The Brixton Contract of Ḥizbiyyah
IN THE LATE 1990s, Abū al-Ḥasan al-Maʾribī[1] tried to place the whole of the Salafī daʿwah in Britain under two men, ʿAlī Ḥasan al-Ḥalabī and Salīm al-Hilālī. Some years later, he went on to launch an Ikhwānī revolution against Salafiyyah after the Major Scholars of the era, Shaykhs Bin Bāz, al-Albānī, Ibn ʿUthaymīn and Muqbil, passed away. He tried to bring destructive principles of tamyīʿ—softening, wastening the Salafī methodology—which were nothing but more sophisticated and subtle versions of Ikhwānī principles that the Major Scholars had refuted years earlier.
Thereafter, Brixton and Luton allied with al-Maʾribī in his revolution, and opposed Maktabah Salafiyyah, and this led to a split in the daʿwah at the time, though in the long run, it did not harm the progress of the daʿwah overall.
In the heels of that fitnah however—which peaked between 2002 to 2004—another fitnah emerged and that was the fitnah of the Madīnah students led by Ṭāhir Wyatt. This was another attempt to malign and attack Maktabah Salafiyyah. This fitnah was also quelled after the malicious intentions of those involved became apparent some years later.
Shaykh ʿUbayd spoke against them with harsh words in 2006 and described their actions as a large-scale hateful attack. Although this did cause some harm to the daʿwah at the time, ultimately, it fizzled away. Then the daʿwah progressed and flourished by Allāh’s favour firstly, then by the efforts, advices and directions of the Major Scholars secondly. After this fitnah was quelled, the tribulation of al-Ḥajūrī surfaced some years later around 2012.
Below is the text and translation of a fax sent to Maktabah Salafiyyah in relation to this contract, which no one from Maktabah Salafiyyah signed or agreed to.
Text of Shaykh 'Ubayd's Fax to Maktabah Salafiyyah[2]
Bismillāhir-Raḥmānir-Raḥīm
From 'Ubayd bin 'Abdullāh bin Sulaymān al-Jābiree to the brothers at Salafi Publications (al-Maktabah alSalafiyyah) and all of the Salafi brothers [and sisters] in Britain - may Allāh preserve them, and straighten their words and deeds, Amīn.
Al-Salāmu ʿAlaykum wa Rahmatullāhi wa Barakātuhu. To proceed:
I have looked at the script (of the contract) from the judgement of Abū al-Ḥasan Muṣṭafā bin Ismāʿīl al-Sulaymānī al-Miṣrī, then al-Maʾribī, which he issued pertaining to the affairs [relating to] Salafiyyah that have occured amongst you, and after reflecting upon that judgement (i.e. the contract) which is composed of 27 points. There is found in the course of it a call to a form of taḥazzub (partisanship) clothed as Salafiyyah, and Salafiyyah is free from it.
And this in light of his clear and explicit statement which binds the Salafis in Britain to the two Shaykhs ʿAlī al-Ḥalabi and Salīm al-Hilālī, in 14 places, the essence of which is that the reference point for the affairs of Salafiyyah are the two Shaykhs only. And that the rest from the people of knowledge, then either they have no status (role) in your affairs, or they only follow after them (i.e. the two Shaykhs). And these is the extremity of oppression and partisanship, and forming a sect the likes of which has no equal as far as we know, in the history of the Salafī daʿwah.
And therefore, I consider that agreement to be abolished. And it is not permissible to abide by it, and you must return in any differences amongst you, to the people of knowledge in every place, whether it be the two Shaykhs, ʿAlī al-Ḥalabi and Salīm al-Hilālī or other than them from the people of knowledge and excellence.
Signed : ʿUbayd al-Jābirī.
And Allāh is the one who grants success and who guides to the better guided affairs.
Wal-Salāmu ʿAlaykum wa Rahmatullāhi wa Barākutuhu
Issued on 29th Dhul-Ḥijjah 1422H (13 March 2002).
Shaykh Rabīʿ bin Hādī on the Contract of Ḥizbiyyah
Shaykh Rabīʿ bin Hādī (حفظه الله) quoted the statement of Abū al-Ḥasan al-Maʾribī:
It is binding upon everyone (i.e. all Salafīs in the UK) to return their affairs—when they differ—to the two shaykhs, ʿAlī Ḥasan al-Ḥalabī and Salīm bin ʿEīd al-Hilālī—may Allāh protect them both—because they are the most-aware of those whom I know for (giving) daʿwah in this land, and (most-aware) of the condition of its people. Most of the differences between the two parties return back to the siyāsah sharʿiyyah (legislated politics) in understanding the reality of the daʿwah and its callers, and understanding the topic of preferring beneficial interests over harms.
