A Refutation upon ‘Arafaat in what he Perpetrated from Ignorance, Treachery and Tampered statements in: "Bayaan al Fawree"”

1 A Refutation upon Arafaat in what he Perpetrated from Ignorance, Treachery and Tampered statements in: The Immediate Clarification

A Refutation upon Arafaat in what he Perpetrated from Ignorance,

Treachery and Tampered statements in: The Immediate Clarification

Written by: Abu MusibHusayn Bin Ahmad Bin Alee Al-Hajooree May Allh preserve him

Translated by: Abu Ishaaq Sad Bin Musa As-Somaalee, Abul-Layth Yusuf Al-Biritaani

and Ehsan Bin Manzoor


All praise is for Allh the lord of all that exists, I testify that none has the right to be worshipped except

Allh alone, without any partner and I bear witness that Muhammad is his slave and messenger, as for what follows:

I have looked at what the so called Arafaat Bin Hasan Al-Muhammadi has stolen from the fabrications of those that are like him from the infatuated Hizbiyyeen, upon Ash-Shaykh Yahya and upon this blessed Dawah, as he also tried to present it on their website seven months ago, and placed upon it (i.e. the so called refutation) a name other than that which those that are like him called it before, (The immediate clarification). So I saw it upon myself that I expose their lies and make apparent their falsehood, tampering (with statements), lying and immorality in this summarised commentary, because falsehood, with the permission of Allh, will vanish and will be repelled even it be from less than these (few) lines (of writing).

So I say and with Allh lies all success:

A clarification of what the introduction of Ubayd Al-Jaabiree1 consists of from strange affairs

Firstly his statement: and our student: Ash-Shaykh Arafaat

I say: the reality is, that you (oh Ubaid Al-Jaabiree) have begun to study and take (knowledge) from what this small ignoramus Arafaat and those that are like him dictate to you from the spreaders of Fitnah; from (the) beginning (of this Fitnah) till now, so by this dictation they have caught you (oh Ubaid) in the trap of their Hizbiyyah, and there is no problem in reminding you with the harms of accepting (narrations based upon) dictation, and its reasons (i.e. why one would dictate) and the weakness of one that dictates2. As for its reasons, then from them is (being) confused3, the loss of eyesight and perhaps one may dictate with heedlessness.

And from the examples of that is: Yazeed Bin Abee Ziyaad Al-Qurashee, Al-Haafidh (Ibn Hajar) mentioned in his (Yazeeds) biography which is in At-Taqreeb4: He is weak, he had become old and changed and began to dictate. And Yahya Bin Muhammad Bin Ibaad Ash-Shajaree Al-Uqaylee mentioned in his biography of him in Ad-Duafaa: In his (narrating of) Ahaadeeth are detestable (things) and mistakes and he was blind as far I was informed, and he used to dictate.

1 Note oh noble reader, that Ubaid Al-Jabiree has given Arafaat an introduction to this feeble so called refutation and also agrees and refers back to this nonsense often.

2 Weakness here means: One that is regarded weak in narrating therefore the people of Hadeeth grade him as a weak narrator.

3 Confused here means: not being able to distinguish between affairs due to old age and that which is similar to that.

4 At-Taqreeb wa At-Tahdheeb is a book authored by Al-Haafidh Ibn Hajar in which he mentions a brief biography of the narrators of Hadeeth and their conditions.


Ubayd said:As I likewise warn against travelling to Markaz Dammaaj until it is restored to the way it was founded by Ash-Shaykh Muqbil (may Allh have Mercy upon him) from the issuing of rulings, calling to Allh upon the Book and Sunnah in accordance to the Manhaj of the Salaf. This is currently unachievable except with the co-operation of four groups by the permission of Allh.

The first group: The virtuous students and those who have an earnest concern from the tribe of Al-Waadiah. Especially those close to the founder of the Markaz (may Allh have Mercy upon him). They must strive assiduously, making every possible effort to draw the attention of the concerned government bodies to banish Al-Hajoori from the Markaz.

I say: that this speech of Ubayd consists of resemblance to the aspects of Al-Jaahiliyyah1. Al-Imaam Muhammad Bin Abdul-Wahhaab An-Najdee, may Allh have mercy upon him, said in Al-Masaail Al-Jaahiliyyah2: The sixty second aspect: the fact that if they (the people of ignorance) were overcome by proofs (against them) they would flee (in using) the sword and complaining to the kings, and calling to the belittlement of the leader and diverting the subjects from his religion. Allh the most high says in Surah Al-Araaf, Aayah 127:

. The chiefs of Fir'aun's (Pharaoh) people said: "Will you leave Msa (Moses) and his people to spread

mischief in the land (Al-A'raf 7:127)

So look at the complaining of the family and people of Firawn to him (i.e. Firawn), and their inciting of him (Firawn) to fight Musa, peace be upon him, and that which has been mentioned towards the end of the Aayah concerning the debasement that they were upon. And Imaam Al-Waadiee mentioned, may Allh have mercy upon him, concerning the affair of Ikhwaan Al-Muslimeen: And greater than this, yani something greater than sending some trouble-makers to a lecture of Ahlus-Sunnah, is that they have taken the Masaajid of Ahlus-Sunnah by force from those that they are in authority over, after the Minister of endowments was from them. (Al-Baaith AlaaSharh Al-Hawaadith page 19)

And he said, may Allh have mercy upon him: The Ikhwaan Al-Muslimeen sent someone foolish to the Masjid in Dammaj reviling the government in order to place the responsibility upon Ahlus-Sunnah, and (so) he was removed from the Masjid (Al-Baa'ith, page 20). So this is the path of the innovators (in) the defaming of Ahlus-Sunnah towards the rulers. And I refer the reader to the treatise: 'Warding off the Sorrow Caused by the Defamation of those who Falsify and the Innovators Towards the Rulers with Ahlus-Sunnah' by our brother Abu Fayrooz Al-Indoneesee, for in it is a well-disposed increase upon this (issue).

1 The affairs of ignorance that the people were upon before the sending of the prophet Muhammad .

2 This book is entitled: Aspects of the days of ignorance, authored byAsh-Shaykhul-Islaam Muhammad Bin Abdul-Wahhab.


And in the end of the introduction of Ubayd, which is comprised of untrue rumours and recklessness from one angle, and humour and laughable matters from another (angle), he said:And that they seek knowledge from one who is acquainted with teaching the people the pure Sunnah with wisdom and good admonishment, and they, and all praise is for Allh, are many in number within Yemen and (in the) Kingdom of Saudi Arabia, and (in) other than them from the Islamic lands

I say: This emanated due to the admiration that a man has for himself, for the Shaytaan beautified for him that this madness of his has an actual influence on anyone, and for this reason, you see him repeating this from time to time, rather he has become by way of this speech of his, an object of ridicule.

And the new arrivals (into Dammaj) have not stopped, and all praise is for Allh, they are coming continuously in the hundreds, and thousands are drinking from the knowledge of the book of Allh and the

Sunnah of His messenger in this blessed Salafi centre of knowledge, and under the hands of Al-'Allaamah, As-Salafi, the sincere advisor Yahya Bin 'Alee Al-Hajooree,

Say: Perish in your rage. Certainly, Allh knows what is in the breasts (all the secrets). Aal 'Imraan 119

And the statement of the poet applies to the condition of Ubayd, as there comes in 'Taareekh Al-Baghdaad vol.13/230',

Should it not be said to the one who was envious of me: "Do you not know whose rights you

have violated?"

He has violated the rights of Allh with his (envious) action because he was not contented

with what he was given

So because of this, Allh increased me (in good) and refused your supplications because of

your insolence

And someone else said:

Remain patient upon the envy of the jealous, for indeed patience will deter them.

