A Refutation of Maktabatul-

Hizbiyah in Birmingham and Their

False Propaganda Against

Dammaaj and Its Shaykh. Focusing

on the claims of Fanaticism and

Haddadiyah, the Aqeedah of the

Jahmiyah and Ashairah, the Issue of

the First Athaan on the Day of

Jumah, and the Correct Aqeedah

Regarding the Revelation of the

Sunnah.

In Defence

of the

Sunnah And its People

By: Abu Usayd Rami Al-Misry

1

Al-Hamdulillaah, He who distinguishes the people of Sunnah and Emaan

from the people of desires and hypocrisy through trials and affliction, as

He stated in His preserved Book,

:

Allaah will not leave the believers in the state in which you are now, until

He distinguishes the wicked from the good. Aal-Imraan: 179

Ibn Jarir at-Tabari said in his tafsir,

Meaning, until He (Allaah ) distinguishes the hypocrites from the

believers by way of hijrah (migration from the land of kufr to the land of

Islaam), those who will rush to perform it from those who are slow to

perform it.

And al-hamdulillaah who cleanses His dawah from all impurities as

mentioned in His saying ,

:

He sent down water (rain) from the sky, and the valleys flow according

to their measure, but the flood bears foam that mounts up to the surface,

and (also) from that (ore of gold, silver or iron) which they heat in the fire

in order to make ornaments or utensils, it rises likewise as foam unto it.

Thus does Allaah clarify (by parables) truth from falsehood. Then, as for the

foam it passes away as scum upon the banks, while that which benefits

mankind remains in the land. Thus, Allaah sets forth parables (for the truth

and falsehood). Ar-Rad: 17

2

Ibn Kathir said regarding this ayah from Surat ar-Rad,

This noble ayah consists of two parables put forth regarding the truth with

its steadfastness and enduring and regarding falsehood and its melting

away and vanishing.

He sent down water from the sky refers to the rain. and the valleys

flowed according to their measure Means each valley took (from that

water) according to its capacity. So the big wide valley took much while

the little one (took) according to its capacity. This (parable) is referring to

the hearts and their various capacities, so from the hearts are those that

comprehend much of the knowledge and from them are those that

cannot comprehend much of that, rather they are constrained. but the

flood bears foam that mounts up to the surface Refers to the foam that

rises over the surface of the water that flows in those valleys. That is one

parable.

Then His saying , and (also of) that (ore of gold, silver or iron) which

they heat in the fire is the second parable, which refers to that which is

poured into the fire (for purification) of gold and silver.

in order to make ornaments or utensils To make ornaments, copper or

iron and make from it tools, as it (the raw ore) floats to the surface as does

the (useless) foam. Thus Allaah clarifies (by way of parables) truth from

falsehood.

Meaning, if the two (truth and falsehood) collide with each other, there is

no steadfastness for the falsehood nor can it endure. Just as the foam

cannot remain in the flood nor can the impurities remain with the gold and

its likes when they are poured in the fire. Rather it is melted away and

dissipates.

So for this reason He , said, Then, as for the (useless dirty) foam it passes

away as scum upon the banks Meaning, no benefit is derived from it, but

rather it is split up and dissipated on the banks of the valley where it is

trapped on the trees and scattered by the wind. Likewise the impurities

extracted from gold, silver, iron and copper. It is melted away never to

return, and nothing remains except the (pure) water, gold and their likes

which are benefited from. For that reason Allaah said (that which means),

3

while that which benefits mankind remains in the land -end of Ibn

Kathirs speech.

I testify that there is no deity worthy of worship in truth except Allaah and

that Mohammad is His slave and final Messenger .

Thus this pure Deen that has been sent down to us and the knowledge it

brings, fills the hearts according to their varied capacities, like rain water

that fills varied valleys as it flows, carrying up to its surface precious

minerals to benefit mankind. Then there mixes with that pure water and

precious minerals useless filth in the form of dirty foam, so Allaah

eradicates the impurities and retains for men that which benefits them.

Allaah wiped away the shirk of jahiliyyah and replaced it with towhid,

He wiped away the false claims of Prophethood brought forth by the

minor dajjaals, Musaylimah and al-Aswad al-Ansi and their likes, and He

breaks the horn of the Khawarij time and time again throughout history.

And such is the Sunnah of Allaah , He tests the people clarifying the

truthful from the liars and the believers from the hypocrites then He gives

victory to His Party.

:

If the hypocrites and those in whose hearts is a disease and the murjifoon

(those who spread false news) in al-Madinah cease not, We shall certainly

let you (the believers) overpower them, then they will not be able to stay

in it as your neighbors but a short while. Accursed, wherever found they

shall be seized and killed with a (terrible) slaughter. That was the Sunnah

(Way) of Allaah in the case of those who passed away of old, and you will

not find any change in the Sunnah (Way) of Allaah. Al-Ahzaab: 60-62

Allaah called the hypocrites Murjifoon in al-Madinah, Imaam

al-Qurtubi said in his tafsir,

It is said rajaf-al-ard meaning the earth shook and quaked Ibn Abaas

said, Irjaaf (the root word of Murjifoon) means seeking fitnah.

4

Al-Qurtubi said, it means spreading lies and falsehood to cause

confusion and distress.

The hypocrites, then in Madinah, sought to shake the believers with

confusion and distress by spreading false reports.

At this point in time we are dealing with those who commit irjaaf to cause

confusion and distress throughout the ummah, the likes of Maktabatul-

Hizbiyah in Birmingham, and we thank Allaah in all conditions. For this

has been another purification of His dawah and a sorting out of the blind

followers of men from the followers of the Quran and Sunnah.

As Abu Khadijah said, Shaykh Muqbil said, Shaykh al-Albani said, Shaykh

Ubaid said, Shaykh Rabee said, this is our minhaj. What is your minhaj?

Our minhaj is Allaah said, His Messenger said, according to the

understanding of the Sahabah and those who followed them in

righteousness. Shaykh Muqbil said is not a proof with us, nor is the saying

of any man after the Prophet . .

: -

(This is the) Book sent down to you (O Mohammad), so let not your chest

be narrow there from, to warn with it and a reminder for the believers.

Follow what has been sent down to you from your Lord, and follow not any

auliya' besides it. Al-Araaf: 2-3

:

Your companion (the Prophet Mohammed . ) did not stray nor deviate

and he does not speak of his own desires, it is but a revelation revealed. An-Najm: 2-4

So that which has been sent down to us, and that which we have been

commanded to follow is the Quran and the Sunnah. Then we were

prohibited from following other than that.

and follow not any auliya', besides it. Al-Araaf: 3

5

Rather blind following of men is from the characteristics of hypocrisy. As in

the hadith of Abu Hurairah in Sunnan Ibn Majah and the Musnad of

Imaam Ahmed, the hadith of the punishment in the grave,

When the hypocrite is asked he will say, Uh, uh, I dont know. I heard

the people saying something so I said it. 1

That is the way of the hypocrite, going along with whatever the people

say, not having any basis in knowledge. Now they beautify this

methodology by calling it clinging to the scholars. Rather it is nothing

but a guise under which the Hizbis blindly follow those whom meet their

desires.

:

They (Jews and Christians) took their rabbis and their monks to be their

lords besides Allaah and (they also took as their Lord) Messiah, son of

Maryam, while they (Jews and Christians) were commanded to worship

none but one Deity, none has the right to be worshipped but He. Praise

and glory be to Him, (far above is He) from having the partners they

associate (with Him)." At-Towbah: 31

Imaam al-Qurtubi said in his tafsir of this ayah,

They took their rabbis and monks as lords when they obeyed them in

everything. Until he said,

Abdullah Ibn Mubarak said (in a line of poetry): Did anything corrupt the

dunya except the kings, evil scholars and monks?

As for the hadith:

Follow the scholars for they are the lights of the dunya and the lanterns of

the hereafter. 2

1 Sahih al-Musnad by Shaykh Muqbil, vol. 2 pg. 341-342 under hadith (1315)

2 Silsilat al-Ahadith al-Daeefah by Shaykh al-Albani , hadith (378)

6

Then known that this hadith is fabricated (mowdu), a lie falsely attributed

to the Prophet . .

