This is a statement from shaikh saleem al-hilaali that was transcribbed from a lecture he gave recently
All Praise belongs to Allah and may Prayers and Peace be upon the Messenger of Allah and upon his
family and his companions and upon those who follow his guidance. To proceed:
Our noble teacher Saleem bin
'Eed Al-Hilaalee (may Allah preserve him) was asked the following question during his most recent, most beneficial and enjoyable
trip to Britain for the purpose of spreading knowledge and d'awah:
"'O our Sheikh what is your stance in regards
to the fitnah of Abul-Hasan Al-Ma'rabee? Benefit us with your answer may Allah reward you with good!"
answered (may Allah preserve him):
"All Praise is for Allah and may the prayers and peace be upon the Messenger
of Allah. The answer to this question is in a number of points:
First of all attributing the fitnah to either
one of the two parties involved therein; I mean Abul-Hasan and Shaikh Rabee', may Allah preserve them both, is a grave error.
Indeed the source of the fitnah is only those who go back and forth between the two parties; those about whom my brother,
Shaikh Abul Anas, has spoken previously.
The second point is that, that which has been attributed to the brother,
Sheikh Abul-Hasan can be divided into two parts:
-That which is correct: Meaning that Abul-Hasan has actually fallen
into what he has been accused of like those words which he spoke in regards to the companions (of Allah's Messenger (SAW))
and his position towards Sayyid Qutb.
And he has recanted these matters or he has recanted most of them.
second portion are those matters which it would not be correct to attribute to him. An example of this would be what has been
ascribed to him in the matter of khabr al-ahaad.
That which has been confirmed from him in relation to khabr al-ahaad,
that it provides uncertainty, well this is the statement of the majority of the scholars in this regard. However the difference
between Ahlus-Sunnah and the people of Innovation in this matter is not in the confirmation (acceptance) of khabr al-ahaad.
Rather it is in the use of khabr al-ahaad as a proof or evidence. The people of innovation do not allow the use of khabr al-ahaad
as a proof, whether in matters of religious rulings and regulations (ahkaam) or in matters of belief (aqeedah) while some
of them differentiate between ahkaam and aqeedah (accepting khabr al-ahaad in matters of ahkaam but not in matters of aqeedah).
But the brother Abul-Hasan (may Allah preserve him) has said, frankly, in more than one sitting, and in more than
one book, that he differs from Al-Khawaarij and the M'utazilah, and that he accepts and rules by the authentic and good khabr
al-ahaad in matters of belief and religious rules and regulations.
The third point is that, those who delved
deeply into the errors of Abul-Hasan, and did so purposefully (whether) in his books or his cassettes, by doing so they invited
the other side to delve deeply into the writings of Shaikh Rabee' and his cassettes. So within the cassettes and the writings
of Shaikh Rabee' were found mistakes similar to those ascribed to Abul Hasan especially in the matter of the companions.
for this reason it is required of both parties, I mean Abul-Hasan and Shaikh Rabee', to recant every mistake which has come
from them especially in the rights of the companions of Allah's Messenger (SAW) and that they should return to the truth and
that neither of them should tie his repentence or make it conditional upon the repentance of the other. Nor should either
of them say, 'So and so was wrong and I was wrong! Therefore I am not going to return to the truth unless so and so does so
Indeed the Muslim, if his mistake becomes clear to him he returns and repents, whether the others repent
or not (makes no difference to him). That is because he desires from his repentence the Face of Allah (SWT). For this reason
if one of the two parties repents it is not permissible for the other party to say to the other, 'There is doubt about his
intention or his motive or his repentance itself.' so he says, 'He repented as a political maneuvre,' or, 'He repented out
of fear (only), or, 'He is not truthful (in what he says), or this and that thing... That is because the knowledge of what
is in the hearts belongs to The All-Knower of The Unseen (SWT).
For this reason, when the dispute began, we simply
observed the debate and we listened to its participants and we did not want to get involed except to make reparations and
to remind (everyone concerned) to fear Allah (SWT). That was until the two parties involved, I mean Shaikh Rabee' (may allah
preserve him) requested from me and Shaikh 'Alee (may Allah preserve him), during the the last Hajj season, that we read,
look into and ponder what he had compiled against Abul-Hasan, and that we say the truth as we saw it without taking sides
and without fearing anyone. Then he sent to us a letter and asked us to do this and likewise our brother Abul-Hasan asked
us to do that as well (may Allah prserve him).