Indeed the fire will devour itself if it does not find anything else to burn


And from the reasons for the people accepting the Dawah of Ash-Shaykh Muqbil- may Allh have mercy upon him- in its beginning was the warning of the hate mongers from it, such as the Shee'a, so the people increased in accepting it, as it is said:

Whenever Allh wants to propagate a hidden excellency

He appoints for it the tongue of the jealous

Were it not for the kindling of the fire

The fragrance of aloes1 would remain unknown

Ubayd said: And Allh knows that I did not intend except advice for the Muslims generally, and the confused students of knowledge towards the Sunnah specifically...

I say: This is an immoral oath, where is the advice from this immorality? And where is the innovation in Dar Al-Hadeeth As-Salafiyyah (in Dammaj) and where is the misguidance? Those who were educated here, majority of them were educated and left as memorisers of the book of Allh and the Sunnah of His

messenger , upon goodness and upon the Sunnah, not as Sufis, nor as Shee'a, nor as Hizbiyyeen. For from them there was those who were are saved (from Fitnah), and from them are those who are subjected to trials, and this Hizb of yours is nothing except students who sought knowledge in this centre, in the time of the Shaykh (i.e. Shaykh Muqbil) may Allh have mercy upon him, and after him, with Ash-Shaykh Yahya- may Allh preserve him- and according to you they are not callers to corruption and not callers to innovation and misguidance. So Uff to the fanaticism of Al-Jaahiliyyah and to the detestable Hizbiyyah and (the following of) desires.... this is a glimpse from the calamity of the introduction of Ubayd and his oft-repeated words.

I have given its right in the past refutations. So open the file of refutations on the Fitnah of Ubayd Al-Jaabiree and you shall find within it that which is sufficient, if Allh the Most High wills.

And to proceed with uncovering the introduction of Arafaat and his tampering (with statements):

Arafaat said:many of the biased ones and the people of reconciliation and propaganda have tried to harm this blessed Dawah, so therefore their actions have become like scattered particles of dust.

1 Aloe is the name of a family of plants that flower in North Africa and the Arabian Peninsula. Some species are well known for

their sweet scent and used in medicine and spices.


I say: This is what you are traversing upon now and your actions have become like scattered particles of dust, just as their actions had become (i.e. scattered particles of dust). You have surpassed them in that which occurred from them from Hizbiyyah, causing of commotion, pretending amongst those who do not know your wastefulness, diversion away from goodness, that which you apparently pretend to cry over, seeking employment and taking a wage through the Salafi Dawah whilst you plot against it, and other than that from the shameful, devilish Hizbee acts.

Arafaat said: Indeed the method of Yahya Bin 'Alee Al-Hajooree has disturbed the people of truth in this Fitnah, in his solving of affairs without any intellect nor any forbearance. For his way is random, in opposition to what our Salafi 'Ulamaa are upon.

I say: You have lied by the everlasting existence of Allh. Ash-Shaykh Yahya, may Allh preserve him, all praise is due to Allh, rebuked that which occurred from Abul-Hasan from the earliest stage of the Fitnah. He was patient upon the harm caused by his (i.e. Abul-Hasan) followers, just as he is now being patient upon the harm caused by you, and he refutes your transgression and enmity, with that which Allh has made easy upon him by way of evidences and proofs, whilst safeguarding this goodness from their frolic; which you are following hand span by hand span. And there occurred from that preservation in protecting this centre: Al-Hizbiyyah that which the just ones thanked him for, and they hope that his reward is with the lord of All Might. And he and other than him do not claim perfection or infallibility.

This speech of yours resembles that which the poet described himself with, with his statement:

I was once a staunch She'ee I did not see an apparent value for the noble Sunnah

Just as his sight was blinded by At-Tashayyu' (Shee'ism), your sight has been blinded by Hizbiyyah and envy. And we are not in need of you to make known his value and neither that you mention his virtue, because being at safety from your evil is benefit, however we say:

Lessen your blame upon them and do not increase in it

And if you do not stop, then prepare yourselves to fill in the gaps that they filled

Arafaat said: Then there emanated two tapes from this centre regarding this Fitnah full of revilement, abuse, (insulting) poetry, ridicule and mockery which the intelligent ones reject, let alone the people of virtue and the Ulamaa.

I say: Rather they are filled with refutations upon their tampering of speech and their lies that which you stole from here, without attributing what they have done by way of good to its people. So he (Ash-Shaykh Yahya) refuted with verses and Hadeeth and repelled the claims of the Hizbiyyeen and perhaps that was accompanied with something from roughness, as this falls under the statement of Allh:


. The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allh. Verily, He likes not the Zlimn (oppressors, polytheists, and wrong-doers, etc.). And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of

blame) against them. (Ash-Shura 42:40-41)

Arafaat said: As conformation to this reality, and from (the statement that) No one knows the virtue for the people of virtue except those that possess it, the noble Mashaayikh of Yemen took up the request of Ash-Shaykh Rabee' in clarifying the rest of the fundamentals that which he used with an unhindered hostility upon the people of the truth, and they did not request anything from Yahya Al-Hajooree, because the one who does not have anything cannot give anything

I say: A gathering took place in Sana'a at the beginning of the aforementioned Fitnah which consisted of a request of why Ash-Shaykh Yahya was rebuking Abul-Hasan. So the Shaykh (i.e. Shaykh Yahya) clarified at that particular time what he was refuting him for from the issues that he knew of and therefore censured him due to that, and it was only after that, that some of the (Mashaayikh) said: Would that we had aided Ash-Shaykh Yahya from the beginning. So oh man, does there remain any shyness with you from lying and speaking with ignorance?

Arafaat said: And when the people of virtue became silent from the unpleasant ways of Al-Hajooree, which is full of blameworthy harshness and excessiveness with those in opposition, his evil influence and effects upon the people of Sunnah became apparent, then he began using dictionaries full of unsuitable terms, rather (terms) that are not permissible in the legislation.

I say: The origin in refuting (someone) is to have gentleness, due to the proofs of its excellence being known, however harshness upon the people of desires, the hate mongers and the people of Fitnah in facing their wicked statements and actions is an affair which is praiseworthy in the legislation, due to the statement of Allh, The Most High:

And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame)

against them *Ash-Shooraa: 41]

And His Statement:

Allh does not love that evil should be uttered in public except by him who has been wronged *An-

Nisaa:148]


And that which ash-Shaykh Yahya has mentioned - may Allh preserve him about those who have transgressed in this Dawah does not exit from this, Inshaa Allah. And the people that possess justice know this, as for you then youre a hatemongering Hizbee, no consideration is given to this speech of yours.

Arafaat mentions: And when the scholars had fallen in the sight of Al-Hajooree especially in Yemen and from the head of them, the esteemed Shaykh Muhammad Al-Wassaabee, Al-Hajooree was compelled to raise a people to the level of the scholars so that they may support him with his falsehood, and called them the Shaykhs of the Daar!!And the Shaykhs of the Daar the supposed ones are on the level of the students of the students of the esteemed Shaykh Muhammad Al-Wassaabee, may Allh preserve him. Who will accept this? And which person of intellect let alone an Aalim will aid this criticism that is filled with excessiveness and mockery? Is this not the way of Abul-Hasan in dropping the scholars of the Sunnah, and in accordance to this we see him praising the minor students because they reached something that the scholars havent reached as he claims.

I say: The affair of refuting a mistake is a legislative affair and you are a people who are beautifiers (adorning themselves as something they are not), bootlickers and devoted with pretending to the Mashaayikh with the intention of spreading Fitnah and division, whether it be in Yemen, in Al-Hijaaz, in Najd or other than that (to where this fitnah has spread).

Therefore this has become your custom, an addition to your breathing heavily; chasing after the vanities of this passing world, and because of this your affair is as you see, from deviation and the lack of blessing. As for ash-Shaykh Yahya and his brothers in the Daar, then they have spoken with that which they know of concerning this Fitnah and they are his students and he knows them, thus he affirmed for them the conviction that he and other than him saw with their eyes, and the one who knows is given precedence over the one who does not know it.