And as for the hadith:

The barakah is in your akaabir (plural and comparative of Kabeer

Major). 3

It is authentic, but do not misunderstand it as a proof for blindly following

men, rather it is an indication of the virtue of the Kibaar al-Ilm even if they

are young in age, as was mentioned by al-Manawi in his explanation of

the hadith in Fayd al-Qadeer,

What is intended (in this hadith) is he who has a position of knowledge

even if he is young in ageand the kabeer (individual of major status)

maybe so in knowledge or in deen, so he is preferred (due to his deen or

knowledge), over one older than him in years. 4

As for the Hizbis at Birmingham, if they debate they say, Shaykh so and so

says and are sufficed with it as a proof, rather than quoting ayaat and

ahadith. This understanding of theirs is optimized in Abu Khadijahs

perversion of the hadith of Irbaad Ibn Sariyah,

Follow my Sunnah and the Sunnah of the Khulafa ar-Rashideen, cling to it

with your molar teeth 5

Abu Khadijah said, These are the same Ulamaa that brought us the

Sunnah over 20 years ago, by the permission of Allaah, cling to them with

your molar teeth O youth. 6

Does he mistake the Sunnah to mean his mashaykh, or has he taken

them as the Christians and Jews took their rabbis and monks, following

whatever they say without question even in opposition to the clear proofs

of the Quran and Sunnah? The reality of the affair is, the call to blind

following has become the banner of the Hizbis in Birmingham and their

likes.

3 Silsilat al-Ahadith as-Saheehah by Shaykh al-Albani, hadith (1778). 4 Fayd al-Qadir by al-Manawi, hadith (3205) Print Dar al-Kutoob al-Ilmiyah, Beirut. 5 Sunnan at-Tirmithi, Abu Dawood and Ibn Majah and Shaykh al-Albani graded it Sahih. 6 As posted by Abu Khadijah on Twitter at 12:53pm, Nov.8, 2012.

7

Know however, that not everyone who falls into a characteristic of

hypocrisy is a hypocrite, but if one sees in himself one of their

characteristics he must rush to perform towbah and rectify his situation. As

in the hadith of Abdullah ibn Amr, from the Prophet ,

Whoever possesses four attributes is a pure hypocrite and whoever

possesses one of them possesses a characteristic of hypocrisy until he

leaves it. If he is trusted he betrays, if he speaks he lies, if he makes a

treaty he breaks it, and if he disputes he does so in a vulgar manner. 7

In his explanation of the title of the sub chapter The sign of a hypocrite,

al-Hafith Ibn Hajr said,

Linguistically hypocrisy means: Contrast of the external and the

internal. If it occurs in regards to ones surety in Emaan, then that is the

hypocrisy of kufr, and if it is not (in regards to Emaan) then it is hypocrisy in

deeds (i.e. less than kufr). It includes actions and the leaving of actions

and has various degrees

The first hadith al-Imaam al-Bukhari mentions in the sub chapter is the

hadith of Abu Hurairah, The signs of the hypocrite are three In his

explanation Ibn Hajr says,

If it is said, the hadith apparently restricts the signs to three, so how is it

that the other hadith states four?... There comes in the narration of

(Imaam) Muslim from the report of Alaa ibn Abdur-Rahman on the

authority of his father on the authority of Abu Hurairah, that which clarifies

that the restriction (to a set number) is not intended, its wording is, From

the signs of the hypocrite are three It was likewise reported by at-

Tabarani in al-Awsat on the authority of Abu Saeed al-Khudri. So, if the

first narration is understood according to the second, then the question no

longer needs to be asked.

Then Ibn Hajr, explaining the last segment of the hadith of Abdullah Ibn

Amr about the four major signs of a hypocrite, said,

Disputing in a vulgar manner means turning away from the truth and

using deceit.

7 Sahih al-Bukhari, hadith 34, Kitab al-Imaan chapter The sign of a hypocrite.

8

Deceit, as in concealing the truth and making it appear to be falsehood,

and in turn, making falsehood appear to be the truth. That type of slippery

behavior is one example of hypocrisy in deeds witnessed from the Hizbis in

Birmingham, time and time again.

One such instance of their deceitful behavior is when they accused

Shaykh Yahya of being in agreement with the aqeedah (creed) of the

Jahmiyah and Ashairah.

Abu Hakim Bilal Davis said in his fabricated points against the Shaykh,

13. His (Shaykh Yahyas) claim that if Allaah punished all of His slaves

then He wouldnt have oppressed them, which is the belief of the

Jahmiyah and the Asharees

Then, when it was brought to light that the Shaykh was quoting an

authentic hadith and Abu Hakim was exposed for his slander, he fell back

on Yahya didnt explain it well. While Abu Hakim himself left readers to

believe it was not even a hadith, but purely the aqeedah of ahlul-bidah.

Is that not deceit?

The hadith in full after the isnaad is as follows:

On the authority of Ibn ad-Daylami, who said, I met Ubay Ibn Kab , so

I said, O Abu Munthir, some doubts have occurred to me regarding Qadr

(Allaahs pre-decree). So inform me of a hadith, perhaps it will remove

what is in my heart. He said,

If Allaah punished the inhabitants of His heavens and the inhabitants of

His earth He would have done so without being an oppressor to them, and

if He bestowed His Mercy upon them, His Mercy for them would have

been better than their deeds, and if you spent gold like the mountain

Uhud (in quantity), in Allaahs Path, He would not accept it from you

until you believe in Qadr (Allaahs pre-decree). And know that whatever

afflicted you was never going to miss you and whatever missed you was

never going to afflict you, and if you died upon other than this (aqeedah)

you would surely enter the fire. So I came to Huthayfah and he said

the same to me, and I went to Ibn Masood and he said the same, and

9

I went to Zaid Ibn Thabit and he reported the same to me, on the

authority of the Prophet . . 8

Also, Bilal Daviss claim that Shaykh Yahya did not clarify the correct

understanding of the hadith is a blatant lie, as clarified by our brother Abu

Ubaid Ali Nathaniel Grey in his refutation on the issue.

Shaykh Yahya said in his explanation of the hadith,

So Allaah is far above punishing the one who does not deserve the

punishment. And the proofs for that are numerous and from them, what

came in the two Saheehs on Muaath ibn Jabal that verily the Prophet

said, The right of Allaah over the slaves is that they worship Him and

do not associate anything as a partner with Him. And the right of the

slaves upon Allaah is that He will not punish the one who does not

associate anything as a partner with Him. And this right, He obliged it

upon Himself through (His) grace 9

Is that not clear enough?

Our Brother Abu Ubaid Ali Nathaniel did well when he said,

Finally, I would like to make a note on the statement of Shaykh Yahya regarding the lines of poetry of Imaam as-Saffaarini10, when he (Shaykh

Yahya) said, What is better than this verse is the statement of At-Tahaawi (May Allaah have mercy on him) in the text of At-Tahaawiyah

Bilal (Davis) tried to use this speech to prove that Shaykh Yahya considers

that there is some good in the statement of Imaam as-Saffaarini. Bilal said,

What is EVEN BETTER(!) (Ahsan Min Haadhaa) than this, is the statement of Imaam at-Tahaawi

Davis puts the words (even better) in bold trying to prove that Shaykh

Yahya sees something good in the verse of Imaam as-Saffaarini and good

8 Al-Jaami As-Sahih by Shaykh Muqbil, vol. 6 pg. 166, hadith (4338) and he graded it Hasan, Shaykh al-Albani graded it Sahih in Sunnan Abi Dawood, hadith (4699) as in

Mashoor Hasans summarized version. 9 The Shaykhs whole quote is found at: http://aloloom.net/vb/showthread.php?t=14535 as in Abu Ubaid Ali Ibn Nathaniels refutation, may Allaah reward him with good. 10 He is referring to the statement of Imaam as-Saffaarini which complies with the

Ashairah and Jahmiyah on the issue of Allaah punishing a slave without sin or rewarding him without righteous deeds.

10

in the statement of Imaam at-Tahaawi, but the speech of Imaam at-

Tahaawi is BETTER (Ahsan).

I will not go into the details of what is referred to in the Arabic language as

Afaal at-Tafdeel (the comparative) so as not to confuse Bilal Davis, but if one would like to read more on this issue they can return to the detailed

refutation on Arafaat al-Barmaki found here on page 30 (in Arabic):

http://ihdarohom.files.wordpress.com/2012/11/d8a7d984d8b1d8af-

d8b9d984d989-d8b9d8b1d981d8a7d8aa.pdf

However, in order to bring clarity to the matter we shall mention some

examples, Allaah said,

:

The dwellers of Paradise will, on that day, have the best abode, and have the fairest (Ahsan) of places for repose. Al-Furqan: 24

In this ayat, Allaah says, Ahsan-maqeelaa or the fairest of places for repose. Does that mean the place for repose in Jannah is fair and the

place for repose in the Hell-Fire is (also) fair, but Jannah is the fairest? (No.)

We know that the people of the Hell-fire will not have a hasan (good/fair)

place for repose. (Likewise) Allaah said about Yusuf (peace be upon him),

:

He said: O my Lord! Prison is more beloved to me than that to which they invite me Yusuf: 33

In this ayah we see the usage of the comparative (tafdeel) with the word

Ahabbo-ilaaya (more beloved to me). So does this imply that Yusuf (peace be upon him) loved the evil that the

women called him to, but prison is more beloved to him? (No), we know

surely that Yusuf hated the evil that the women called him to.

