if I were to establish the
proof for you that this jarh applies to this man regardless of whether he is an innovator or
a narrator then it is obligatory upon you to accept it. And there is no room for your
statement, You are suspicious of him. As for when I do not have a proof with me, and
you have a proof against my suspicion, then the ruling is in favour of what you say. As for
when there is no proof found with this one, nor with that one, then the issue is one of
restraint up until the proof comes.
[3]: Shaykh al-Halabee said, We have established these principles and we have founded
these foundations. However, they must be practiced in accordance to the actual Shareeah
revelation, not with desires and fantasies.
I say: Firstly: The praise is for Allaah that you have admitted that the source for these
newly-invented principles and these corrupt foundations is Shaykh al-Halabee and that the
Scholars and the Salafee manhaj have nothing to do with them.
Secondly: How can the forming of corrupt principles be a Shareeah legislated act?!!

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THE FI FT H SECTIO N:
Questioner: What are the causes that expel a man from Salafiyyah?
Al-Halabee: When he opposes a fundamental principle from the fundamental principles
(usool) of the manhaj of the Salaf without an acceptable excuse and by persisting upon it
when the proof is established against him by the people of knowledge. These are three
principles.
Questioner: Meaning, if a person quotes from Sayyid Qutb?
Al-Halabee: Merely quoting from Sayyid Qutb is an error and an error is not easy.
However, this by itself is not enough of a reason to expel the Salafee from his Salafiyyah.
Questioner: He praises Sayyid Qutb?
Al-Halabee: And even if his praise is sincere. Now, the Muftee of the Kingdom of Saudi
Arabia has praised Sayyid Qutb and he has quoted from Sayyid Qutb. If we open up this
door, what will you say? Now, I can give you a number of Shaykhs, Scholars of Saudi
Arabia who quote from Sayyid Qutb in their books. And it has not been related to us
about them that they have said, We used to quote from him and now we have recanted
because the man is such and such. With great regret, who dares to say these are innovators
and they have praised the people of innovation? We say this is an error and we do not
agree with it. However, the speech is not about declaring errors and not agreeing with
them; the speech is about tabdee (i.e. declaring people innovators). This is the issue.
And the refutation upon this speech is from various angles:
[1]: Shaykh al-Halabee said, When he opposes a fundamental principle from the
fundamental principles (usool) of the manhaj of the Salaf without an acceptable excuse and
by persisting upon it when the proof is established against him by the people of knowledge.
These are three principles.
I say: The usool (fundamental principles) of the manhaj of the Salaf are the usool that the
Imaams have mentioned. And at the head of them is Imaam Ahmad in Usoolus-Sunnah, alLaalikaaee (d.418H), Ibn Battah (d.387H), al-Barbahaaree (d.329H) and other than them.
So whosoever opposes them, then he has left from the manhaj of the Salafus-Saalih, except
if he is ignorant about them, in which case he must be advised. So if he continues and
does not answer, then it is ruled upon him that he has left the Salafee manhaj.
And there has not come in the speech of the Scholars what Shaykh al-Halabees speech
affirms, that the opponent is excused when he opposes the foundations of the Sunnah or
the Salafee manhaj due to an acceptable excuse. Likewise, it has not come that he is excused
when he opposes the foundations of the Sunnah without persisting in them. And with an
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example, the statement will become clear: So from the foundations of the Sunnah or the
Salafee manhaj is that the Quraan is the speech of Allaah, it is not created. So if someone
from the people comes with an excuse that is acceptable in his view and says, The Quraan
is created. And a second person comes and says, In order to stay out of the disagreement,
we do not know whether the Quraan is the speech of Allaah, or whether it is created. So
we will refrain from that because no clear proof has come to clarify this issue and so on
Or perhaps he says, I do not persist upon this opposition. However, I say it without
persistence. So is this strange manhaj and these principles, which are foreign to the
manhaj, accepted from these ones?
And if another one comes and says, I do not believe in the punishment of the grave.
However, I attest (tasdeeq) to it, because its ahaadeeth are aahaad (singular) and aqeedah
cannot be formed, except upon certainty. And this is an acceptable excuse in his view.
Or perhaps there are examples we are unaware of, where it is possible to apply these
principles, except that the goal of forming these principles is to protect himself and others
and to prove the correctness of his corrupt principles and to protect his new manhaj in
praising and defending the people of innovation, such as Muhammad Hassaan, al-Maribee
and al-Maghraawee, with the proof that the questioner follows his (i.e. Alee al-Halabees)
speech with the following question, Meaning, if a person quotes from Sayyid Qutb?
[2]: So al-Halabee says, Merely quoting from Sayyid Qutb is an error and an error is not
easy. However, this by itself is not enough of a reason to expel the Salafee from his
Salafiyyah.
I say: If one quotes the aqeedah of Sayyid Qutb in takfeer of the societies and his statement
that the Quraan is created and his cursing of Muaawiyah and Amr Ibnul-Aas (radiyallaahu
anhumaa) and his takfeer of Abee Sufyaan and other than that from the calamities, seeking
proof with that, then is this not sufficient for tabdee of this one who quotes and affirms the
aqeedah of Sayyid Qutb?! Indeed, the Salaf warned against looking into the books of the
people of innovation. So how can one quote from them, except if he is upon the tamyeeee
manhaj of al-Halabee, in which this is permissible?!
[3]: The questioner asks, He praises Sayyid Qutb? Al-Halabee answers, And even if his
praise is sincere.
I say: This is the goal of these principles, to protect Muhammad Hassaan and other than
him with regards to his praise for Sayyid Qutb and to protect al-Halabee himself in his
praise for Muhammad Hassaan, al-Maghraawee and al-Maribee. So take note may Allaah
bestow mercy upon you of these cunning methods which protect the people of
innovation from the speech of the Scholars against them. So he wants to say that