As a result, if some speech or statements come about that oppose what we have touched and seen and tasted from the sourness of your Hizbiyyah and Fitnah, we disparage him with proofs and we condemn him in that, just as our predecessors disparaged those who erred in their different ways, and the one who insults and despises this good is humiliated, and whoever is merciful is merciful to himself,

All of you are from Aadam and Aadam is from dust1and indeed the person of the truth has the right to speak2.

And your statement:Al-Hajooree was compelled to raise a people to the level of the Ulamaa so that they may support him with his falsehood, and called them the Shaykhs of the Daar!!

1 Sunan Abu Dawud, Book 41, Number 5097

2 Saheeh al-Bukhaari, Number 2271


I say: These are Mashaayikh due to the knowledge that they have attained, as for you and those similar to you, then indeed you all being attributed with this (title i.e. Shaykh) is not appropriate, as you are all but mere emigrants running after a living, whilst acknowledging what you are all in by way of Fitnah. So why do you then describe them (I.e. Arafaat describes his own associates) with these attributes whilst having Ghuloo (extremism) as is in your extreme Al-Fawree, page 34: Ash-Shaykh Haanee, and Ash-Shaykh Mustafa Mabram, and Ubayd says about you in his oppressive introduction: Ash-Shaykh Arafaat?!!!.

So is the one who is a Hizbee from amongst you considered a Shaykh?! And one who is upon goodness, knowledge, the Sunnah and one that is not with you does not deserve this attribute (i.e. Shaykh)?!! Where are your sciences of knowledge, your books, your Dawah? As for them (i.e. the Mashaayikh of Dammaj) then they have many books and a beneficial and Sunni Dawah,

.

That is the Grace of Allh, which He bestows on whom He wills. And Allh is the Owner of Mighty Grace. (Al-Jumu'ah 62:4)

His statement: So the one who casts his eyes upon some of the internet sites will find his (Shaykh Yahays) mistakes astonishing....

I say: This is a proof for what I have previously mentioned, i.e. that he (Arafaat) covered up (the fact that he took) from the website Al-Atharee1 and their likes..... And the souls are like recruited soldiers......

Whoever appoints the crow as a guide

It will lead him to the festering bodies of dogs

As for the website al-Atharee and those similar to it, then not even Ash-Shaykh Rabee', may Allh preserve him, and other than him are safe from their fabrications. It is obligatory to refute it and to not affiliate with it and those like it from the Fitnah making hate mongers against the Salafi Dawah, and neither to be pleased with that which they circulate in order to provoke trouble.

The statement of Arafaat: for how many scholars are afflicted from the slander of Al-Hajooree.

I say: Is it the case that he who slanders you due to your Hizbiyyah then he has slandered the scholars? This is from the greatest lies and deceit; for Ash-Shaykh Yahya, and I swear by Allh, honours the scholars of the Sunnah with great reverence, and I challenge you to mention a scholar that Ash-Shaykh Yahya has slandered with falsehood.

1 What is intended here is the websites that are frequented by the fanatics of Abul-Hasan and some of the Jordanians.


For this speech is the speech of the Ikhwaan al-Muslimeen and their likes, that Ahlus-Sunnah slander the scholars, and that they consider whomsoever slanders them due to their Hizbiyyah or due to their Fitnah to be a slanderer of the scholars. This speech of theirs is not accepted with those who are acquainted with the field of disparaging ones that oppose the truth, and the books of Al-Jarh wa At-Ta'deel are full of this. So oh Arafaat, I call upon Allh that he acquaints you with the truth.

His statement: I presented this refutation to a group from the scholars....... and from them was he who deemed it to be good and requested its distribution.

I say: Name us your men!! For there is not a shadow of a doubt that you have depended upon Ubayd (in this matter), the (Abdullah Bin) Sabt1of the new Hizb2- For he is the one who gave an introduction for it, and Al-Wassaabee the infatuated one, and whosever else from those whose Fitnah has become apparent.

The second issue is, it is sufficient to know that Iblees is your exemplar in regards to this (affair), for in the

Saheeh of Muslim it has been reported from Jaabir, may Allh be pleased with him, that the prophet said: The Satan has lost all hopes that the worshippers would ever worship (him) in the Arab Peninsula, but he (is hopeful) that he would sow the seed of dissension amongst them.

And it is sufficient to know that you have vileness with you concerning this affair, because you are slanderers that narrate fabrications with the intention of causing corruption between the scholars of the Sunnah. So look at how you have reached at this current condition, tot he extent that you perceive evil to be good in which you boast about.

His statement: The First Principle: His (Ash-ShaykhYahyas) judgement upon some of the actions of the

messenger as being mistakes, and that he erred in what relates to the means of the Dawah.

I say: A refutation upon this has proceeded in: A Refutation upon the ignorance of Az-Za'aabee, and it is distributed on the website of ash-Shaykh Yahya3, may Allh preserve him, so its repetition is not needed here. So whoever wills can read it completely and will find within it a sufficient clarification -In shaa Allah- pertaining to the refutation of your foolishness, for you (Oh Arafaat) have not come with anything new. For requesting every person of falsehood with a clarification that is specifically for him has within it resemblance to the Mushrikeen, Allh the Most High said:

Nay, every one of them desires that he should be given pages spread out (Al-Mudatthir 52)

1 Abdullah Sabt a misguided Hizbee that caused disunity and Fitnah in the time of Shaykh Muqbil, may Allah have mercy upon him.

2 The Hizb of Abdurahman Al-Adanee and his brother Abdullah Al-Maree.

3 http://aloloom.net/vb/showthread.php?p=38456#post38456


His statement: The second principle: The statement of Al-Hajooree, Revelation is from The Lord of all that exists, so from it is the Qurn and all of it is revelation, and from it is the Sunnah, and most of it is revelation.

I say: The exact speech is as follows, he said: The Ijtihaad of the prophet is success granted from Allh, so the Sunnah is Tawqeefiyyah (restricted to the texts) and Tawfeeqiyyah (success granted from Allh). As for it being upon Tawqeef (i.e. it being restricted to the texts), then this is upon a (specific) proof, that Allah

has ordered him with. And as for it being upon Tawfeeq (success granted from Allh) then the revelation agrees with it.

And this establishment is good; within it is the status of the prophet and the status of his Sunnah. For the

origin of what the prophet came with is revelation from The Lord of all that exists, from it is the Qurn, and all of it is revelation, and from it is the Sunnah and most of it is revelation. And I have clarified, that from the Sunnah there is that which is Tawqeefi, i.e. revelation from Allah, and from it there is that which

he made Ijtihaad within and his Lord granted him success concerning that (particular) Ijtihaad and his lord affirmed it for him; the one who honoured him with this degree, the degree of Ijtihaad and increased him in honour by way of his establishment of that matter.

And it is for this reason that I said: As for it being upon Tawqeef (i.e. it being restricted to the texts), then

this is upon a (specific) proof, that Allah has ordered him with and all of this is great praise, veneration

for him , and an extolling of his status.And as for it being upon Tawfeeq (success granted from Allh), then the revelation agrees with this.

So what is all of this strange tampering with the context of the Shaykh's speech; that which affirms that the Sunnah is restriction to the texts and success granted from Allh, his speech returns back to the fact that all

of his Sunnah is revelation, either restricted to the texts or direction from Allh as you can see, (however

the messenger said) If you are not shy, then do as you wish

As for the arrogant one then there is no way of convincing him, Allh the most high said:

* And even if we opened to them a gate from the heavens and they were to keep on descending thereto (all day long). They would surely say (in the evening): our eyes have been (as if) dazzled (we have not

seen any angel or heaven). Nay, we are people bewitched. (Al-Hijr 15:14-15)


His statement: The third fundamental, his reading and giving permission for the spreading of a (particular) article, as is mentioned on the title page (i.e. that the Shaykh has read it and given permission

for the spreading of it), the author of it says: Indeed the messenger of Allh statements cannot be accepted except with a proof or a with a justifiable evidence. One of the students of Al-Hajooree mentioned in his article (which is entitled): Mulhaq Al-Mindhaar Ma Bayaan lima Badharahuash-ShaykhAbdurahman Al-Adanee fee Dammaj Min Adraar, page 3:

In the Saheeh of Al-Muslim upon the authority of Raafi Bin Khudayj, may Allh be pleased with him

said: Allh'sMessenger came to Madeenah and the people had been fertilizing the date palm trees.