There are numerous ayaat in the Quran that use the comparative (tafdeel), it does not always mean that the two (subjects) being

compared share the same traits (whilst) one of them is superior in that trait.

11

Therefore it does not mean that Shaykh Yahya saw something good in the

verse of Imaam as-Saffaarini, but (rather) the Shaykh used good manners

in dealing with the incorrect statement of Imaam as-Saffaarini and later

on clearly refutes the statement of the Imaam when he said,

So Allaah is far above punishing the one who does not deserve the punishment.

And Allaah knows best. end of Abu Ubaids speech 11

Let us review more examples of the irjaaf (spreading of false gossip)

perpetrated by the Hizbis.

One such example was Dar-us-Sunnahs hasty spreading of Shaykh

Rabees baseless accusation of haddaadiya and ghuloo against Shaykh

Yahya and his students.

Shaykh Yahya stated in his first reply to Shaykh Rabee known as The Lofty

Advice for the Noble Father, the Illustrious Scholar as-Shaykh Rabee12,

These are my books, more than () number of books, and these are my

cassettes, more than () number of cassettes show me where the

haddaadiya is and Ill repent.

Up until now they have failed to bring forth any example or instance of

what Shaykh Yahya was falsely accused of. All that they can put forward

is some verses of poetry containing exaggerated praise of Shaykh Yahya,

like the poem that mentions "Imaam ath-Thaqalain", which was retracted

by the penitent poet when corrected by Shaykh Yahya the night he read

it.

11 From Ali Nathaniels refutation on Bilal Davis with minor amending, Jazaahu Allaahu

Khairan. Additionally he referenced these two references:

1.http://aloloom.net/vb/showthread.php?t=14535

2. http://ihdarohom.files.wordpress.com/2012/11/d8a7d984d8b1d8af-d8b9d984d989-

d8b9d8b1d981d8a7d8aa.pdf

12 Available in English on aloloom.net.

12

On that very recording Shaykh Yahya stopped the poet and not only

corrected him but also made him retract his statement. If Shaykh Yahya

enjoyed being over praised would he have done so? So, how can the

Shaykh be held responsible or blamed for this? Also, the poet was

remorseful and repented in an independent poem to re-affirm his first

tawbah, the recording of which is available on aloloom.net titled, .

Taking into consideration the above facts, for what does Shaykh Yahya

have to preform tawbah?

Rather, what transpired clearly exposes the false allegation of ghuloo

and the Hizbis claim that al-Hajoori loves being praised as spread by

Abu Khadijah in his 12 points which he obtained from Arafaat al-

Barmaki, student of Ubaid al-Jabiri.

Moreover, even though the poem which was read is four years old,

Shaykh Rabee has openly praised Dammaaj and Shaykh Yahya since

then, although he claims that he has been advising Shaykh Yahya for the

past seven years!

Another example of the deceitful tactics of Maktabatul-Hizbiyah in their

propaganda war on Ahlu-Sunnah, is the issue of the first athaan on the

day of Jumah. An issue which they say was an attack on Uthman .

The issue is based on Shaykh Yahyas book, The Rulings of Jumah and its

Bidahs, a book published at the time of Shaykh Muqbil with his foreword,

over 12 years ago. Since that time weve heard from Shaykh Rabee,

Shaykh Yahya is from the best of people, and (in authority) over a great

haven the people of Dammaaj are honorable, noble (people) and they

are Ahlus-Sunnah. Shaykh Yahya is from the best of the scholars, and they

(the people of Dammaaj) have distinguishing qualities, by Allaah, you do

not find in the dunya now, not studying for diplomas, not studying for

money meaning now you find in the Emirates, (and) in the Kingdom (of

Saudi Arabia) a poor teacher receives 20 thousand, 30 thousand and they

(the students of Dammaaj) do not earn anything, not from the government

nor from other than them. They study for Allaah and teach for Allaahs

Face , so this is, by Allaah, a distinction for you and for your dawah. 13

13 Taken from his published Nasihah for the people of Yemen.

13

That was in the open, then in closed gatherings, Take him down off the

chair, let the replacement be ready. 14 As reported after a private

meeting with Shaykh Rabee by Mohammad Abdul-Wahaab al-Wasaabi

before his falling in line with the mashaykh in opposition to the Sunnah

and its people.

This is another sad example of hypocrisy in deeds. That is, contradiction in

statements and displaying different faces in different gatherings. As the

hadith comes in Sahih Muslim from Abu Hurairah , on the authority of

the Prophet ,

The worst of people are those with two faces, they come to one group of

people with one face and another group with another face. 15

Another example of that is Shaykh Rabees rejection of the poets

towbah, and persistence in accusing the Shaykh of Haddaadiyah and

ghuloo. But when Shaykh Rabee was asked about the Haddaadis he

said,

The Haddaadis have a wicked principle, and that is, if they attribute to an

individual a saying of which he is free, and he declares his freedom from

it, they persist in accusing that oppressed individual with that which they

attributed to him... 16

So, according to his very own words, it is he who is falling into

Haddaadiyah.

Or Shaykh Rabees calling for jihaad in defense of the Salafis in Dammaaj

at the time of the siege by the Rafidah two years ago, then more recently

in his sitting with the visitors from masjid Dar-us-Sunnah, Shaykh Rabee

said,

He (Shaykh Yahya) thinks this war was a blessing, but by Allaah, this a

punishment from Allaah due to his slandering Ahlus-Sunnah...

14 See the first Lofty Advise for the Illustrious scholar, the noble father ash-Shaykh Rabee 15 Sahih Muslim, Hadith 6631 16 Taken from: http://aloloom.net/show_book.php?id=465 and

http://rebee.net/show_book.aspx?pid=3&bid=260&gid=0

14

Discouraging the Muslims from a clear jihaad which he himself had called

to, rather, it is as Allaah said,

:

and they swear to a lie while they know. Al-Mujadilah: 14

Additionally, Shaykh Yahya has stated openly that the war was not a

blessing. His brother was killed, his home was bombarded with heavy

artillery, and we lost beloved brothers.

We ask Shaykh Rabee, how could you call it a punishment, and on top of

it swear by Allaah? Would you say that the siege on al-Madinah during

the battle of al-Ahzaab was a punishment?

Rather, Allaah has granted us His Favor, allowing us to live the Sunnah, not

through any power or might of our own, but we thank Allaah who allowed

us to be part of this good. Seeking knowledge and worshiping Allaah

upon insight in a community of built upon Salifiyyah and calling to Allaah

to the best of our ability. Then Allaah opened for us the door of jihaad and

chose from amongst us martyrs (we perceive them to be so and Allaah

knows best).

:

If a wounding (and killing) has touched you, be sure a similar wounding

(and killing) has touched the others (your enemy). And such are the days,

We give to men by turns, that Allaah may test those who believe, and that

He may take martyrs from amongst you. And Allaah loves not the

oppressors. Aal-Imraan: 140

What greater good could we ask for in this life than what Allaah has given

us, this is the life that Allaah chose for His Messenger and his

Companions, so we are pleased with that for ourselves. Is that blame

worthy?

Another action of hypocrisy is distortion of reality as Allaah said,

15

:

Verily, they had sought fitnah previously, and had upset matters

(distorting reality) for you, until the truth (victory) came and the decree of

Allaah became manifest while they hated it. At-Towbah: 48

As-Sadi said in his tafsir,

then He (Allaah) mentioned that there have already occurred from

them (the hypocrites) precursors in evil. So He said, Verily, they had

sought fitnah previously. Meaning: When you (O Mohammad) migrated

to Madinah, they exerted their efforts, and upset matters (distorting

reality) for you. Meaning: they spread propaganda and performed

trickery in an attempt to defeat your dawah and forsake your deen and

they did not fall short in that regard

This is what we witnessed recently from Bilaal Davis when he posted

fabrications against Shaykh Yahaya in an attempt to to defeat your

dawah and forsake your deen as we were being attacked by the

Raafidhah in the middle of Shawwal 1434. It almost seems as if the Hizbis

are working as the media branch for the enemies of Islaam in an attempt

to defeat the Sunnah and its people.

From the propaganda spreading and perversion of the truth perpetrated

by Maktabat-al-Hizbiyah, is their false claim that Shaykh Yahya

performed tabdi of the rightly guided khalifah Uthman Ibn Affaan !

As in some of their posts, and in some places they say Attack on

Uthman. How could Shaykh Rabee or anyone else be patient with such

deviation for a day, let alone seven years? Rather, they know their own

lies.

The Hizbis made posts and held gatherings in the name of Defending

Uthman, misleading the common people to believe that Shaykh Yahya

transgressed against the honor of Uthman and followed the

Raafidhah in that regard.