For this reason we felt it appropriate to issue a clarification, the
two of us and the brothers in charge of the Al-Albaanee center. So we wrote a clarification, may Allah be praised, in which
I feel we were guided to the conclusive statement in this issue and that we were impartial. We did not take sides with anyone
we only sided with the truth, and the evidence and the clear proof which we saw with each party. So we did not declare one
to be victorious over the other except with a clear proof and we did not defend either of them except with evidence and impartiality.
Indeed our guiding principle was the truth which pleases our Lord (SWT).
Then another clarification was issued by
our brothers, students of knowledge in Al-Madinah An-Nabaweeyah, and whoever ponders the stwo statements (our and theirs)
would find that they are very similar to one another and that the difference between them is merely in wording. The intention
behind each of them was the same, each of them was an advice to the students of knowledge to busy themselves with beneficial
knowledge, and righteous deeds and calling to Allah (SWT) upon clarity (clear proof). Not to become cliques (fanatically clinging
to one person), and not to become engrossed in this fitnah, and not to throw more fuel upon the fire and not to kindle the
blaze, rather turn your attention toward seeking knowledge, and righteous deeds and the attendance of religios lessons.
indeed, becoming engrossed in this speech will cause one to miss out on a great matter. But, some of those who wanted to ignite
the fitnah began to describe the clarification issued by the Al-Albaanee center as 'hasty' or that it 'contained 'precipitance'
or this or that thing... and that, 'it was published at an innapropriate time' even though it was the two sides involed who
requested that from us and asked us by Allah (SWT) not to delay.
In summary 'O my brothers, we did not grant victory
to either of the two parties except based upon the truth and had it been permissible for us to be partisan with our desires
it would have been more preferable for us to be partisan towards the second party, I mean against Abul-Hasan because of our
connection with (Sheikh Rabee') for twenty years and our keeping in touch with them was even greater than that. Indeed there
was not a Hajj or 'Umrah that we made except that we visited him in Medinah or in Meccah. So if it were within our ability
to be partisan with our desires or our opinions we would have taken his side against our brother Abul-Hasan. But we sided
with the truth and the evidence as if our Lord Himself were asking us... so what should we say?
We say only what our
religion would have us to say for we are in no need of Abul-Hasan and we are in no need of the others.
after mentioning all of this you must know the place where the disease is hidden in the matter, for if the cause is known
the amazement disapears!
The problem is, 'O my brothers, that the other group and I do not wish to name them now in
order that the bond of live would remain connected between us and in order that the field will be open for reconciliation
and repentance. And because we fear the excuses because of the statement of the Prophet (SAW), "Beware of that for which an
excuse can be made."
For example, in the first instance they spoke about 'Adnaan 'Uroor because of his praise of Sayyid
(Qutb) and I say, and I have said before this, and five years before this or seven years, or ten years that that which has
been held against 'Adnaan 'Uroor is correct and that he is like water; he takes on the color of that which is cast in the
vessel. We spoke about this and we do not fear anyone except Allah (SWT) and we also said that he wavers and is inconstant.
He harms the Salafee D'awah and this is known to our brothers amongst the students of knowledge. We spoke about the man long
ago, but they came, for example, and said, 'Whoever does not declare 'Adnaan 'Uroor an innovator then he is an innovator!!"
Then the choice after that was upon Shaikh al-Magraawee. Then they made the issue an issue of Al-Magraawee, then they
announced and said, 'Everyone who does not declare Al-Magraawee an innovator then he is a Magraawee. So it became what? 'Magraawee,
'Urooree!!' We have already clarified our position with regard to the mistakes of Sheikh Al-Magraawee and we said, 'Sheikh
Al-Magraawee is a man known for having previously been a follower of the Sunnah and Salafeeyah but he has fallen into some
errors some of them very serious, and it is a must that he repent from those mistakes and that he apologize for them.
personally, as well as Sheikh Abu Anas and Sheikh Abu Haatim advised him over two years ago at the conference of Lister. And
that which occured when we met with him is that we advised him, and reminded him of Allah and we said, 'You must recant these
mistakes, and your relationship with 'Uroor must come to an end, because the man has harmed you.' And he swore by Allah that
he would repent and nothing is required of us except sincere advise and we have not been appointed to watch over anyone nor
to take account of others!