They said we are pollinating the date palm trees, he said what are you doing, they said: We are

grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the

Prophet ), whereupon he said: I am merely a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, (bear in mind) that I am merely a human being.

This is the messenger of Allh , so anyone other than him from mankind, their statement cannot be accepted except with a proof, or (with a) justifiable evidence, at the same time we have reverence for him, this is what we have been cultivated upon with our father and our Shaykh Al-Imaam Al-Waadiee, may Allh have mercy upon him, and this has also been narrated from our pious predecessors....

I say: look at the ignorance of this writer! Is the writer and the one giving an introduction for him

ignorant that the messenger does not speak except the truth, and he does not say except the truth,

may my mother and father be sacrificed for him. The messenger does not say or do (anything) which is in relation to the religion except (that which is in accordance) torevelation from Allh the Most High. And look at the repulsiveness of his statement his statement is not accepted except with a proof!! Or (with a)justifiable evidence!!

I say: Firstly, (about) your statement: And look at the repulsiveness of his statement: his statement is not

accepted except with a proof!! Or (with a) justifiable evidence!!, i.e. the statement of the prophet , then this is a lie against him (i.e. the writer of this article), or (it is the case that) you are purposely trying to act like you do not understand correctly (in order to) deceive (others), that is because the brother said: this

is the messenger of Allh , and at this point the speech of the brother ended, and the meaning of it is-

this is the messenger of Allh who had said what had preceded, then he said:

as for other than him i.e. other than the Prophet . - And the letter Faa (corresponding to: 'as for') in his statement: Fa Man1 is Istinaafiyyah (A faa used for renewing a sentence). (Then he said) his statement is not accepted except with a proofat the same time we have reverence for the one that says this, if he is from the scholars of the Sunnah, his statement is not accepted except with a proof, and

this is something that every Muslim knows, the fact that the statement of the Messenger of Allh is a proof and an evidence (in itself), Allh the most high says:

1 This can be loosely translated as: As for who


And whatsoever the Messenger (Muhammad ) gives you, take it, and whatsoever he forbids you,

abstain (from it), and fear Allh. Verily, Allh is Severe in punishment. (Al-Hashr 59:7)

And he also said:

And let those who oppose the Messenger's (Muhammad ) commandment (i.e. his Sunnah legal ways,

orders, acts of worship, statements, etc) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.

(An-Nur 24:63)

And other than that from proofs.

(So the term) 'FaaHadha' is from the things that connect (the sentences together) by word and separates (the sentences) by meaning, a Master project has been authored concerning this (subject), which is entitled: (That which is Connected by Word and is Separated by Meaning in the noble Quran), from Surah Yaseen to the end of the noble Quran, and read what As-Suyooti, may Allh have mercy upon him, has clarified concerning this subject in Al-Itqaan, page 276/1 Daar Al-Hadeeth print.

Secondly: Not every article that the Shaykh gives an introduction for becomes one of his statements, because perhaps he may flick through an article quickly, or flick through majority of it and then give permission for its distribution, otherwise impose this imposition upon those that had given an introduction to the book of Abul-Hasan (As-Siraaj Al-Wihaaj) due to what is in it from error, and that you likewise say to them that it is binding upon them that they bear these mistakes and retract from them.

Arafaat said: The forth fundamental - He accuses the Sahaabah with Al-Irjaa and it is not known that he made Tawbah, Al-Hajooree said in his tape: Clarifying the Lies and falsehood: The questioner says: His

speech concerning the companions of the messenger of Allh , the manifestation of Al-Irjaa was in the

companions of the Messenger of Allh , and the first one to profess Al-Irjaa was Uthmaan Bin Madhoon when he had drank alcohol and he attributed this statement to Ibn Taymiyyah, Al-Hajooree said: I came with the sources of what I had said that day as a study with some brothers whilst ascribing it to Shaykh Al-Islam Ibn Taymiyyah and Ibn Abil-Izz, and if this man has any advice then he could have replied to what has preceded.

I say: He has ascribed this statement to two scholars and he referred to the Fataawa of Shaykh Al-Islam volume number 11 pages 403-404, and this is how he lies upon Shaykh Al-Islam, may Allh have mercy upon him, for indeed we returned back to the volume and referred page number, and we did not find what he had mentioned, and if Shaykh Al-Islam had mentioned as he said then he would be refuted for it, however he did not say that, far be he from that, may Allh have mercy upon him, from being tarnished

with this false accusation concerning the rights of the companions of the messenger of Allh .


I say: Speech has preceded concerning this in the article: The statements of Ash-Shaykh Yahya in what he was criticised for from affairs of which the following is the summary of: This is from among the fabrications that he has been accused with, he merely narrated from Ibn Abil-Izz Al-Hanafee, may Allh the most high have mercy upon him in his explanation of At-Tahaawiyyah, page 324 print Al-Maktab Al-Islaami, without any addition or decrease, and neither did he accuse the honourable companion with that, may Allh be pleased with him, for he (i.e. Ash-Shaykh Yahya) said: Abil-Izz said: Indeed the doubt that come upon the Murjiah had occurred to some of the earlier ones, and they are Qudaamah bin Abdullah (his name is actually Qudaamah Bin Madhoon) and his companions to end of the quote.

So they became overjoyed (thinking that they could defame ash-Shaykh Yahya) by this statement and added some words to it!! From them is their statement: The first one to profess Al-Irjaa was Abdullah Bin Madhoon and in another narration of theirs Uthmaan Bin Madhoon, and from them is their statement: Indeed there are from the Sahaabah those that fell into Al-Irjaa and other than that from statements that are based upon the narrating of lies and fabrications. And all of these statements are accusations upon him (Shaykh Yahya), that which the narrator is incapable of affirming from a tape or a book, except perhaps narrating from something that is based upon Qeel1 and what will make you come to know what Qeel is?

And Ash-Shaykh Yahya, may Allah the most high grant him success, rebukes all of these statements as we have heard from him a long time ago, the most that the Shaykh had within his speech which is actually affirmed is that he quoted from Imaam Abil-Izz, may Allah the most high have mercy upon him, especially the fact that he was teaching the explanation of At-Tahaawiyyah (at the time of saying this statement), so he is merely quoting here and not saying (it from himself) and he was merely relaying speech from an Imaam (at the point of when he was reading this) not finding faults.

And since some time ago, perhaps a year ago, he looked into this issue (deeper) and refrained from engaging in it, and some of his students gathered a compilation (of narrations concerning the affair) at the time and read the summary of it to him (i.e. Ash-Shaykh Yahya), so this student had concluded that this statement of Imaam Ibn Abil-Izz, may Allah the most high have mercy upon him, is incorrect and that he (Imaam Ibn Abil-Izz) had erred in his relaying of it from Shaykh Al-Islam, may Allah the most high have mercy upon him (return back to Majmoo Al-Fataawa, volume number 11, page 403 and that which is before it). So he (Ash-Shaykh Yahya) retracted from this statement, especially (seeing) that he had researched and then ordered his students to look into the chains of these narrations, then it had become clear that many of the additional wordings and narrations were not affirmed! Despite this, these people are still becoming overly rejoiced with their lies, exaggerations and distortions, to the extent that they have extracted the issues from the taking place of research, looking into (affairs), deeming issues to be correct and wrong to the dictionary of revilements, fountain of lying and a sea of defamation!!

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Say (O Muhammad to mankind): "Each one does according to Shakilatihi (i.e. his way or his religion or his intentions, etc.), and your Lord knows best of him whose path (religion, etc.) is right." (Al-Isra 17:84)

This was in the Fitnah of Abul-Hasan, Arafaat transferred it into his "gun Barrel" without ascribing it to his exemplars and thought his hands had become filled with attainment from a principle that Al-Hajooree (apparently) had breached.