Rather the truth is as the Shaykh said, We fought to defend the honor of

the Sahabah. All their propaganda is based upon that which the Shaykh

published in his book Ahkaam al-Jumah wa Bidaha. As we mentioned

16

previously, the book was published at the time of Shaykh Muqbil, with his

approval and foreword, but they didnt have anything to say back then.

The Shaykh -may Allaah preserve him- quoted 29 scholars of past and

present all of whom disapproved the first athaan on the day of Jumah.

Many of them described it to be a bidah. The famous Imaam of the

tabieen Ataa Ibn Abi Rabah declared it baatil (falsehood/invalid).

The first of them quoted is the noble companion Abdullah Ibn Umar

who declared it bidaah and the last of them quoted was none other

than Shaykh Muqbil. Also amongst them were Shaykh al-Albani and

Imaam ash-Shafii, from page 410-422.

Why dont the Hizbis go after Shaykh al-Albani or Shaykh Muqbil or any

one of the aforementioned Imaams? Why dont they attack Ibn Umar

saying he performed tabdi of Uthman?

Rather, what can be observed from their actions is that they are

desperately trying to pin anything they can on Shaykh Yahya, to distort his

image and credibility even if it means concealing the truth and spreading

blatant lies.

Nowhere in any book or audio recordings does Shaykh Yahya ever belittle

Uthman or even hint at him being an innovator. In fact, he only

quotes the salaf who spoke on the issue. Therefore, if the Hizbis want to say

anything about the Shaykh, the very same statements have to be made

against those Imaams as well.

Imaam al-Qurtubi, number 24 in the list of ulamaa quoted, said,

and the athaan (for Jumah) at the time of Allaahs Messenger was

as the rest of the prayers, one person called it after the Prophet would

sit the minbar. And such was the practice of Abu Bakr and Umar

and Ali in Kufa (after the time of Uthman). Then Uthman added a

third athaan (he says third because the iqamah is linguistically an

athaan, i.e. a calling) occurring from his residence known as az-Zowraa

in al-Madinah, when the population of the people increased in al-

Madinah.

17

From his tafsir of Surat-Jumah, ayah 9.

Az-Zowraa was in the marketplace, a noisy place, so from Uthmans

ijtihaad (exertion of ones effort in arriving at a legal ruling) was to

have the athaan called there before the actual time of prayer, so the

people would hear and not be late for salah. Additionally, we benefit

from the saying of al-Qurtubi that Ali Ibn Abi Taalib did not follow this

practice of Uthman after him, in opposition the saying of some of our

later scholars.

Shaykh Muqbil was asked about the first athaan on Jumah, so he said,

So it is known that the first athaan is not a Sunnah, and it is not

appropriate to be practiced by a Muslim. It was merely the ijtihaad of

Uthmaan and ijtihaad may be correct or incorrect. And the

Messenger after saying, Follow my Sunnah and the Sunnah of the

rightly guided khalifs said, and beware of newly innovated matters

for verily every newly innovated matter is a bidah. 17

So notice the fiqh (understanding) of al-Imaam Muqbil in his explanation

of the hadith, our following of the Sunnah of the khulafaa is under the

regulation of the Prophetic Sunnah.

Abu Bakr said, I will not leave anything that the Prophet used to do

except I will do it, for I fear if I were to leave off something of his affair, I

would deviate. 18

And Umar said, We will not leave off anything which we used to do

at the time of the Prophet . 19

And Ali said, I would not leave the Sunnah of Allaahs Messenger

for the saying of anyone. 20

Imaam ash-Shaafi`i said, Surely, deviated is he who leaves the hadith of

Allaahs Messenger for the saying of (any) one who came after him. 21

17 Ahkam al-Jumah wa Bidaha pg.421 18 Sahih al-Bukhari (3093) 19 Sunnan Abu Dawood and Shaykh Muqbil graded it hasan in Sahih al-Musnad (992) 20 Sahih al-Bukhari (1563)

18

So know then, that the individuals at Maktabatul-Hizbiyah and their likes,

who give preference to the sayings of scholars over and above the

Sunnah of the Prophet are nothing but deviants.

A another point of emphasis, just because we say about an action its an

innovation does not mean we are saying the doer is by necessity an

innovator. Just as when we say, such and such if kufr does not mean we

are saying the doer is necessarily a kafir.

This principle of differentiating between the hukm (ruling) of a saying or

deed, and the hukm of its doer, is well known to beginner students of

knowledge, but arriving at the truth is obviously not their goal here.

Shaykh al-Islaam Ibn Taymiyah said,

If I you see mistaken statements from an Imaam of old, overlook it, for he

did not come across the proof. But there is no over-looking for he who has

been reached by the proof, as was over-looked in the first instance. Due

to that, he who has known the ahadith of the punishment of the grave and

its likes, then denies the punishment of the grave, he is to be declared an

innovator. But Aisha and her likes who did not know the dead (maybe

made to) hear in their graves, such are not to be declared innovators. This

is a cardinal principle, therefore contemplate over it, for it is beneficial. 22

And he also said,

And many of the mujtahidoon (scholars who practiced ijtihaad) of the

salaf and later generations said and did that which is bidah, but they did

not know it was bidah. Either due to weak ahadith which they perceived

to be sahih, or due to ayaat from which they understood other than that

which was intended, or due to an opinion which they held in an issue, the

proofs of which did not reach them. And if a man fears his Rabb to the

best of his ability then he falls under the saying of Allaah,

:

"O our Lord! Punish us not if we forget or fall into error Al-Baqarah: 286

21 al-Faqih wal-Mutafaqih by al-Khateeb al-Baghdadi, pg.299, printed by Ibnul-Jawzi 22 Majmoo al-fatawah (6/61)

19

In the sahih hadith (Allaah says), I have done so. 23

Shaykh al-Albani said,

I mentioned previously that if a scholar falls into innovation it does not

(necessarily) mean he is an innovator, or if a scholar falls into a muharram

(prohibited sin) by declaring it to be halal, -of course that only occurs from

him by way of ijtihaad in both instances-, does not mean he actually fell

into a muharram. I declare, the narration of Abu Hurairah which specifies

that he used to stand up before jumah and address the people reminding

them (of Allaah). This is a suitable example of how a man who is a scholar

may fall into bidah and not be a mubtadiWe say: Yes, this is a bidah

because it opposes the Sunnah, as will be clarified, but we do not say that

Abu Hurairah is an innovator 24

It is clear, insha Allaah, that Shaykh Yahya did not perform tabdi of

Uthman , nor attack him, rather he clarified the Sunnah by quoting the

salaf in the issue of the first athaan on the day of Jumah.

Shaykh Rabee, in a desperate attempt to blemish Shaykh Yahya,

declared the previously mentioned athar (report) of Ibn Umar, which

declares the first athaan on Jumah to be a bibah, to be daeef (weak in

its chain of narrators). Its chain is as follows, in the Musanaf of Ibn Abi

Shaybah (vol.2 pg.140):

It was conveyed to us by Shabaaba who said, we were informed by

Hishaam Ibn al-Ghaaz, on the authority of Nafi, on the authority of Ibn

Umar who said, The first athaan on the day of Jumah is a bidah {and

every bidah is a deviation, even if the people see it to be good.}

Then Shaykh Yahya says in his book,

This is a Sahih isnaad (chain of narrators) back to Ibn Umar. Shabaaba is

Ibn Suwaar, he is Thiqah (reliable), Hafith (a memorizer) and Hishaam Ibn

al-Ghaaz, is Thiqah (reliable), and Nafi is the freedman of Ibn Umar, a

well known Imaam.

23 Maaarij al-Wusool pg.43 24 Silsilat al-Huda wal-Noor cassette 785, minute 42

20

And that which is between the brackets is from Fath al-Baari by Ibn

Rajab, he attributes it to (al-Imaam) Wakee, but what is apparent is that it

is from the saying of Nafi.

Everyone in the isnaad is graded as an Imaam of hadith except Hishaam

Ibn al-Ghaaz. So Shaykh Rabee found nothing to cling onto except

attacking Hishaams reliability. Shaykh Rabee said,

(Yahya) Ibn Maeen said about Hishaam Ibn al-Ghaaz No harm in him

and Imaam Ahmed said, Upright in hadith. 25

What does that mean in the context of mustalah-hadith (hadith

terminology)? Shaykh Rabee says it means he is sadooq (truthful) yet

committing many mistakes. 26

That is certainly erroneous, as is known to every student of hadith.

Sadooq linguistically means truthful, and in the context of mustalah-hadith

it means the narrator is hasan (a lesser grade of sahih) in his narrations,

unless it is additionally stated committing many mistakes in which case

he is daeef (weak), not excepted as a proof, unless his report is

corroborated by another reporter of similar or greater status. Then the

report at hand may be hasan or sahih depending on the rank of the

corroborating narrator.