And commented:[3]
[Shaykh Rabīʾ]: This is how he makes obligatory upon all differing parties to return their affairs, when they differ to two shaykhs, ʿAlī Ḥasan al-Ḥalabī and his friend. So where does this ḥizbī, who institutes ḥizbiyyah to himself, al-Ḥalabī and al-Hilālī, stand regarding the speech of Allāh the Exalted: “And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome.” (4:59-).
This ḥizbī is making it binding to return the affairs of differing to al-Ḥalabī, but he does not make it binding upon himself and al-Ḥalabī to return to the Book, the Sunnah and to the foundations and principles of the Salaf, and the manhaj of the Salaf. Rather, they and their party, ʿAdnān ʿArʿūr, and al-Ḥalabī invent principles that clash with the methodology of the Salaf, and from it is their saying, “It is not binding upon me” and “it does not satisfy me” in order to reject any truth that they are bound and obligated to accept. Then they cling to falsehoods by which they oppose the methodology of the Salaf and the contemporary scholars.
And is (the affair) of resolving problems in the arena of legislated politics and preferring beneficial interests over harms entrusted to the likes of ʿAlī Ḥasan who prefers monetary beneficial interests over the interests of the Salafī daʿwah, as is known to Ahl al-Sunnah with certain knowledge through his reality and his positions?
Shaykh Rabīʿ also quoted al-Maʾribī:
Abū al-Ḥasan said: “No one from either party can go to another scholar—who is unaware of situation here, or who does not comprehend it like the two aforementioned shaykhs—such that he asks him, takes a fatwā from him, and causes a fitnah through it among his brothers. Rather, returning to other scholars shall be through the two aforementioned shaykhs, may Allāh protect them.”
And then he commented:[4]
[Shaykh Rabīʿ]: Have your ears heard of anything like this partisanship for al-Ḥalabī and al-Hilālī? And have your ears heard (such) a ḥizbī plot to hinder the Salafī youth from the Major Scholars of the Sunnah and tying them to two youths who are partisan to his likes and to the likes of ʿAdnān ʿArʿūr, and partisan to some of the wealthy and partisan foundations that are most dangerous to the Salafī methodology? And if the youth return to al-Ḥalabī, will he refer them to anyone other than Abū al-Ḥasan and his likes, from those who have embarked upon a war against the Salafī methodology, and defence of the people of innovations and misguidance, and laying down foundations for attacking (others) and defending (themselves)?
Abū al-Ḥasan and those behind him like al-Ḥalabī have made the plot to gain control over the Salafī youth in Britain and in other places, and to draw them into partisanship upon ignorance, and false foundations, and separating between them and the scholars of the Sunnah with precision. We have not seen any ḥizbī plot that exceeds this perishing and mutually destructive ḥizbī plot for the sake of wealth with which they have sold their religion.
Sadly, these types of calls to ḥizbiyyah have not ceased to surface and remain a danger for Ahl al-Sunnah. Recently (in late 2022), someone tried to claim that all Salafīs, mashāyikh, duʿat, teachers and their centres and mosques in the West should work under one man in America, and this was falsely ascribed to Shaykh Rabīʿ. However, it was shown strong rejection walḥamdulillāh. That which the Major Scholars advise with is cooperation (taʿāwun) upon piety and righteousness, consultation (mushāwarah) and mutual advice (tanāṣuḥ).
Another manifestation of this fitnah regarding lands in which the Salafi daʿwah is established and flourishing—having been established through the nurturing and guidance of Major Scholars—is when attempts are made to penetrate it from the outside, in order to create a foothold, often through local individuals who have grievances, or through isolated centres and mosques. Financial interests and dealings may be involved. Then, as the interloping advances, the daʿwah in these lands, and all of its affairs, including resolution of any and all differences and disputes are restricted just to one or two people, to whom all affairs must return back. Eventually, the daʿwah and its unity is split, when people fall into the snares of the interloping party, and others, having proceeded upon caution, walk away from it. And this can happen in more than one country.
This is what people like al-Maʾribī al-Ḥalabī and al-Hilālī tried to do over a quarter of a century, and they tried to use the tazkiyāt of scholars such as Shaykh Rabīʿ bin Hādī to pull this off, but it never succeeded and was blasted out of the water once Shaykh Rabīʿ (and others) found out about their real intentions. They found individuals (such as ʿAbd al-Qādir Baksh of Luton and Abdul-Haqq Baker of Brixton as their people on the ground, in order to implant the ḥizbiyyah they desired into the land, and in order to eventually make all affairs in that land return to and revolve around them.
