ABU USAAMAH TAKES HIS CUT & PASTE FROM HIS INNOVATOR SHAYKH ALI HASAN AL-HALABI
The Traits of An Innovator: Ali Al-Halabi’s Cutting off Speech, Playing About with it and Distorting it’s Meanings. Abu Usaamah himself said about Ali Al-Halabi – “ I am a supporter of Ali Hasan Al-Halabi. I support him. I support what he is upon.”1.
Ali Al-Halabi is known for his cutting off speech, adding to it and distorting it, in order to twist the meaning of it to his agenda. An example of this which follows is his cutting from the speech of Imaam Abdur-Rahmaan As-Sa’di (rahimahullah). Here let us first present to the reader the original text from the Imaam himself, before any distortions were added by Al-Halabi. Once the reader acquaints himself with such trickery then this is in reality enough (a reason) to bring Al-Halabi down and warn against him!
من الغلط الفاحش الخطر قبول قول الناس بعضهم ببعض، ثم يبنى عليه السامع حبا أو بغضا، ومدحا وذما؛ فكم حصل بهذا الغلط من أمور صار عاقبتها الندامة، وكم أشاع الناس عن الناس أمورا لا حقيقة لها بالكلية، أو لها بعض الحقيقة فنميت بالكذب والزور، وخصوصا ممن عرفوا بعدم المبالاة بالنقل، أو عرف منهم الهوى.
فالواجب على العاقل التثبت والتحرز، وعدم التسرع.
وبهذا يعرف دين المرء ورزانته وعقله
Imaam as Sa’di (rahimahullah) said in the above that (slightly paraphrased) “from the repugnant dangerous mistakes is when people accept one another’s speech, then the one who hears (or heard or hear that speech) establishes love, hate, praise and dispraise based on that”. Then the Imaam further stated that “how many mistakes have been committed (through this behaviour) regarding affairs whose end result became a matter of regret?! And how many affairs have been spread by people from other people which are complete unreality?! Or it has some reality, so lies and falsehood are added to it, especially those known for not having concern regarding what they narrate, or known for following desires. Therefore, it is obligated on an ‘aaqil (a sensible person with sound reasoning and intellect) that he ascertains, takes precaution and not to be hasty. And by way of this, the religion of a person is known (soundness of his path), his composure and ‘aql (sound reasoning or intellect)”
So the above statement is an example of that which was doctored by Al-Halabi purposely to suit his own agenda and methodology. Ali Al-Halabi transmitted a cut down version, in his book [Manhajus Salafus Saaleh’ 2nd Edition’ page 229] from the statement of Imaam Abdur-Rahmaan As-Sadi (rahimahullaah) as follows:
من الغلط الفاحش الخطر قبول قول الناس بعضهم ببعض، ثم يبنى عليه السامع حبا أو بغضا، ومدحا وذما؛ فكم حصل بهذا الغلط من
أمور صار عاقبتها الندامة، وكم أشاع الناس عن الناس أمورا لا حقيقة لها بالكلية،
فالواجب على العاقل التثبت والتحرز، وعدم التسرع.
وبهذا يعرف دين المرء ورزانته وعقله
So based on the above version (transmitted by Al-Halabi Al-Mubtadi) it means the Imaam said that “from the repugnant dangerous mistakes is when people accept one another’s speech, then the one who hears (or hear or heard that speech) establishes love, hate, praise and dispraise based on that”; and that he then went onto complete it with “how many mistakes have been committed (through this behaviour) regarding affairs whose end result became a matter of regret?! And how many affairs have been spread by people from other people which are a complete unreality?! Therefore, it is obligated on an aaqil (i.e. a sensible person of intellect) that he ascertains, takes precaution and not to be hasty. And by way of this, the religion of a person is known (i.e. soundness of his path), his composure and aql (sound reasoning or intellect).
After Ali Al-Halabi transmitted this statement, he commented, saying: “Be careful, may Allaah protect you; the Shaikh (i.e. Imaam Sadi) did not distinguish in this warning with regard accepting from a thiqah (a reliable person) and ghayr thiqah (an unreliable person)! Indicating to the mistake that may occur even from a reliable person; and the مفاسد (corrupt affairs), محن (adversities, trials ordeals etc), بلاء (affliction) and إحن (enmity, rancour, malice arises from some affair) that results from it. (See specimen on next page)
Dear Reader take note! Halabi purposely cut out from the speech of Imaam As-Sadi in order to confuse the reader. The principle with ahlus-Sunnah is that we accept the news given by the one who is thiqah (the trustworthy, reliable person) without the need to verify or check the statement. Halabi wants to distort and change this principle and so purposely omits the following sentence:
[و لها بعض الحقيقة فنميت بالكذب والزور، وخصوصا ممن عرفوا بعدم المبالاة بالنقل، أو عرف منهم الهوى –
“Or it has some reality, so lies and falsehood are added to it, especially those known for not having concern regarding what they narrate, or known for following desires.”