This is the terminology used by Ibn Hajr in Taqreeb at-Tahtheeb, and

terminology differs from scholar to scholar and book to book, so one must

be aware of the terminology used by the scholar he is reading from.

After understanding that, we understand that Shaykh Rabee is claiming

Hishaam to be weak unless supported by another narrator, not to be

relied upon on his own.

And that hukm (ruling) upon Hishaam Ibn al-Ghaaz, supposedly as based

upon the sayings of Yahya Ibn Maeen and Imaam Ahmed, is a clear

following of desires.

25 From Yusuf al Jazairis second refutation Idtraab ash-Shaykh Rabee quoting from Shaykh Rabees response to Yusufs first refutation. 26 From Shaykh Rabees first response to our brother Shaykh Yusuf al-Jazaairi as found on page 22 of Yusufs second refutation Idtraab as-Shaykh Rabee

21

Ibn Maeens statement, No harm in him is not a jarh (criticism) but

rather it is a tadeel (praise), as reported by al-Imaam Ibn Hajr at the

introduction to Lisaan al-Mizaan. He said therein,

Ibn Abi Khythamah (a student of Ibn Maeen) said, I said to Ibn Maeen,

You say about some people no harm in him and you say about others

daeef? So he replied, If I say No harm in him I mean he is thiqah

(reliable). 27

Ibn Maeen is from the mutashadid (severe) ulamaa of jarh wa tadeel as

mentioned by Ibn Hajir in the introduction to Lisaan al-Mizaan, which

means he does not give out tazkiyah (praise) easily, and his jarh is severe.

So his saying No harm in him is sufficient praise amongst the scholars of

hadith.

For that reason al-Imaam ath-Thahabi in Mizaan al-Itdaal and al-

Khazraji in al-Kholasah sufficed by saying about Hishaam Ibn al-Ghaaz

that, He was declared thiqah (reliable) by Ibn Maeen 28

Know that Ibn Maeens statement, No harm in him is not necessarily

equivalent to his declaring a narrator to be Thiqah, but Thiqah in his

terminology is an even higher praise 29, more rarely given.

And that appears to be the reason Shaykh Rabee covered up the fact

that Yahya Ibn Maeen used the word Thiqah itself in another narration

from him, as reported by al-Imaam Ibn Abi Haatim in his book al-Jarh wal-

Tadeel.30

Likewise al-Hafith Ibn Hajr in al-Taqreeb declared Hishaam Thiqha 31,

ash-Shaykh al-Albani agreed 32 and Ahmed Shaakir said, Thiqah, Saalih

al-Hadith (reliable, upright in hadith). 33

27 Lisaan al-Mizaan vol.1, pg.107, print, Dar al-Kutoob al-Ilmiyah Beirut, Lebanon. 28 Pg. 18 of Idraab ash-Shaykh Rabee by Shaykh Yusif al-Jazaairi 29 Dawaabit al-Jarh wal-Tadeel by Dr.Abdul-Aziz Ibn Mohammad, pg.142 30 Vol. 9, Pg. 85-86, print Dar al-Kutoob al-Ilmiyah Beirut, Lebanon. 31 Pg. 816, biography (7305), print Muassasat ar-Risallah Beirut, Lebanon 32 Pg. 339, hadith (1945), Sunnan Abi Dawood with Shaykh al-Albanis checking, Mashoor Hasans summary. 33 Pg. 6 of Shaykh Rabee al-Madkhalis Playing Games in the Terminology of Elm by Abu Musab Ali Ibn Naasir

22

Also the saying of Imaam Ahmed Saalih al-Hadith (upright in hadith) is a

tadeel (praise) as mentioned by ath-Thahabi in the introduction to

Mizaan al-Itidaal.

After mentioning the levels of weak narrators which he would be

discussing in the book, al-Imaam at-Thahabi said,

And I did not mention those about whom it has been said saalih al-

hadithand its likes, (for such terminologies) indicate the absence of

unrestricted weakness. And the highest of terms (of praise) in the

accepted narrators are: Thabt, Huja (precise, a proof) and Thabt, Hafith

(precise, a memorizer) He mentioned some more of the highest terms

of praise then he proceeded to the second level of praises saying, Then

Thiqah (reliable) then (in the third level) Saalih al-hadith 34

So there is no way to say Imaam Ahmed meant to perform jarh of

Hishaam, but rather it is a praise clarifying his acceptance and reliability,

but Imaam Ahmed held Hishaam in lesser status than those mentioned in

the first two categories by Imaam ath-Thahabi.

The saddest part of Shaykh Rabees argument is his contradicting himself

after having declared Hisaam Ibn al-Ghaaz to be Thiqah as found in his

checking of the book Al-Madkhal ilaas-Sahih by al-Imaam al-Haakim. 35

Check for yourself.

Shaykh Rabee referenced 18 of the books of men for Hishaams

biography and he reconciled between the sayings of the scholars of Jarh

wa Tadeel concluding that Hishaam Ibn al-Ghaaz is thiqah, and even

if Shaykh Rabee had clung to the saying of Imaam Ahmed alone, and

declared Hishaam to be Sudooq, the athar would still have been hasan.

We ask then, how did he arrive at the conclusion of Sudooq yet

committing many mistakes?

34 Vol. 1, Pg.101-102 of Lisaan al-Mizaan by Ibn Hajr who was quoting from ath-Thahabis introduction to Mizaan al-Itidaal, printed by Dar al-Kutoob al-Ilmiyah Beirut, Lebanon. 35 Vol. 3, Pg. 333, published by Maktabat al-Furqaan, Saudia.

23

Why the lies and deceptions? Why work so hard to take down a caller to

the Sunnah?

Notice also, Hizbi-minhaj.com and their share in the nifaaq of deeds.

They tried to make it seem Shaykh Yahya was misquoting Ibn Rajab al-

Hanbali in the issue of the first athaan. That was the basis of their

refutation, however they like Shaykh Rabee, had no response for the

other 28 scholars, nor did they even mention them. The reality is they

exposed themselves as followers of their desires. Likewise with their

translating of ( ) as (Uthman introduced it) rather than

(Uthaman innovated it), claiming it was the Shaykhs intent to put blame

on Uthman , we ask them, can you see into the hearts?

Rather the Shaykh did not translate anything as anything. If we read the

book we find the Shaykh Yahya never mentions Uthman in his own

words, in fact no one quoted mentions Uthman , he only quotes

regarding the athaan its self. So from where are they deducing this

supposed hostile niyah (intention).

They also claimed that the Shaykh was deliberately hiding Ibn Rajabs

quote of Ishaaq Ibn Rahaway where he said regarding the first athaan, It

became a Sunnah. Rather this statement of al-Imaam Ishaaq is a mistake

and for that reason it was not quoted.

The Sunnah is not added to after the death of the Prophet and the

action or saying of any one of the khulafaa without the consensus of

rest is not a proof. As clarified by Imran Ibn Husain when he was asked

about tamatu in hajj (i.e. performing umrah and hajj together with a

break of ihraam in between) so he said,

We performed tamatu at the time of the Prophet and the Qur'an

came down (in that favor of that) and a man gave his own opinion." 36

Referring to Umar Ibn al-Khataab , who had said not to perform

tamatu. So Imran understood that the saying of a khalifah does not

change the Sunnah, men may err, but the Sunnah is complete and

perfected until the last day.

36 Sahih al-Bukhari (1581)

24

Thus was the fatwa of Jaabir Ibn Abdullah regarding tamatu in hajj,

as in Sahih Muslim, hadith (2947), in opposition to Umars ijtihaad

and in favor of what they had done at the time of Allaahs Messenger .

Shaykh al-Islaam Ibn Taymiyah said,

It is not for anyone to oppose the hadith of the Messenger due to the

saying of anyone after him . As when a man asked Ibn Abaas about

some issues so he answered with a hadith, so the man said, Abu Bakr

and Umar said So Ibn Abaas replied: Perhaps a rock will fall on you

from the sky! I say Allaahs Messenger said and you say Abu Bakr

and Umar said ? 37

As for the hadith Follow my Sunnah and the Sunnah of the rightly guided

khulafa The scholars of old explained the hadith as Shaykh Muqbil did

in his previous quotation (bottom of page 15).

As-Sanani said,

Nothing is intended by the Sunnah of the rightly guided khulafa except

that which is in agreement with his Sunnah until he said, And it is

well know from the fundamentals of the shariah that it is not for a rightly

guided khalifah to legislate a way other than that which the Prophet

was uponuntil he said, and the sahabah opposed the two Shaykhs

(Abu Bakr and Umar) in instances and issues, so that indicates that they

did not understand the hadith to mean whatever they say or do is a proof.