This remains a danger for Salafis in every place and is one of the reasons why Ahl al-Sunnah, despite being united, become split and divided. It is because of external interference into the otherwise smooth and steady progress of daʿwah, and these interlopers often have financial interests involved, wherein they find those who are can send them wealth or whom they participate with in acquiring it.
Hence, because some people have material interests, whether in a particular nation, or in specific mosques and centers, they scheme through those they make into their minions, in order to attain those interests, and the Salafī methodology just becomes a bystander in the process. People will see strange speech, strange behaviours and strange alignments that don't make sense, because there are hidden pieces to the puzzle which may or may not become known.
A Modern Version or Implementation of the Brixton Contract
From the ways of the Rabbānī scholars such as Shaykh Rabīʿ bin Hādī, Shaykh Aḥmad al-Najmī, Shaykh ʿUbayd al-Jābirī and others was that they would nurture and support the daʿwah, with encouragement and advice. They never sought to implant themselves in the middle of the daʿwah itself, in order to control it or dictate it, nor did they demand that all things return back to them. These scholars never tied Salafis to themselves exclusively, and nor demanded that Salafis return to them in all of their affairs.
In contrast to their way, there is another approach (similar to what has been outlined above) and which in a more modern context, can be described as follows:
01 Find a place where there is Salafī daʿwah, it may be developing, or established or vibrant or flourishing, where there is unity, community and cooperation.
02 Find some individuals (they may have problems, issues) and use them to get your foot into the land, and then create a wedge. Instead of having trust in those known and trusted by the Major Scholars (often, for decades), you entertain those with problems, known to be troublemakers, seekers of fame and authority. Or it could just be people with an unknown or short history in daʿwah, or a minority group in some region or city.
03 When you’ve created a wedge through such individuals, and it causes a problem in the daʿwah—especially in the view of those who built the da`wah with support from scholars—then intervene between the two parties so that you can preside over and judge between them. Bully and threaten people if you need to.
04 Demand that all their affairs (disputes, problems) have to be returned to just one or two men, and that the judgement is binding. Use tazkiyahs of scholars (in the same way that al-Ma’ribī did) to convince people that you have their best interests at heart.
05 So now you have entered into the daʿwah, by giving aid to shady people who intend harm to the daʿwah, caused a split and harmed the unity of the daʿwah.
06 [Maybe: If there are opportunities to benefit financially, then why not? Let the daʿwah in that land sit in the back seat to such deals and arrangements].
07 Rinse and repeat in the next place (country).
Updates
01 Update: June 2025. Some people have claimed that this article is likening what al-Maʾribī called to with the recommendations that senior scholars may give for taking knowledge from other scholars and shaykhs. However, there is nothing in this article which suggests that, and no names of any other scholars or shaykhs have been mentioned at all. However, the general principle being spoken of by Shaykh Rabīʿ and Shaykh ʿUbayd still applies. If anyone does restrict all of the affairs of da`wah, the affairs of jarḥ and taʿdīl, and all disputes and disagreements among Salafīs to just one or two shaykhs, exclusive to others, then that it is a call similar to the one discussed in this article.
It is unclear why anyone would feel so sensitive about this and see any conflict and contradiction in the speech of the scholars. The scholars who give recommendations are the same scholars who warn from restricting the Salafī daʿwah and all of its affairs to just one or two shaykhs. There is no conflict here at all.
02 Update: July 2025. There is a known and established liar by the name of Abū Fujūr al-Kanadī, from the fanatical Hajāwirah who has been refuted and exposed many times previously for attacking Salafīs with falsehoods and fabrications. Recently, he claimed that the statmement made in this article: “…this contract, which no one from Maktabah Salafiyyah signed or agreed to” is a lie, and he pretends to provide audio evidence to the contrary. Had this liar and fitnah-monger bothered to check the dates, he would have realised that the Brixton Contract of Ḥizbiyyah was in 1999, and as for the audio he is using, it relates to events of 1997, with respect to a shūra (consultative body) for discussing daʿwah affairs, after the split from those who chose to follow the way of the Quṭbiyyah, Surūriyyah.
This individual and his likes are the snakes and scorpions that Shaykh Rabīʿ bin Hādī mentioned, those who come out during tribulations because they have been given an avenue to surface by the wrongful and harmful actions of others. Hence, they prepare their poisonous stings based on hatred, enmity and jealousy. Then there are those who rush towards them and their doubts because they find utility in them to support whatever positions they have taken in the tribulation.
Footnotes
1. An Egyptian Ikhwānī infiltrator with sympathies towards the Quṭbīs and Takfīrīs.2. Translated by Abu ʿIyaaḍ—17 March 2002, and published on https://spubs.com.
3. ʿUmdah al-Abiyy (pp. 40).
4. ʿUmdah al-Abiyy (pp. 41).