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Muhammad Hassaan has an acceptable excuse in his praise for Sayyid Qutb, Ibn Laadin,
Amr Khaalid20 and other than them.
So since when my brother for the sake of Allaah is the one who praises and extols the
people of innovation not considered like them due to an acceptable excuse or lack of
persistence?
Indeed, the one who praises the people of innovation is in reality calling to their
innovation and inciting the people to take them as an example. Ibn Katheer (d.744H)
said, And al-Bukhaaree related this for Imraan Ibn Hittaan al-Khaarijee, the one who
praised Abdur-Rahmaan Ibn Muljam the one who killed Alee. And this is from the
calls to innovation and Allaah knows best.21
Shaykh Saalih al-Fawzaan was asked the following question, Whosoever opposes the usool
of the Salafee way, from those who are around us, and he aid the other methodologies by
praising their founders and their thinkers, is it obligatory to attribute him to them in order
to warn the people against him so that they will not be deceived by him and his manhaj?
So he hafidhahullaah replied, Whosoever opposes the manhaj of the Salaf and praises
the methodologies that oppose the manhaj of the Salaf and he praises their people, then he
is to be considered from the people of opposition. It is obligatory to call him and to advise
him. So he will either come back to the truth, and if not, then he is to be boycotted and
cut off.22
20

Amr Khaalid: He is an extremely ignorant Egyptian caller, who has gained favour amongst the ignorant
masses through his television appearances and tapes. He calls to modernism and philosophy in the worst
way. Shaykh Saalih as-Suhaymee and other Scholars have warned against him. Shaykh Ubayd al-Jaabiree
said, This man is from the callers to misguidance and he is from the people of philosophy and from the
followers of the corrupt rationalist school whose leaders are al-Ghazzaalee and other than him It is not
permissible to listen to his tapes, nor to read his books. So the man is a philosophical, rationalist deviant.
He does not call to the Sunnah as Ahlus-Sunnah do with the Book and the Sunnah. Rather, he calls to
rationalism and philosophy. Refer to to the audio series, Rudoodul-Ulamaa alaa Akhtaa Amr Khaalid.
21
Refer to al-Baaithul-Hatheeth (1/300) of Ahmad Shaakir.
22
Refer to al-Ajwibatul-Mufeedah (p. 161) of Saalih al-Fawzaan. And from the witnessed examples in which
these people have applied these corrupt principles is when one of the bigoted followers of Shaykh Mashhoor
Hasan Salmaan asked him, Why have you praised al-Qardaawee and Sayyid Qutb in one of your books,
which is Kutub Hadhdhara minhal-Ulamaa, where you declared them from the Scholars? So Shaykh
Mashhoor replied to him, Imagine if the Ikhwaan and the Ahbaash were to unite against us the strangeness
would surely be severe upon us. So the bigoted follower replied, Allaahu akbar! Look at this amazing fiqh
(understanding) and far-reaching outlook. He wants to recruit the Ikhwaan against the Ahbaash. So the
bigoted follower accepted this from him because it was an acceptable excuse in his view. So he did not object
to his Shaykh praising the people of innovation. And this is extremism (ghuloo) and bigotry towards
individuals, not towards the truth and its people. So if you want to dispraise the Sheeah, do you then use
this principle to praise the opposite extreme of the Sheeah? What is this foreign manhaj? And the Messenger
(sallallaahu alayhi wa sallam) informed us about the forthcoming strangeness and he informed us that the one
who held onto the Sunnah would be like the one who was holding onto hot coals. So if you are not able O
Mashhoor to handle this strangeness, then leave the battlefield for its people and do to approach us you
and whosoever is with you with methodologies that are foreign to the Sunnah.