And al-Barmawi clarified that in his explanation of his Alfiyah (a poem

consisting of a thousand lines) regarding usool al-fiqh, he said therein the

hadith only proves that the consensus (ijmaa) of the four khulafaa is a

proof, not if one of them is singled out. And Itiba (following) is not in taqlid

(blind following) 38

Al-Mubarakfoori said in his explanation of Sunnan at-Tirmithi,

37 Removing blame from the illustrious Imaams by Ibn Taymiyah, pg.56 38 Subul as-Salaam vol.2, pages 16-17 (Dar al-Hadith, Cairo)

25

All that is in intended by the Sunnah of the khulafa-ar-rashideen is that

which is in accordance with his Sunnah . (al-Malaa Ali) al-Qaari said in

his Marqaat (an explanation of Mishkaat al-Masaabih):

Follow my Sunnah, meaning follow my way which is confirmed from me,

be it obligatory or supererogatory. As for the Sunnah of the khulafa-ar-

rashideen, they do not act except according to my Sunnah. So the

attribution to them (of a Sunnah) is either because of their knowledge

regarding it or their deducing (verdicts) there from. 39

As-Shinqiti said,

Follow my Sunnah and the Sunnah of the rightly guided khulafa after

me. And his saying Seek guidance in the two who are after me, Abu

Bakr an Umar. It is a proof against them (the callers to blind following),

not for them. Because the Sunnah of the khulafa-ar-rashideen is linked

with his Sunnah . There is no blind following at all, nor adherence to the

saying of any one man particularly, rather their Sunnah is following the

Book of Allaah and the Sunnah of His Messenger . 40

So it is clear, insha Allaah, that the saying of Ishaq ibn Rahaway about the

first athaan, It became a Sunnah was a mistake, and he is an Imaam,

but as is reported on Imaam Malik,

All (men) may be taken from or rejected, except the companion of that

grave (i.e. Prophet Mohammad ).

Yet another example of Hizbi-minhaj.coms deeds of nifaq is their

tampering with Shaykh Yahyas speech to deceive readers, which is

exactly what they had falsely accused the Shaykh of doing regarding the

saying of Ibn Rajb and Ishaaq Ibn Rahaway. They led English readers to

believe that the Shaykh is upon the aqeedah of the Jahmiyah and

Ashairah. This is clearly from If he speeks he lies and if he is

trusted he betrays and if he disputes he does so in a vulgar manner.

Thats three out of four.

39 Tohfat al-Ahwathi vol.3 page 40, as found on page 18 of our brother Ali al-Afaris

refutation on Shaykh Rabee entitled ( ) I benefited from it much.40 Adwaa al-Bayaan vol.7 pages 342-343 (Dar Kutub al-Ilmiyah, Beirut)

26

The Salifis in the English speaking world trusted minhaj.com and spubs to

translate the issues for them and relay to them with impartiality, in turn

they edited the speech of the Shaykh to incriminate him and left off a

great portion of his speech, that which completes the explanation and

clarifies the truth and his position in the issue. The following is what Hizbi-

minhaj.com related of Shaykh Yahyas speech in his explanation of al-

Aqeedatus-Saffaariniyah:

(After reading the saying of Imaam as-Saffaarini) Better than this line of poetry is the saying of al-Tahaawi (rahimahullaah) in the text of al-Tahaawiyyah,

"He guides whom He wills and protects and pardons

(them) out of [His] bounty and He misguides whom He

wills and abandons and tests them out of justice, and

all of them are subject to His Will, in between His

bounty and His justice."

And Allaah says, "He cannot be questioned as to

what He does, while they will be questioned."

(21:23) and Allaah, the Sublime and Exalted is the

Pardoning, the Generous, He, the Sublime said, "And

had it not been for the Grace of Allaah and His

Mercy on you, not one of you would ever have been

pure from sins. But Allaah purifies (guides to

Islaam) whom He wills, and Allaah is All-Hearer, All-

Knower." (24:21)

Hence, all bounty belongs to Allaah the Exalted - from

before and after - and if Allaah punished all of the

servants, He would not be oppressive towards them,

and if He showed mercy to them all, then by His bounty, favour and generosity.

-End of Hizbi-minhaj.coms translation of the Shaykhs speech.

From where they stopped the Shaykh continued saying,

The mentioning of the Hadeeth Qudsi came previously, Oh My slaves! Verily I made oppression haraam on Myself and I made it haraam

between you, so do not oppress each other. So Allaah ordered (His slaves) to be just and aid the truth. He (the Most

High) said, And they will know that Allah, He is the Manifest Truth. An-Noor: 25

And He (free from imperfections) said, Verily, Allaah enjoins al-Adl (i.e. justice and worshipping none but Allaah Alone - Islamic Monotheism) and

al-Ihsan [i.e. to be patient in performing your duties to Allaah, totally for

Allaah's sake and in accordance with the Sunnah (legal ways) of the

Prophet in a perfect manner] An-Nahl: 90 And He (the Blessed and Most High) said, And whenever you give your

word (i.e. judge between men or give evidence, etc.), say the truth even if

a near relative is concernedAl-Anaam And He said, O you who believe!

27

Stand out firmly for Allaah and be just witnesses Al-Maidah: 8 So Allaah made Himself far above punishing the one who does not deserve the

punishment. And the proofs for that are numerous and from them, that

which came in the two Saheehs on the authority of Muath ibn Jabal

that the Prophet said, The right of Allaah on the slaves is that they

worship Him and do not associate anything as a partner with Him. And the

right of the slaves on Allaah is that He will not punish the one who does not

associate anything as a partner with Him. And this right He made it upon Himself through grace. He (the Most High) said, "(Mine is) but conveyance

(of the truth) from Allaah and His Messages (of Islamic Monotheism), and

whosoever disobeys Allaah and His Messenger, then verily, for him is the

Fire of Hell, he shall dwell therein forever." Al-Jinn: 23 And He (the Most High)

said, And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him and

follows other than the believers' way, We shall keep him in the path he has

chosen, and burn him in Hell - what an evil destination. An-Nisa: 115 And He (the Most High) said, But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only

follow their own lusts. And who is more astray than one who follows his

own lusts, without guidance from Allaah? Al-Qasas: 50 And He (free from imperfections) said, So when they turned away (from the Path of Allaah), Allah turned their hearts away (from the Right Path). And Allah guides not

the people who are Fasiqun (rebellious, disobedient to Allah). As-Saffat: 5

So this shows that verily Allaah (Azza wa Jalla) does not punish except the one who deserves the punishment. 41 -end of Shaykh Yahyas speech

This is the whole of his speech which clarifies his position that, verily Allaah (Azza wa Jalla) does not punish except the one who deserves the punishment. And, Allaah made Himself far above punishing the one

who does not deserve the punishment.

Does this ruthless attempt to blemish a scholar of the Sunnah not prove

their Hizbiyah?

Shaykh al-Albani said about the ikhwanis, It is not correct to say: The ikhwani muslimoon are from Ahl-us-Sunnah, because they are at war with

the Sunnah. 42

41 Taken from: http://aloloom.net/vb/showthread.php?t=14535 42 / " "806

28

Rather, despising the truth and misleading from its path are from the

greatest signs of hypocrisy, may Allaah give them what they deserve.

:

That is because they (the hypocrites) followed that which angered Allaah, and hated that which pleased Him, so He made their deeds

fruitless. Or do those in whose hearts is a disease (of hypocrisy) think that

Allaah will not bring to light all their hidden ill-wills? Muhammad: 28-29

Another example of the war on the Sunnah and its people being waged

by the Hizbis in Birmingham, is their claim that Shaykh Yahya belittles the

Sahabah, as claimed by Bilal Davis in point number 6 of his 100 points

and also claimed by Abu Khadijah in point number 3 of his 12 points,

both of whom plagiarized from Arafaat al-Barmaki without any checking

for authenticity. They claim therein that the Shaykh accused the Sahabah

of starting the innovation of irjaa. 43

Our Brother Mahmood al-Canadi as-Somali has already written a sufficient

refutation on that issue, so I will suffice with a quote from his work, jazahu

Allaahu khairan.

He established therein that this accusation is based on the Shaykhs

reading from the explanation of al-Aqeedatul-Tahawiyah by Ibn Abil

Ezz. So the speech was not that of the Shaykh, but it was that of Ibn Abil

Ezz al-Hanafi, and the speech contains no accusation of starting the

bidah of irjaa as claimed by the Hizbis, our brother Mahmood wrote:

Let us take a look now at the entire statement of Ibn Abil Ezz that Shaykh

Yhayah cited while teaching the book Sharh Al-Aqeedah At-Tahawiyah,

which the people of desires have, from their ignorance, (have) turned into

a point of criticism against Shaykh Yahya.