1 Qeel can be translated into English as: it was said.


Arafaat says: The fifth principle: Al-Hajooree fell into a statement from the statements of the Qadariyyah and the Mutazilah; from their principles is that the one who searches for the truth with his utmost capability, it is a must that he finds it (i.e. the truth), Al-Hajooree affirmed this. Al-Hajooree mentioned in his explanation of Aqeedatul-Waasitiyyah (page 142): What takes place with the people of desires from clumsiness is because of shortcomings that took place with them from searching for the truth and reaching it, otherwise, the one who searches for the truth finds it.

I say: Compare the clear and decent speech of Ash-Shaykh Yahya, it does not have within it: it is a must which Arafaat fabricated, and that which has in it compulsion. Rather from the reasons of finding the truth is searching for it, and this is his wording aided with proofs and connecting the grace, blessing and success to Allh, the Most High, and the following is his wording, he said: and in the Tafseer of the statement of

Allh, Mighty and Exalted is he: Al-Hayyul-Qayoom, and the statement of the Prophet , Qayyoomof the heavens and the earth, they (i.e. the scholars) say: Its meaning is that Allh maintains himself and those besides him, he maintains those besides him and brings others besides him into existence, he is not in need of anything.

There is nothing like him; and he is the All-Hearer, the All-Seer [Ash-Shuraa/11]

And like Shaykh Al-Islaam, may Allh the Most High have mercy upon him had said: Indeed the false suspicion is what lead some of the people to false interpretation and negation (of some of the attributes of Allah), and if they were guided, they would have combined between the two affairs, with the statement of Allh, Mighty and Exalted be he:

There is nothing like him; and he is the All-Hearer, the All-Seer [Ash-Shuraa/11]

(They would have combined between) negation and affirmation; if they were given success they surely would have been safe from clumsiness, however the one who is rightly guided to what is correct is the one who seeks and searches for it,

.

While as for those who accept guidance, He increases their guidance and bestows on them their piety [Muhammad/17]

And Allh increases in guidance those who walk aright. [Maryam/76]


Whoever traverses a path in seeking knowledge therein, Allh makes easy for him the path to Jannah, he traversed it (i.e. the path) inwardly and outwardly, and all of that was whilst intending to traverse the path of truth, a path to beneficial knowledge, Allh makes easy for him the path to Jannah with guidance, and success to that knowledge and action (upon that knowledge):

Verily those who believe, and do good deeds of righteousness, their lord will guide them through their

faith [Yunus/9]

And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds and then

remains constant in doing them, {till his death} [TaHa/82]

You (Alone) we worship, and You (Alone)we ask for help, guide us to the Straight Way, The Way of those

on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger no of those who went astray [Fatiha/5-7]

And in the Hadeeth Al-Qudsi: Whoever draws close to me by a hand span, I draw close to him by an arms length, and whoever draws close to me by an arms length, I draw close to him by two arms length, and whoever comes to me walking, I come to him running.

And Allh, The Most High says:

Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of an another, so those who emigrated and were driven out of their homes, and suffered harm in My cause,

and who fought, and were killed (in My cause), verily, I will expiate from them their evil deeds and admit them into gardens under which rivers flow ,in Paradise- *Aali Imraan/195+

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths. And verily, Allh

is with the Muhsinun (good doers) [Al-'Ankaboot 69]

Whatever occurred with the people of desires from blundering, (then) it is due to negligence that occurred with them from searching for the truth, and attainment of it, otherwise, whoever searches for the truth, will find it.


And your Lord said: "Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship

they will surely enter Hell in humiliation! (Ghaafir 60)

Salmaan, may Allh be pleased with him, was from the 'Maajoos', from those who worshipped fire, he searched for the truth, and did not stop from (being) devout upon (that) belief until Allh guided him to Al-

Islaam. He died as a companion, from the most loftiest of the companions of the Messenger of Allh ,

and the messenger of Allh said: If Eemaan was at Pleiades1 (even then) men from Faaris2 would attain it and he included in this- (with a) primary inclusion- Salmaan, may Allh be pleased with him.

So look - may Allh grant you success- towards the fabrication of Arafaat, and his tampering of speech, Allh exposed him, and here is a statement of Shaykh Al-Islaam, which there is no problem in mentioning for benefit:

He said, may Allh have mercy upon him, in Al-'Aqeedatul Waasiteeyah: Whoever contemplates upon the Quran, seeking guidance by way of it, (then) the true path will become clear to him

And he, may Allh have mercy upon himsaid as is in Jaami' Ar-Rasaa'il (p 241): And even though mankind is ordered with seeking knowledge which he is in need of according to his ability, if he does not find this knowledge (which is based upon) certainty, he knows that he did not find knowledge, then he is commanded with seeking (that knowledge) and with making effort. And if he abandons that which he has been commanded with, then he is deserving of blame and punishment due to that.

And if the truth becomes clear to him and he becomes aware of it, and he knows that he was ignorant in regards to it and was one that believed in other than the truth, then he is considered to have repented, in the sense that he returned from falsehood back to the truth, and even through Allh has pardoned him for what he has returned from, he did not return back from it due to his incapability of differentiating between the truth and falsehood, and he was one who was repentant due to what happened in the first place(from negligence in seeking the truth, for most of the mistakes of the children of Aadam are due to their negligence in regards to seeking the truth, and not entirely due to incapability).That which is between the brackets is what was intended from the speech of Ibn Taymiyyah, may Allh have mercy upon him, it agrees with the speech of Shaykh Yahya, may Allh preserve him

1 A star in the constellation of Taurus, it is visible with the naked eye.

2 Salman's people.


His statement: The sixth principle: Al-Hajooree approves of the line of poetry from As-Safaarineeyah which conforms with the methodology of the Ash'arees, due to the fact that the poet approved that Allh may punish the slaves without (them having incurred any) sin. Al-Hajooree said in his explanation of 'Aqeedatus Safaarineeyah(152):His statement (i.e. the poet):And it is permitted for The Protector to punish the mortals without any sin or crime having taken place(Ash-Shaykh Yahya said): The best statement in regards to this line of poetry is that of At-Tahaawee, may Allh have mercy upon him, in the text of At-Tahaaweeyyah: 'He guides whom he wills and He protects and heals as a grace, and He misguides whom he wills and He forsakes and afflicts with tribulations out of justice, and all of them are at the disposal of His will between His grace and His justice' (End of the statement).

I say (i.e. Arafaat): This line of poetry is falsehood, it conforms to the methodology of the 'Asha'rees and the Jahmiyyah. The heads of the Dawah criticise this line of poetry in their commentaries of the explanation of As-Safaareneeyah, so how could this be unknown to Al-Hajooree?

Look at their commentaries in Haashiyyatul Anwaaril Bahiyyah (322/1), and look at Abdur-Rahmaan Bin Qaasim's commentary on As-Safaareneeyah (53), and look at the explanations of ash-Shaykh Al-'Uthaymeen and Al-Fawzaan on As-Safaareneeyah. The statement of Al-Hajooree: The best statement in regards to this line of poetry.... The word 'the best' is (being used) in its class1, i.e. that other than it is good (i.e. other statements are good), but this is the best.

I say: 'Alee as-Sa'eedee Al-'Adawee said in his commentary on the explanation of Kifaayah At-Taalib Ar-Rabbaanee: His statement (the best) is on a scale used for comparison (i.e. on a certain scale in the Arabic language used to compare between two things) and it is not in its class (i.e. it is not literal).