So why is it omitted? Because if he were to include the full statement, it would no longer give credence to his own innovated principle of “having to verify from everyone – thiq’a (trustworthy) or ghayr thiq’a (non trustworthy)”. Furthermore he makes manifest his own innovated principle, as part of his notes; in order to pollute the reader’s thinking into holding that you “must check and verify the statements of a thiqa’ person”, in the same way you must verify one who isn’t thiqa’. This is in contradiction to even how Imaam as-Sa’di(rahimahullah) presented it, as he was making clear to the reader to beware those who are untrustworthy, not trustworthy.
So let us see what Imaam Sadi (rahimahullaah ) stated in the regarding the news given by a faasiq (open sinner) and truthful person. Allaah ( The Most High ) said: “O you who believe! If a faasiq comes to you with news, verify it.”
Imaam Sadi commented on this ayah saying:
“This is also from the etiquettes expected from those of understanding to adorn themselves with and implement. And that when a faasiq informs them of some news, they [should] verify the news he transmits (to them) and don’t just simply accept it; for indeed there is a grave danger in that and [risk] of falling into sin. Because if his news is made the same as that of a truthful upright person, the decision is made in accordance with that and what it necessitates. Then lost of lives and wealth occurs without due right due to that information, resulting in regret.
Rather what it is obligatory is that when a faasiq transmits news, that it is verified and clarified. If the proofs and supporting factors affirm his truthfulness, it is acted upon and believed. And if they indicate to falsehood, it is declared false and not acted upon.
So in this is a proof that the news [transmitted by] the truthful one is accepted and the news from the liar rejected, while the news from a faasiq is (temporarily) suspended as we mentioned, and that is why the Salaf would accept narrations from many of those (particular) khawaarij who were well known to be truthful, even if they were wicked sinners.”
Abu Usaamah’s Similar deceitful, cutting, pasting & doctoring to suit his own agenda- Live on stage! A Mirror of the Above from Halabi…
In 2010 Abu Usaamah ad-Dhahabi carried out a similar action, whereby he added to the words of Shaikh Sadlaan during a tele-link. This is an imitation of his mubtadi Shaykh Ali Al Halabi—about whom Abu Usamah himself said (in his feeble video defence when ending up in the wrong masjid):
I am a supporter of Ali Hasan Al-Halabi. I support him. I support what he is upon. His mistakes we put that aside. I say that in public and I say that in private.
Ustaadh Abdulilah Lahmami (may Allaah preserve him) caught him at the time, writing:
“Then Abu Usama Khalifah added in the translation that Sheikh Rabee’ should stop “cursing the dead people… “Due to a hadeeth of the Prophet salallaahu ‘alaihi wa sallam mentioning this. This addition was not mentioned by Sheikh Sadlan in the Arabic so take note.”
So once again, Abu Usaamah was caught out, adding to the speech of the Shaykh in order to cause confusion, and fitnah; and spread rancour in the hearts of the people toward Shaykh Rabee’ (hafidhahullah)- and this due to nothing except, that which burns inside him, against the noble Shaykh; and the Salafis as a whole. Ustaadh Abdulilah (may Allaah preserve him) also said:
“After visiting Sheikh Rabee’ ibn Haadi Al-Madkhali this weekend, he added that one should clarify to the people that he does not curse the dead (as Abu Usama khalifah added) and likewise to make mention that the scholars have always refuted the errors of those who have erred. Likewise, these refutations are a mercy for the dead so that people don’t follow them in their errors.’’2
Here we remind you again the statement of Shaikh Muhammad Baazmool: “And whenever you find the statement of a muhaqqiq scholar being utilized as proof by a person of bid’ah and falsehood in seeking to establish his falsehood; and you refer that statement back to its original source- you will not find except that this (person of falsehood) did cut off and separate some part of it from another part.’’3
And so we can see that the bid’ee Abu Usaamah is just a mirror of his innovator Shaykh Ali Hassan Al-Halabi. There is no difference in their methodology! This is affirmed by Abu Usaamah ad-Dhahabi’s own statements as quoted before; as well as his actions, wherein both have been caught twisting speech of the Scholars of truth and Sunnah, in order to suit their agenda and ideology that they want to promote.
It is important that the noble reader is made aware of such sneaky trickery, lest they be taken in by their speech, and be taken astray, and with Allah is the success.
1: His Youtube Response (link)
2: For further details see link: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=10356
3: Wasaa’l Ahlil Baatil Fee Taqreeri Baatilihim’ page: 63