Ibn Abil Ezz said:

43 Irjaa: the innovation of separating between deeds and Emaan claiming the two to be

unrelated. The adherents of this sect are known as the Murjiah. See the explanations of

Aqeedatul-Tahawiyah for detail.

29

And the Shaykh (Imaam at-Tahaawi) intended with this statement of his

We do not say that the Emaan is not affected by sin for he who performs

it, (he intended) opposition to the murjiah. While their doubt (that Emaan

is not harmed by sin) had occurred to some of the salaf, and the Sahabah

agreed to kill them if they do not repent. For indeed Qudamah ibn

Abdullah44 (a companion of the Messenger ) had drunk alcohol after

its prohibition, he and a group (with him) while they misinterpreted the

statement of Allaah:

:

Those who believe and do righteous good deeds, there is no sin on them

for what they ate (in the past), if they fear Allaah (by keeping away from

His prohibitions), and believe and do righteous good deeds, and again

fear Allaah and believe, and once again fear Allaah and do good deeds

with Ihsaan (perfection). And Allaah loves the good doers. al-Maida: 93

When this was mentioned to Umar, he and Ali and the rest of the

companions agreed, that if they (i.e. those who drank alcohol due to their

misinterpretation of the ayah) acknowledged that it is haram they are to

be lashed, and if they persist upon (deeming) it to be permissible then

they should be killed. And Umar said to Ibn Qudamah, You were wrong

and your backside missed the hole! If you (fully) believed and feared

Allaah and did righteous deeds you would not have drank alcohol. -end

of ibn Abil Ezzs speech

Our brother Mahmood continued by saying, The Mujahid Shaykh Saeed

Daaas al-Yafaee -may Allaah shower His Mercy on him- clarified in the

26th page and onwards of his refutation of Abu Khadijas deviated Shaykh,

Arafaat al-Barmaki, that the previous statement of Ibn Abil Ezz is not in

any way a slander or criticism of the Sahabah. He mentioned, that which

indicates that this statement is not a slander, is that the book Sharh

Aqeedat-at-Tahawiyah was checked in our time by the muhadith

44 His correct name is Qudamah ibn Madhoon as mentioned by ath-Thahabi in seer alaam anubalaa and the story was reported in al-Musnaf by Abur-Razzaq as-Sanaani as mentioned by Ibn Hajr in al-Isaabah and ath-Thahabi mentions the story in seer, all without any disapproval or disparagement of the story.

30

Muhammad Nasir-ud-Deen al-Albani. While Shaykh al-Albani did not

attempt to rectify or correct the statement of Ibn Abil Ezz in any way, as

he did with numerous other statements in the book 45 -end of

Mahmood al-Canadis speech

Check for yourself in Shaykh al-Albanis commentary on the book, page

324, as published by dar al-kitab al-arabi, Baghdad.

And likewise Ibn Baz in his commentary on Ibn Abil Ezzs speech shows no

disapproval but rather he uses it as a proof for the saying that We do not

declare any one of the people of the qiblah to be a kaafir due to every sin

as long as one doesnt consider it to be halaal. See volume 2, page 722-

724, printed by dar ibn atheer, Saudia.

After all of that, one should be sure that the Shaykh did not accuse the

Sahabah of starting irjaa or even being involved in it. Rather a step above

and beyond that, Shaykh Yahya later declared the story about

Madthoon Ibn Qudamah to contain weak additions after researching it

and requesting some students to complete the research. Then he

retracted his agreement with the statement of Ibn Abil Ezz. That was

about a year ago as mentioned by Husain al-Hajoori in his refutation on

Arafaat, pages 9 and 10.

And some might say retraction is not towbah, so we say, this story has

been accepted by a group of scholars and is not a disparagement of the

Sahabah, so towbah is not obliged when no sin has occurred.

Rather towbah is obligatory on the enemies of the Sunnah who reside in

dar-al-kufr paying jiziyah (taxes) to the kufaar and call the Muslims away

from hijrah to attend mixed university. The likes of spubs and their

associates. Towbah is also obligatory upon Shaykh Rabee for his heading

this attack on the people of the Sunnah in Dammaaj, an attack without

substance.

One final example of Makatabatul-Hizbiyahs desperate attempt to

incriminate a scholar of the Sunnah at the cost of their own aqeedah, is

their distortion of Shaykh Yahyas saying that the Prophet erred in the

means of dawah.

45 Taken from Did Shaykh Yahyah accuse the Companions of Initiating the Innovation of al-Irjaa? By Mahmood al-Canadi, Jazahu Allaahu Khairan.

31

This issue is connected to and built upon another issue of aqeedah, one

discussed by the salaf, based on ayaat and hadith; that is, did the

Prophet practice ijtihaad or are all of his sayings and actions revelation

from Allaah initially?

The permanent committee under Ibn Baz in The Magazine of Islamic

Research published the following,

The door of Ijtihaad was open at the time of the Prophet and the

scholars have agreed that Ijtihaad did occur from the Prophet in affairs

of passing judgment between people and resolving differences, as well as

in war and in issues of dunya. And they differed in the affairs outside of

that. The correct opinion is that Ijtihaad may occur from him

unrestrictedly, even in acts of worship, and that is the position of the

majority of scholars and the four Imaams They continued by giving

some examples of Ijtihaad performed by the Prophet until they said,

and if the Prophet made a mistake, it was not approved, but the

revelation would descend upon him to clarify what is correct. As occurred

from him in taking the ransom money in exchange for the captives of

Badr, and his seeking forgiveness for Abu Talib and some of the hypocrites

and his prayer over some of them. 46

And Ibn an-Najjaar (al-Hanbali, a scholar of usool) said,

And it is permissible, intellectually and textually, for him to practice

ijtihaad in the affairs of the legislation, according to our companions (the

Hanbalis) and the majority (of scholars), al-Waahidi ascribed it (i.e. the

permissibility of Ijtihaad) to all of the Prophets (alayhim as-salaam). And

for he who holds that this is not the case, there is no proof for him in the

saying of Allaah,

:

I but follow what is revealed to Me al-Anaam: 50

46 (27/149-151" " ) as taken from by Abul-Abaas Yassir Ibn Masood, Jazahu Allaahu Khairan.

32

For indeed qiyaas (analogy) based on the revelation is following of the

revelation. And it (i.e. the possibility of the prophet doing ijtihaad) was

held to be prohibited by the majority of the Ashairah and Mutazilah...

Until he said,

And based on the saying that it is permissible for him to perform

ijtihaad, and that has occurred from him , then (we say) that he is

not approved in error, by consensus (ijmaa), and that indicates the

possibility of error occurring, but he is not approved of (by Allaah)

regarding it. And this saying was chosen by Ibn Haajib and al-Aamidi and

he reported it on the majority of the companions of as-Shaafi, the

Hanbalees and the people of hadith. 47

Who did the Hizbis say is in agreement the aqeedah of the Ashairah? It

is they and their cronies in dar-ul-kufr and their divant Shaykh Arafaat,

who deny the possibility of Ijtihaad occurring from the Prophet and

insist that all of the Sunnah is revelation initially from Allaah.

Rather, it is clear that the Prophet may strive regarding a verdict which

he has not yet received revelation regarding, then his striving may be

approved or disapproved by revelation.

What will they say about the examples mentioned by Ibn Baz and the

permanent committee? If they say it is not Ijtihaad from the Prophet

but rather it is revelation initially from Allaah, then they have accused the

revelation of correcting itself and that is contradiction.

This shows that the Hizbis are desperate enough to betray even the

Sunnah its self, for the sake of taking down Shaykh Yahyah to justify their

desiers.

Our late Shaykh Saeed Daaas (Rahimahulah) wrote in his refutation on

Arafaat,

Arafaat said (on page 7,) and was concurred with by Ubaid (al-Jabiri):

(The first fundamental: His (Shaykh Yahyas) declaration of some of the

47 ( " "4/476-481) as taken from by Abul-Abaas Yassir Ibn Masood.

33

actions of the Prophet to be a mistake and that he erred in the

means of dawah.)

Then Arafaat reports the speech of Shaykh Yahya clarifiying that the

means of dawah are towqifiyah (dependent on the texts) not dependent

upon ijtihaad or opinions (meaning it is not for us to innovate in that

regard). Yes the Prophet performed ijtihad, but his ijtihaad is towfiqiyah

(agreement from Allaah). So the Sunnah is towqifiyah and towfiqiyah.

Either dependent upon a proof which Allaah has commanded him

with, or agreement from the revelation (for his ijtihaad ). And if he is

mistaken in an affair, the revelation descends with the greatest of

quickness to clarify that mistake. Then Shaykh Yahya mentioned as proof,

that which Allaah reproached His Noble Prophet with at certain

instances like,

:

He frowned and turned away Absa: 1

When he engaged some of the nobles of Quraysh hoping for their

Islaam, and he turned away, may my mother and father be his ransom,

from Ibn Um Maktoom when he came (asking about Islaam)...