And Al-Haafidh Ibn Hajr said in Al-Fath, (136/2): Al-Qurtubee and other than him said: Indeed it is not said that any word that comes on the scale of Afalu occurs (in order) to affirm the characteristic of virtue for

one of the two sides, such as His, the Most Highs statement: 2 , because we say that- it only occurred due to the small amount (of things being compared) because the scale Afalu occurs generally and not restricted with a specific number, for if we were to say that this number is greater than that (number) by such and such (number) then it is a must that the origin of the number (that is being compared) is present, and there is more (to come) concerning this issue under his claim of (the so-called) mistake under the seventh principle.

Then Arafaat said:and in summary, Al-Hajooree approved the line of poetry of As-Safaareeni.

I say: Rather Ash-Shaykh Yahya refuted him with a calm and beautiful refutation, and referred the people to the speech of At-Tahaawee, so may Allh reward him with good.

1I.e. it is being used literally, meaning: literally this is the best.

2 The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.

(Al-Furqan 25:24)


Then Arafaat said: And the statement of Al-Hajooree in the explanation of As-Safaareeniyyah, page 153: then Allh has freed himself from punishing anyone that does not deserve to be punished, and the proofs for that are abundant then he mentioned a numerous amount of texts. Whoever thinks that this speech (of his) mediates for him then he is an ignoramus, and does not understand the object of controversy between us and the Ash'arees, because this is speech that the Ash'arees say, and the object of controversy between us and them is the belief that it is correct for Allh to punish he who does not deserve punishment and not concerning the occurrence (that Allh actually punishes those not deserving of punishment).

I say: Does this mean that you impose your ignorance and deceit with muscles or what? The speech of the Shaykh, may Allh preserve him, is clear in his refutation of his (As-Safaareenis') statement in this affair, and that Allh does not punish one that does not deserve to be punished, and where did you get the most slightest of connection in this speech that he sees it right for Allh to punish one that does not deserve to be punished, you do not have fear that hinders you, neither shyness that deters you from this repulsive behaviour, with the intent of trying to (broadcast) it that he (i.e. Shaykh Yahya) has opposed a fundamental as you claim, and then you go and misrepresent quotes in other than their proper places.

And no matter how you try in pairing (the speech of the Shaykh) to this mistake, then it is a failed attempt, and he (i.e. ash-Shaykh Yahya) has not increased upon that which the aforementioned proofs indicate towards here, i.e. that Allh does not punish anyone unjustly, rather he punishes them due to their sins, so what is the reason for this severe attempt of trying to present a mistake in order that you may make it a fundamental that Al-Hajooree has opposed?!!!

And if it was not for the fear of prolonging this small article, then I would have surely quoted the complete speech from his explanation of As-Safaariniyyah due to what it pertains from beneficial knowledge and great proofs, so that the reader may know the severe treachery of this immoral fabricator concerning this issue with ignorance and falsehood upon Al-Allaamah Ash-Shaykh Yahya Al-Hajooree, may Allh preserve him, however the book is printed and is present on his website, so one can read it if he wishes to do so.(please add link and translate if possible)

His statement: The seventh principle: his claim that Ahlus-Sunnah are the closest of the sects to the truth, Al-Hajooree said in his tape Clarifying the Lies and falsehood: This man says that we say, indeed the closest of the sects to the truth, this is not just our statement, rather it is the statement of our Shaykh, and it is mentioned and well-known from him, his lofty students know this, not like you Oh lowly one. So Al-Hajooree authored his article in which he claimed that he refuted our Shaykh Ubayd Al-Jaabiree, may Allh preserve him, (whilst he is in actuality) refuting all of Ahlus-Sunnah and their true Manhaj and it is called: Allh's Compassion Towards the Creation From the Recklessness of Shaykh 'Ubayd And His Blaming with Major Accusations upon the one who Says: "Ahlus-Sunnah is the Closest of the Sects to the Truth".

I say: As for what Arafaat has quoted from speech then it has within it is tampering from the tape; and this is from his bad habits concerning that or he fabricated it from his predecessors in the Fitnah, otherwise if he was to return to the tape, he would find that the speech within it is separated, as ash-Shaykh Yahya, may Allh preserve him said: That which I believe is that Ahlus-Sunnah are the people of the truth and he used as a proof for this the statement of Allh the most high:


. Has not the time come for the hearts of those who believe to be affected by Allh's Reminder (this Qur'n), and that which has been revealed of the truth. (Al-Hadid 57:16)

And his statement:

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Such is Allh, your Lord in truth. So after the truth, what else can there be, save error? How then are you turned away? (Yunus 10:32)

And the Hadeeth: There will not cease to be a group from my Ummah manifest and upon the truth, not being harmed by those who forsake them neither by those who oppose them, until the hour is established. So they are the people of the truth, and it does not mean that they (i.e. the other misguided groups) are not Muslimsuntil the end of his speech, and then he clarified the statement Aqrab1 that it is upon the scale of Tafdeel2. So in his speech there is an affirmation that Ahlus-Sunnah are the people of the truth, and a clarification of the word Aqrab which is being used in this instance, and his speech in the aforementioned article is clear, it does not need conformity from people of futile arguments such as you, as for your claim that the sources have been tampered with then this is from your lies and indeed he merely quoted that which was necessary from it.

And in addition to this is what Ibn Atiyyah had stated in his Tafseer, volume 4 page 207, that Al-Qaadee Abu Muhammad said:

That which appears correct to me is that these words that have within them generality, their principle is applied from many different ways, such as the statement: Ahabb (more beloved), Ahsan (better), Khair (more good) and Sharr (more evil) and it is permissible that they be brought between two affairs which have no correlation between them. So one may say for example, prosperity in this worldly life is more beloved to me than unhappiness, because it is possible that there maybe those that prefer unhappiness, such as the worshipper and one that is enraged with anger, and it works like that in other than this (example).

And if the (scale) Af'alu (i.e. the linguistic scale that the aforementioned words fall upon) was used in a sense that clarified that one of the two (things being compared) have absolutely no share in that aspect, the information with its comparison (would have been) perverted, like the statement the water is colder than the fire. End of his statement

1 The closest.

2 A scale used to compare between two or more things


And I add to this a quote from Al-Allaamah Ibn Uthaymeen, found in Maktabah Al-Ibaanah As-Samiyyah in Jeddah (3/2663) and it comprises of a meeting and a discussion between ash-Shaykh Al-Uthaymeen and ash-Shaykh Rabee, ash-Shaykh Al-Uthaymeen, may Allh have mercy upon him mentions: and there is no doubt that the closest people to the truth are the people of Hadeeth. And you may look for a further clarification in that which pertains to this issue at the article of the virtuous Shaykh Yahya, may Allh preserve him: Allh's Compassion Towards the Creation from the Recklessness of Shaykh 'Ubayd and his Blaming with Major Accusations Upon the One who Says: "Ahlus-Sunnah is the Closest of the Sects to the Truth".1

Arafaat said: The eighth fundamental: His claim that Iblees, Firawn and the Mushrikeen all called to Tawheed Ar-Rububiyyah. Al-Hajooree said in the tape: A Clarification of the lies and fabrications: Yes, Firawn and the Mushrikeen had called to Tawheed Ar-Rububiyyahthe author of Fath Al-Majeed2 had mentioned this and all of Ahlus-Sunnah say that the Mushrikeen used to call to Tawheed Ar-Rububiyyah, they were not ignorant concerning it and the proofs for that are many, i.e. that they used to call to At-Tawheed Ar-Rububiyyah.

I say: Ash-Shaykh Yahya said, may Allh have mercy upon him: If I had said Daaa` (to call) then the word Daaa` was a slip of the tongue and the correct expression is Aqarra (to affirm), and this statement is from the speech of many of the people of knowledge. I (i.e. Husayn) say: I returned back to the tape and found that it was a slip of the tongue when he was speaking quickly and he (accidentally) uttered the verb Da`aa, then he corrected the phrase the second time and said: that the Mushrikeen had affirmed it, so this man (Arafaat) tampered with the latter of the two phrases, may Allh not reward him with good, and went and dramatized issues concerning us. And the following is the speech of author of Fath Al-Majeed, he said, may Allh have mercy upon him: For indeed the Mushrikeen from the Arabs used to affirm that Allh alone is the creator of everything and in spite of this they were still considered Mushrikeen, Allh the most high says:

.