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And Shaykh al-Halabee has absolved the one who praises the people of innovation upon
the basis that perhaps he has with him an acceptable excuse, or that perhaps he does not
persist upon this praise. And this speech is from the falsest of falsehood.
Shaykhul-Islaam Ibn Taymiyyah ( ) said, And whosoever maintains good thoughts about
them and he claims that he does not know their condition he must be made aware of
their condition. So either he must separate from them and openly reject them, and if not,
then he is placed along with them and considered from amongst them. As for the one who
says that their speech has an excuse which agrees with the Shareeah, then he is from their
heads and their leaders. So if he is clever, then he knows that he has lied to himself in
what he has said.23
[4]: al-Halabee said, Now, the Muftee of the Kingdom of Saudi Arabia has praised Sayyid
Qutb and he has quoted from Sayyid Qutb. If we open up this door, what will you say?
This speech is false. So your statement that he has praised Sayyid Qutb in this form means
that the Muftee has taken praise of Sayyid Qutb as a habitual practice and the affair is not
like that. Since, it is well-known from him that it did not emanate from him except once.
And this is a mistake from a Scholar. Then, he was asked after that about the statement of
Sayyid Qutb, And when Muaawiyah and his colleague Umar relied upon lying,
deception, treachery, hypocrisy and bribery and buying protection. Alee was unable to
sink to such a low level. So it is not surprising that the two of them succeeded and he
failed. Indeed, his failure is nobler than every form of success.24 So the noble Muftee
replied, This is the speech of a wicked Baatinee (i.e. a sect of the Sheeah), or an accursed
Jew. A Muslim does not speak like this.25
And your statement, and he has quoted from Sayyid Qutb, implies that he repeatedly
quotes from Sayyid Qutb and this is a broad call that you are not able to confirm.
And we are saddened by these methods through which you defend those who praise Sayyid
Qutb and those who have deviated in his name and those who are enamoured by
abundantly conveying from him and those who wage war against Ahlus-Sunnah for his sake.
[5]: Al-Halabee said, Now, I can give you a number of Shaykhs, Scholars of Saudi Arabia
who quote from Sayyid Qutb in their books. And it has not been related to us about them
that they have said, We used to quote from him and now we have recanted because the
man is such and such. With great regret, who dares to say these are innovators and they
have praised the people of innovation?

23

Refer to Majmooul-Fataawaa (2/133) of Ibn Taymiyyah.

Refer to al-Kutub wash-Shakhsiyyaat (p. 242) of Sayyid Qutb.
25
The noble Muftee stated this on the 15th of Rajab, 1426H in Taaif. This statement was stated by him after
his praise for Sayyid Qutb since the Scholars advised him about this man.
24

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I say: Why dont you name for us those Scholars who have quoted from Sayyid Qutb in
their books? And if you cannot do so, then this is a claim that you have alleged to
exonerate your corrupt manhaj!

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THE SIXT H SECTION:

Questioner: Is there a person whose aqeedah opposes his manhaj?
Al-Halabee: It is possible that this exists. This exists. We find now that we know of some
people meaning, in aqeedah you will see him in Tawheedul-Uloohiyyah, in al-Asmaa wasSifaat, in the issue of al-Qadr (divine pre-Decree), in all of the issues. However, in the issue
of the rulers, he declares the rulers to be disbelievers. In the issue of manhaj we see him as
a bigoted hizbee. It is possible that there is a secret understanding present. However, I will
say a statement that I have always repeated. I say the manhaj is the protective sphere for the
aqeedah. The manhaj is like a cup. If clean water is placed within a clean cup, the cup
preserves that cleanliness. If clean water is placed within a dirty cup, then this dirt will
dissolve into the water and corrupt it. The condition of manhaj and aqeedah is likewise.
How quickly one of them overtakes the other; either his sound aqeedah will overtake his
manhaj so that his manhaj becomes Salafee, or his khalafee manhaj will have influence over
his aqeedah so that his aqeedah becomes like his disturbed madhhab in rare cases.
The following is what can be observed about this speech:
[1]: Al-Halabee said, It is possible that this exists. This exists. We find now
I say: It is understood from his speech that this is his differentiation between the aqeedah
and the manhaj, since (according to al-Halabee) a man can be upon the Salafee aqeedah and
his manhaj can be Takfeeree. And this differentiation is strange, it has no proof. Rather,
the aqeedah enters into the manhaj and the manhaj is not separate from the aqeedah. And
a man cannot be upon an aqeedah that is different from the manhaj.26
Shaykh al-Fawzaan hafidhahullaah was asked, Is there a difference between the aqeedah
and the manhaj?
So he answered, The manhaj is more important than the aqeedah. The manhaj can be in
the aqeedah, in the dealings, the manners, the social and business interactions and all
26

Shaykh Muhammad Amaan al-Jaamee (d.1417H) said in the recording, al-Ajwibatudh-Dhahabiyyah alalAsilatil-Manhajiyyah, The manhaj is the way and the aqeedah is what the person believes within himself, such
as your Lord, your Religion and your Prophet. That is the manhaj of Ahlus-Sunnah wal-Jamaaah in aqeedah.
So the path to this aqeedah and the path upon which this aqeedah traverses, there is no difference between
the two. They are inter-connected. And the statement that so and so is Salafee in aqeedah and Ikhwaanee in
manhaj is a philosophy that has no meaning.
Shaykh Rabee Ibn Haadee al-Madkhalee mentioned in his recorded lecture, ath-Thabaat alas-Sunnah, The
affair of differentiating between the aqeedah and the manhaj has occurred in this age. The people did not
used to differentiate between the aqeedah and the manhaj. However, the fitan (trials, tribulations) have come,
so some of Ahlus-Sunnah have been confused into differentiating between the aqeedah and the manhaj.
However, Shaykh Ibn Baaz (d.1420H) did not used to differentiate between the aqeedah and the manhaj. So
he used to say that all of it is one.

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throughout the life of the Muslim. Every course of action that the Muslim takes is called
the manhaj. As for the aqeedah, then it refers to the basis of eemaan (belief) and the
meaning of the two testimonies (shahaadatayn) and their requirements. This is the
aqeedah.27
[2]: Al-Halabee said, The condition of manhaj and aqeedah is likewise. How quickly one
of them overtakes the other; either his sound aqeedah will overtake his manhaj so that his
manhaj becomes Salafee, or his khalafee manhaj will have influence over his aqeedah so that
his aqeedah becomes like his disturbed madhhab in rare cases.
I say: This speech is incomprehensible. It contains fumbling and confusion. So how can
his sound aqeedah overtake his manhaj, or his manhaj hold influence over his aqeedah?
Rather, the influence of the manhaj is the influence the aqeedah and the influence of the
aqeedah is the influence of the manhaj. And it is not possible for the manhaj to be correct
whilst the aqeedah is corrupt or vice versa.28

27

Refer to al-Ajwibatul-Mufeedah (p. 123) of Saalih al-Fawzaan.

Shaykh Rabee said about this differentiation, This is empty speech and prattle. Refer to the cassette, atTaqwaa wa Aathaaruhaa at-Tayyibah, the second side.
28

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THE SEVENTH SECTI ON:

29

In this same cassette and in other than it, he praises al-Maghraawee the Takfeeree and
defends him. So he (i.e. al-Halabee) was asked, Do you still say that he (i.e. alMaghraawee) is Salafee? So he answered, And I still do and I still do. And he further
stated, As for saying that he is a Takfeeree, then by Allaah, I believe that he is not
Takfeeree.
I say: Every Salafee knows that al-Maghraawee is an innovator who is misguided and
misguiding others. Shaykh Rabee, Shaykh an-Najmee, Shaykh Muqbil, Shaykh Ubayd
and Shaykh Muhammad Ibn Haadee have judged him so. And before you are some of the
objectionable statements of al-Maghraawee:
Al-Maghraawee says, If the Ummah has successively carried out, proposed and agreed with
disobedience and it has agreed with Shirk and it has agreed with deviance and it has agreed
with women uncovering and it has agreed with casting off the Religion of the Ummah and
it has agreed with apostasy and it claims ignorance of all these oppositions, then what will
befall it? What does it want? So O brothers this assessment is inevitable, there is no
escape from us assessing our current reality with these aayaat that Allaah revealed to our
Prophet Muhammad. And they shall remain if Allaah so wills up until the Hour is
established,
So the Shaytaan made them slip therefrom and took them out from that in which they
were. [Sooratul-Baqarah 2:36].30
And al-Maghraawee also says, The idol is everything that is worshipped besides Allaah, so
that is an idol. An idol can be something living or it can be And from the greatest
worshipped idols is that someone rules in the earth by other than the Shareeah of Allaah.
So he is an idol from the idols and the one who is ruled by him is an idol from amongst
the idols.31
And he said, So they bayah (pledge of allegiance) is not given, except to the Imaam of the
Muslims and their Caliph with its various conditions, which are: to listen to and obey
Allaah and His Messenger in their rulings, to carry out the prescribed punishments
(hudood), to give the right from the oppressor to the oppressed and to establish justice
between them, to perform the Prayers amongst them, to take the zakaat (alms) from them,
to perform the Hajj for them, to perform Jihaad against the disbelievers with them, to
protect them against whatever he protects himself from, to feed their poor and medicate
their sick. So this is the one who deserves to be given allegiance. And anything other than

29

I have not quoted the full text of this section due to the long speech in it. So refer back to the cassette.
Refer to his audio series, Tafseer Sooratul-Baqarah (no. 14).
31
Refer to the Darsul-Aqadiyyah series, the third cassette.
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the bayah of the Shareeah is merely thievery and stealing (i.e. of the Islamic authority),
which is done by those who connive and ambush the minds of mankind.32
And he said, So if Umar could see what the Muslims have done in the eastern part of the
earth and its west, he would surely wage war against them as Jihaad against the disbelievers.
If he were to see them, he would surely fight against them as Jihaad against the
disbelievers.33
And he praised Safar al-Hawaalee34 when he said about him, And Shaykh Safar alHawaalee has good books through which Allaah has brought about great benefit. And we
hope to Allaah the Blessed and Exalted to grant him relief and to return him to his activity
in defence of the Salafee aqeedah.35
And he also said, In the country of Kuwait, there is a good group and at the head of it is
Shaykh Abdur-Rahmaan Abdul-Khaaliq.36 He has beneficial books, even if they are not
free from observances and errors. So one must benefit from them in the degree to which
they serve the Salafee manhaj and the rest of his brothers and his students who have benefit.
We hope to Allaah that He grants them success upon every good.37
And he has other than these from errors in manhaj.

32

Refer to Mawaaqiful-Imaam Maalik (p. 16) of al-Maghraawee.

Refer to his audio series, al-Faarooq Umar, the second tape.
34
Safar al-Hawaalee: He was mentioned by Shaykh Muqbil in Fadaaih wa Nasaaih (p. 72) and by Shaykh
Ahmad an-Najmee in al-Mawridul-Adhabiz-Zullaal (p. 241).
35
Refer to al-Masaadirul-Ilmiyyah fid-Difaa anil-Aqeedatis-Salafiyyah (p. 115) of al-Maghraawee.
36 Abdur-Rahmaan Abdul-Khaaliq: Shaykh Muqbil Ibn Haadee al-Waadiee rahimahullaah said about
him in his book, al-Makhraj minal-Fitnah (p. 122), He is not to be relied upon with regards to his book, alFikrus-Soofee, because he quotes from Tabaqaatus-Soofiyyah by Abee Abdur-Rahmaan as-Sulamee, and he is
accused. Then the Shaykh said, And I believe that he is amazed with himself. And Shaykh Muqbil said
about him in his book, Fadaaih wa Nasaaih (p. 49), He has deviated. And then he said, May Allaah not
reward him with goodness. And he said about him on (p. 50), And he has now become Salfatee (i.e.
influenced by democracy). And he mentioned on (p. 53), And it is befitting that he be restrained, even
though he is young in age. And the Shaykh made additional mention of him in Fadaaih wa Nasaaih (p. 70,
106-108, 125, 131, 134). He was mentioned by Shaykh Ahmad Ibn Yahyaa an-Najmee in the book, alMawridul-Adhabiz-Zilaal (p. 228, 231-232).
37
Refer to al-Masaadirul-Ilmiyyah (p. 115).
33

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