And from among those who mentioned the likes of this statement was Sheikh Abul-Hasan so
the choice fell upon him after that because he did not declare Al-Magraawee to be an innovator, (so it was said) he is Magraawee
And I heard, and I call upon Allah as a witness to what I say, and I ask that the curse of Allah be upon
the liar, and I am prepared to supplicate for Allah's curse to befall the liars concerning what I say at the black stone of
the K'abah. I heard, in the house of Sheikh Rabee' and I was sitting along with Sheikh 'Alee the Ramadhan before this past
one and he said, in one word, to Shaikh 'Alee, 'If you do not put down Al-Magraawee, you and Abul-Hasan then I will put the
two of you down together!!!'
And I repeat, I swear by Allah about this, and I ask that the curse of Allah be upon
the liars and I am prepared to supplicate for Allah's curse to befall the liars concerning what I say at the black stone of
So Ramadhan did not come, except that Abul-Hasan was hung upon the platform to be lashed and
beaten. So it became what? As-Sulaymaaneeyah! Whoever did not declare Abul-Hasan to be an innovattor then he is a Sulaymaanee,
This matter, 'O my brothers has absolutely nothing to do with Salafeeyah! That allegiance and
enmity will be based upon a person or that aperson will serve as the (litmus) test for the callers of the Manhaj. This is
something foreign to the D'awah!
Rather we ask guidance from Allah for all and we ask Allah (SWT) to unite us. And
when we were quiet not because we feared anyone besides Allah (SWT) rather we knew what is planned for The Salafee D'awah
and what has been written for it. So we are biding our time and being patient and calling upon Allah (SWT) that He unite us.
We are not like those people whom if a man called them from Libya sayin, 'What is your opinion of Sheikh Usamah?'
'Sheikh Usamah has been refuted (declared unreliable)!!'
'What is your opinion of Sheikh 'Alee?'
'Sheikh 'Alee is in the trench of the Hizbees!!'
'What is your opinion of Al-Hilaalee?'
Surooreeyah has become apparent!!'
And this is what they deem to be manhood or manliness. This is not being
manly. Manliness 'O my brothers, is to be just and equitable and to be upon truth and to tell the truth and to be just toward
your opponents in spite of yourself, just as you would like your opponents to be just toward you in spite of themselves. For
this reason the most honorable thing is equity and justice and remember the statement of Allah (SWT):
let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety..." (5:
This is what we worship Allah with (this is our religion) and we ask Allah (SWT) to guide everyone to the
good and to unite the Muslims and to save us and you from the evil indeed He is The One Entrusted with that and Capable of
Ibn Al-Jowzee said, “If this Dunya was not a station of tests it would not be
filled with sicknesses and filth. If life was not about hardship, then the Prophets and the pious would have lived the most
comfortable of lives. Nay, Adam suffered test after test until he left the Dunya. Nuh cried for 300 years. Ibrahim was thrown
into a pit of fire and later told to slaughter his son. Ya’qub cried until he became blind. Musa challenged Fir’own
and was tested by his people. Eeasa had no provision except the morsels his disciples provided him with. And Muhammad (Sal
Allahu Alayhi wa Sallam) met poverty with patience, his uncle - one of the most beloved relatives to him - was slain and mutilated
and his people disbelieved in him ... And the list of Prophets and the pious goes on and on.”
ibn Arafah narrated, "I visited Imam Ahmad ibn Hanbal after he was whipped and tortured. I said to him, "O Abu Abdillaaah,
you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their
Deen. And I saw scholars that were with me sell their Faith. So I said to myself, 'Who am I, what am I. What am I going to
say to Allah tomorrow when I stand in front of Him and He ask me, "Did you sell your Deen like the others did?" So I looked
at the whip and the sword and chose them. And I said, "If I die I shall return to Allah and say: 'I was told to say that one
of Your Characteristics was something created but I did not.' After that, it will be upto Him - either to punish me of be
Merciful on me."
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