And most of them believe not in Allh except that they attribute partners unto Him [i.e. they are Mushrikn -polytheists - see Verse 6: 121]. (Yusuf 12:106)

A group from amongst the Salaf said: If you were to ask them: Who created the heavens and the earth? They would reply: Allh, in spite of this they would worship other than him, Allh the most high says:

Say: Whose is the earth and whosoever is therein? If you know! They will say: It is Allhs! Say: Will you not then remember? Say: Who is (the) Lord of the seven heavens, and (the) lord of the Great Throne? They will say: Allh. Say: Will you not then fear Allh? Say: In Whose Hand is the sovereignty of everything? And He protects (all), while against Whom there is no protector, If you know. They will say: (All that belongs) to Allh. Say: How then are you deceived and turn away from the truth? (Al-Mu'minun 23:84-89)

1The article for this refutation can be found here: http://aloloom.net/show_book.php?id=381

2 An explanation of Kitaab At-Tawheed explained by the grandson of Shaykhul-Islaam, may Allh mercy upon him.


And Shaykh Al-Islaam, may Allh have mercy upon him, mentioned as comes in his Majmoo Al-Fataawa (50/11): As for Tawheed Ar-Rububiyyah then it is to acknowledge that he is The Creator of everything; as for this then the Mushrikeen have acknowledged this, those who Allh has said about them:

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And most of them believe not in Allh except that they attribute partners unto Him [i.e. they are Mushrikn -polytheists - see Verse 6: 121]. (Yusuf 12:106)

Then the disbelievers and the Mushrikeen acknowledge that Allh is The Creator of the heavens and the earth, and it is not (found) within all of the disbelievers, those that make partners with Allh in which they make similar to Him in his essence, attributes and his actions, no one has ever said this, not a Maajoosath-Thanawiyyah1, nor the people of the trinity (i.e. the Christians), nor the Sabians from the Mushrikeen; those who worship the stars and the angels, nor from the worshippers of the Prophets and the righteous, nor the worshippers of statues and graves and neither other than them.

For indeed all of these even if they are disbelievers, Mushrikeen with their different types of shirk, then they acknowledge the true Lord; the one who has no equal in his essence, his attributes and all of his actions, however with this they associate partners with him in his worship, they worship other idols with him, they take them as intercessors, partners or in their worship in the sense that they make others besides Him a lord over some of the creation, whilst they acknowledge that he is the Lord of that (false) deity, and the Creator of this creation, and that Allhh as sent all of the messengers and sent down all of the books with at-Tawheed.

Arafaat said:The Ninth Principle: The statement of considering the Mujmal (a statement in which its meaning is vague) over the Mufassal (a detailed statement). Al-Hajooree mentions as comes in his Kanzath-Thameen (461/4): Question: Is the vague speech of a scholar given precedence to the detailed speech of the scholar?

The Answer: If the origin in this scholar is the Sunnah and defending it, and some speech emanates from him in some cases which contradicts what he holds, then indeed this speech which has emanated from him which contradicts what he out-rightly believes in is steered back to what he really believes in, because we have good thoughts in him, and we know him for goodness, thus if he is still alive then it is to be discussed with him so that he may make clear his statement, and if he has passed away then he remains upon what was known from the origin of what he believed in, and All praise belongs to Allh.

I say: He mentioned in his speech that if he is still alive then it is to be discussed with him, and if he has passed away then he remains upon what was known from the origin of what he believed in, truly (this is the case) because it is possible it was a slip of the tongue, as this slipping of the tongue and distortion of speech occurs in many of the books of the imams and the relaying of their statements, however if a mistake occurs from him then his mistake is refuted, however it is possible that it was a slip of the tongue and this (i.e. ash-Shaykh Yahyas) speech is correct, otherwise he is from those who refute those who consider the vague speech over the detailed speech of a person who is not infallible.

1 Those who worship light and darkness as two separate gods


And the rest of the speech is in the tape, therefore if you had returned to the tape mentioned with its title being in the footnotes (of Kanzath-Thameen), you would find that in it (i.e. the speech) is: The point is that it is possible that a person makes a mistake with a statement and his origin is Sunnah, or his tongue slips and this may not be his intent, and if he is informed of this he becomes aware of this and says I intended such and such, or if this mistake came from me then I return from it, or things that are similar to this, and if this comes from him (that which is previously mentioned) and the origin in him is Sunnah, then he is regarded to be upon the Sunnah, and if he is still alive then it is discussed with him.

If the truth is clarified to him and he does not cease to be persistent upon that (mistake) then that falsehood is to be warned from, the falsehood is not enjoined in our religion, and if he does not cease to be stubborn upon this mistake he is then also warned (concerning that), and this is the summarization, and if he has died then that Baatil is not accepted, the Baatil is not accepted, the one who said the statement is refuted... (End of quote from Al-Kanzath-Thameen, from the footnote).

So what you (Oh Arafaat) have quoted here from Al-'Allaamah Rabee' Al-Madkhalee, may Allh preserve him, (then) Ash-Shaykh Yahya does not oppose this, may Allh preserve him, rather he agrees with it, and he uses it to criticise Abul-Hasan just as ash-Shaykh Rabee' uses it to criticise him (i.e. Abul-Hasan) in previous times and in present times, and his tapes are abundant in regards to that. And most of those from amongst you, even if you yourself are not from them, have heard his criticism towards Abul-Hasan in this principle, however it caused you to hide that, attempting to fabricate a principle that Al-Hajooree has supposedly opposed, May Allh fight you, how you invent tales.

Moreover, ash-Shaykh Rabee', may Allh preserve him, said as a reply to the question 'Question: Is it a condition in placing the word innovator upon the one who falls into innovation or has been called an innovator (by someone else) that the proof is established upon him in order for him to be labelled as an innovator, or is it not a condition?'

He said (i.e. ash-Shaykh Rabee'): ...the third type: He who is from Ahlus-Sunnah and is well known for aspiration towards the truth, and he falls into innovation unknowingly, then if he dies then it is not permissible to label him as an innovator, rather he is mentioned with goodness. If he is alive, then he is to be advised and the truth is to be clarified to him and one should not hasten to label him as an innovator, but if he persists then he is to be labelled as an innovator. Shaykh Al-Islaam Ibn Taymiyyah said:

And many from the people of Ijtihaad from amongst the Salaf and the khalaf said and did that which was innovation and were unaware that it was an innovation. Either that was due to weak Ahaadeeth that they thought were authentic, or due them understanding verses from the Qurn that which was not intended, or due to an opinion that they held and (it was) regarding an issue that the texts did not reach them. And if a man fears his Lord as much as he is able (then he has) entered into His statement:

Our Lord! Punish us not if we forget or fall into error Al-Baqarah 286


And in the Hadeeth that Allh the most high said: I have done that (i.e. forgiven you), and that has been expounded in another place (End of Shaykh Al-Islaams quote)

In any case, it is not permissible to completely make a condition of establishing proof upon the people of innovation generally, and neither is there a negation in that, and the affair is as I have mentioned (end of ash-ShaykhRabee's answer). It is available on the Shaykhs website, may Allh preserve him, which was written on the 24th of Ramadaan 1424H

'Afaraat said: The tenth principle: The absence of him differentiating between the innovator who propagates his innovation, and the one who does not propagate it, following the way of Al-Haddaad.

Al-Hajooree said, as comes in his sound clip: and the dividing of the innovator who propagates and the one who does not propagate is false, even if it is found in the books, and those that divide are following in succession, because if you do not see him propagating with his statements, then he is one propagating by acting upon that innovation and the people are watching, the general folk would become deceived by

this action of his. Dawah is by way of speech and action, it is not just by speech only, The Prophetprayed upon the pulpit and said:

In order that you follow me and so that you learn my prayer. So he taught the people by way of his speech and his actions, and you will only find a small number of the innovators who propagate by way of his actions and not propagating with his tongue. Therefore this differentiation is false, it has no proof for it, it has no proof for it and it is not acknowledged to be correct. So Al-Hajooree assumes that he is capable of refuting this differentiation in a refutation that amounts (only) to a small volume (i.e. of a book)!