Until Shaykh Saeed said,

And in the midst of his speech, Shaykh Yahya said,

That is from the means of dawah which the Messenger was mistaken

in, so His Rabb disciplined him through the revelation, He disciplined him

and sent down Quran that is recited regarding the correction of that

mistake.

Then Shaykh Saeed continued, Then (Arafaat) al-Boseeri related the

Shaykhs speech from al-Kanz al-Thameen (4/516), from a separate

occasion when the Shaykh was asked about the means of dawah. He

replied, It is towqifiyah (dependent upon texts) because dawah to Allaah

is worship and worship is towqifyah.

34

So he (Arafaat) , in league with his blind Shaykh (Ubaid), pieced together

the two quotes from two different places to make it appear as if our

Shaykh holds that the Prophet errs in issues that are towqifiyah (reliant

upon texts) and revelation from Allaah. -End of Shaykh Saeeds speech,

May Allaah accept he and his brother as martyrs.

The Hizbis sad attempt to incriminate Shaykh Yahya by cutting and

pasting his speech has been exposed. It is clear from the Shaykhs speech

that he holds the means of dawah to be towqifiyah so we are not

allowed to innovate in regards to them, that is one issue, then in a

separate issue, he holds the opinion of the majority of scholars that the

Prophet may perform ijtihaad in issues that he has not yet received

revelation regarding. Then if Allaah approves of that ijtihaad, Allaahs

approval is confirmation of that hukm (ruling), and if Allaah does not

approve, He sends down revelation to correct any error and that

correction is revelation. So the whole of the Sunnah is wahi (revelation)

either initially or by approval, as the Shaykh repeats again and again in

his lessons.

Like the saying of the Prophet ,

Verily I am only a human like you, and thun (assumption/opinion) may

be correct or mistaken, but if I tell you, Allaah said, then (know that) I will

not lie on Allaah. 48

And in another narration,

I am only human like you, if I command you with an affair of your religion

then take it from me, and if I command you based on my opinion, then

(remember) I am only human. 49

A prime example of his ijtihaad is the fact that he chose not to

command us with the miswak before every salah.

48 As-Siraaj al-Muneer fi Tartib Ahadith Sahih al-Jami as-Saghir by as-Sayooti with its checking by Shaykh al-Albani, who graded it Sahih, published jointly by Dar-as-Sadiq Saudia and Muassasat ar-Rayhaan Beirut. vol.2 pg.1321, hadith (8226) on the authority

of Talha . 49 Same book as above, Shaykh al-Albani graded the hadith Sahih, vol.2 pg.1320, hadith

(8221), on the authority of Rafi Ibn Khadij and its origin is in Sahih Muslim.

35

"If it were not for fear of burdening my ummah I would have ordered them

with the miswak before every prayer. 50

Showing that if he sees befitting, he may oblige the ummah with

that by his own command, and unless Allaah reveals disapproval of his

ijtihaad , the hukm (ruling) will remain.

Shaykh al-Albani said,

Here there comes a question, and that is, is it for the Prophet to act

independently as regards the legislation? Regarding ahkaam (verdicts)? It

is possible for him to be correct or mistaken because he did ijtihaad and

he did not receive revelation for his ijtihaad. Did that take place, or is all

the speech of the Messenger regarding the verdicts of the shariah, is it

all (initially) revelation?

I say regarding the answer to that question, and I only put it forward so as

to draw attention to the answer, -firstly- because many of the people

today who ascribe to an Islaamic party (hizb)51 You find an Islaamic

party here in this country and in other countries, they say it is not feasible

for the Prophet to do ijtihaad! The Messenger does not do ijtihaad!

That is their claim, but that claim is refuted by many of the texts. Those who

claimed this, their intention is, Allahu aalam good, however the fruit of

their claim is rotten. It resembles the intents of many of the early sects,

who denied many of the clear texts of the Quran and Sunnah, because of

their delusion that clinging to the outward meanings of these texts brings

about ruin of the shariah, according to their claim, or leads to denigration

of a part thereof. Those who say the Messenger does not do Ijtihaad

will say, How may we know then, if we take one of the opinions of the

Messenger , that he was not mistaken in that?

Here is the reply, if the Messenger of Allaah said, 'If the judge exerts

himself and performs ijtihaad, and arrives at that which is correct, then for

him is two rewards and if he is mistaken then for him is one reward. Then

the Messenger of Allaah has more right to practice ijtihaad, and he is

50 Sahih Bukhari and Sahih Muslim 51 The Shaykh spends some time warning from Hizbiyah, so it was summarized here for the

purpose of brevity.

36

more likely to arrive at the truth and receive that multiplied reward. So

why do we say that the Messenger does not do Ijtihaad, while he truly

has!

Rather we say, if he does ijtihaad and makes a mistake, the revelation

corrects it with the greatest of swiftness.

That which I said earlier,

:

Revealed to me al-Anaam: 50

Meaning: I (the Prophet ) am Inspired with a verdict of the legislation or

with correction of a prophetic ijtihaad.

So we are safe then, from following the Messenger in an issue where he

did ijtihaad and was mistaken -Allaah raised him above that- so we take

this answer as a principle in the refutation of some doctors, particularly at

the Jordanian University 52 So when the likes of the saying of Allaah,

:

He frowned and turned away. Abasa: 1

are mentioned, then this is a real life example, so how can we say he

did not practice ijtihaad?! He (surely) has, but he was not approved

(upon error).

:

But what could tell you that perchance he might become pure (from

sins)? Or that he might receive admonition, and that the admonition might

profit him? Abasa: 3-4

52 Here the Shaykh goes into the refutation of those who do not except a sahih hadith

until it is proved by medical science. It was summarized here for brevity.

37

So as for the Messenger he is safeguarded from being approved

upon error. 53

Is that not the same as Shaykh Yahyas saying as reported by Shaykh

Saeed,

The means of dawah are towqifiyah (dependent on the texts) not

dependent upon ijtihaad or opinions, yes the Prophet performed

ijtihad, but his ijtihaad is towfiqiyah (agreement from Allaah).

So the Sunnah is towqifiyah and towfiqiyah. Either dependent upon a proof

which Allaah has commanded him with, or agreement from the

revelation, and if he is mistaken in an affair, the revelation descends

with the greatest of quickness to clarify that mistake.

So why dont the Hizbis attack Shaykh al-Albani or Ibn Baz and the

permanent committee with these accusations?

It has become clear that sincerity and knowledge are not their

foundation and the truth is not their goal, but this attack on a man of the

Sunnah is based on their fanaticism and blind following for their mashaykh.

Shaykh al-Islaam Ibn Taymiyah said,

The people differed; is there in his Sunnah that which is from Ijtihaad or

not? And if he did practice ijtihaad, was it possible for him to make a

mistake while not being approved of upon that? The majority of scholars

say that both took place (i.e. ijtihaad and mistakes without approval), and

none said that they were cursing him , or else the majority of the

companions of Malik and as-Shaafi and Ahmed would have been cursers

of the Prophet . 54

So it is clear, inshaAllaah, that Shaykh Yahya is innocent of the blame of

the blamers, and we can therefore say with surety that they are lying

Hizbis not to be sat with or listened to until they repent and clarify the truth

of these affairs of aqeedah which they tried so hard to misconstrue.

53 Silsilat-al-huda wal-noor (cassette 306) as taken from by Abul-Abaas Yassir Ibn Masood. 54 The Refutation on al-Bakri (1/306) as taken from by Abul-Abaas Yassir Ibn Masood

38

: -

Verily, those who conceal the clear proofs, evidences and the guidance

which We have sent down, after We have made it clear for the people in

the Book, they are the ones cursed by Allaah and cursed by the cursers.

Except those who repent, rectify, and openly declare (the truth which they

concealed). These, I will Accept their repentance and I am the Accepter

of repentance, the Bestower of Mercy. Al-Baqarah: 159-160

The Hizbis have many more shobahat (doubts) and misleading

accusations which they try to attach to the Shaykh, but based on what

you have seen in the previous examples, know that all of their accusations

are nothing but misquotes, twisted half-truths or blatant lies.

All of that being from the saying of the Prophet regarding the signs of

the hypocrite,

If he speaks he lies, if he is trusted he betraysand if he disputes he does

so in a vulgar manner.

May Allaah save us from the diseases of the heart, rectify us and guide

our innocent brothers who have been affected by the poison of the

Hizbis.

:

"O our Lord! Let not our hearts deviate (from the truth) after You have

guided us, and grant us mercy from Yourself. Truly, You are the Bestower." Aal-Imraan: 8