I say: Flee away, oh you Fitnah making fabricator upon Ahlus-Sunnah, flee away - you and your way of Al-Haddaad'. The speech of the Shaykh is in the tape with his voice, that even though the differentiation between those of the innovators that propagate (their call) and those who do not propagate (their call) is found, then the end result of the one who does not call to his propagation verbally, is that he will call to his propagation by way of his body language, and from them (i.e. the innovators) there are those who verbally professes their Dawah towards their innovation, and is quiet upon what he is calling to with his body language.

Ash-Shaykh Saalih Aal ash-Shaykh has mentioned some speech which is similar to what the Shaykh has mentioned in the explanation of Masaa'il Al-Jaahiliyyah, may Allh preserve both of them: The guidance of the pious predecessors is that the people of innovation; weather their innovation is that which takes one out of the fold of Al-Islaam or not, they (i.e. the pious predecessors) saw it a must to clarify their (i.e. the innovators) condition to the people, so that their harm does not pass on to the people. That is because there is not an innovator except that he puts his innovation into practice, if he does not call to it with his speech, he calls to it with his action, and this is ones duty to defend the religion from these people....


Arafaat said: and I turn the attention of the readers to the fact that Al-Hajooree mixes (affairs) very strangely concerning the guidelines of innovation. For he establishes that the word Ihdaath1 does not indicate except to the blameworthy innovation; that which is not permissible to carry out, and without any explanation, as is in his book Al-Jumah, page 422. Then Al-Hajooree speaks about the affairs of the Dunya, that which has no connection to the affairs of worship and places them as newly invented matters in the religion, and this is from his strange affairs.

In Al-Hajoorees checking of the book Wusool Al-Amaanee of As-Suyootee, page 46 he says: And the truth is that the (throwing of) confetti in this particular way, which is known today with the people is an

innovation, for the prophet married a number of women and it is not narrated that confetti2was thrown upon any of them at the time of agreement (of marriage), and likewise his companions and those that followed them upon goodness up until this day of ours, and I have seen that there is not one evidence that is authentic concerning throwing confetti, as the memorisers of Hadeeth3, may Allh have mercy upon them have decided, and I think this amount is sufficient in clarifying this issue, and to Allh belongs all favour.

I say: marriage is from the affairs of worship, the prophet said: and I marry women, so whoever turns away from my Sunnah then he is not from me, Al-Bukhari had extracted it (5063) and Muslim. Al-Haafidh Ibn Hajar said in Al-Fath: A differing has occurred (amongst the scholars) concerning marriage, so the Shaafiees say that it is not considered worship. And for this reason, if one was to vow (to marry) it is not binding (for him to fulfil it). And the Hanafees say it is worship, the verification (of this matter) is that the manner in which marriage is recommended, of which its clarification will come, necessitates that at that particular time it (i.e. marriage) is worship, and whoever negates it (i.e. that marriage is worship), looks at marriage in its essence, and whoever affirms it, looks at the specific manner (that one conducts in getting married).

I say: as for confetti, there occurs a Hadeeth concerning it, however it is not affirmed, and it is (as follows): Verily I have forbidden you from throwing confetti on the military expedition (i.e. when they are victorious), as for weddings then no (I have not forbidden you).4, so whoever acts upon the throwing of confetti (in marriages) in following these weak Ahaadeeth then that becomes an innovation. And a question has been put to the permanent committee (of Fatawa), of what the text is:

The question: Is the persistence of performing contracts of marriages inside the Masaajid considered to be from the Sunnah that is recommended or is it considered to be from the innovations?

The answer: The affair of performing contracts of marriages in the Masaajid and other than that is an affair that is broad legislatively and there has not authentically been affirmed, as far as we know, any proof that indicates that performing it specifically in the Masjid is a Sunnah, so committing oneself to perform them only in the Masjid is a Bidah

1 Which means to bring about something new.

2 Confetti is multi-coloured pieces of paper or rice that is thrown in the air during celebrations, especially at marriage celebrations.

3 I.e. the Muhadditheen.

4 The full hadeeth starts with: "What is with you, why do you do not throw confetti?" So they said: "Oh messenger of Allah did you not forbid from confetti?" He said..... till the end of the hadeeth.


And the permanent committee (of Fataawa) stated in their Majmoo`Fataawa, volume 18 page 113: As for the performing of marriage contracts in the Masjid then it is not from the Sunnah and the aforementioned Hadeeth is not a proof i.e. the Hadeeth announce this marriage and make it in the Masaajid

Then Arafaat said: Ibn Abee Shaybah prepared a chapter in Al-Mussanaf volume 6 page 305, under the book of selling and Aqdiyah, he called it: Throwing Confetti Made from Nuts and Sugar at Weddings and he mentioned a number of narrations (pertaining to it). From amongst the scholars there are those that deemed it permissible unrestrictedly and did not see any problem with it such as Al-Hasan (Al-Basree) and Ash-Shabee and there are those that detested it such as Ikrimah, this is from that which indicates that this issue, I mean the issue of throwing confetti at weddings, is widespread and well known amongst them.

I say: Is this not from tampering with speech and from being treacherous with knowledge? Did the Shaykh, may Allh preserve him, not say in his checking: Al-Majd and ash-Shawkaani have stated: and they have used it as a proof concerning throwing of confetti at weddings, and some narrations have been narrated concerning confetti and throwing it, however this is not its place of mentioning, and some of the people of knowledge viewed the throwing of confetti detestable, and that was narrated from Ibn Masood, Ibraheem An-Nakhaee and Ikrimah, and they held onto that which occurred from prohibition of An-Nuhbaa (footnote), and it covers everything that which fits exactly (the characteristics) that it is thrown as confetti, and nothing can exit from that, and nothing can exit from this except that which has been specified with an upright specification?.

I say: The narrations that Imaam ash-Shawkaani pointed towards, some of them have been mentioned by Ibn Abdil-Barr in Al-Istidhkaar with the page reference as has preceded, and some of the narrations have been mentioned by at-Tahaawee in: Sharh Maaanee Al-Aathaar volume 3 page 49-51. This is something that indicates that the Shaykh (i.e. ash-Shaykh Yahya) knows of these narrations and has extracted them, and he has also extracted Ahaadeeth pertaining to this subject, (and has clarified) that there is nothing authentically affirmed from Ahaadeeth pertaining to this subject, however you are a people of fabrications!

Arafaat states:Al-Hajooree mentions in his book Al-Mafhoom As-Saheeh Lil-Tayseer Fee Hudaa Al-Basheer An-Nadheer (Page 25): This marriage (with the westerners) is called a marriage of friendship in the foreign language (i.e. English), and Allhs aid is sought. And the Muslims have invented a name for it and called it the marriage of ease, as they claim, and this is that it is possible for a man to get married to a woman without a house and without openly proclaiming the marriage, nor does the man have to take care of the woman, nor accompany her a great deal, nor cultivate the children or any of the things that are necessary in a marriage, rather all that it consists of is sexual intercourse, and this marriage is a newly invented matter in the religion of Allh, The Most High.

I say: May Allh reward the Shaykh with good for refuting this newly invented marriage and for refuting all the other evils that which you have not stood to refute even a few of what he (i.e. ash-Shaykh Yahya) stood to refute in this. And as for him declaring it a newly invented matter, then what is the benefit in bringing about criticism here? Or are you merely applying your customs by arguing pointlessly to reach what you intend to fabricate (against ash-Shaykh Yahya) from the criticising of principles.


Arafaat said: The eleventh principle: Al-Hajooree mentions the shortcomings of the companions, imitating the Raafidah (in this), the enemies of the companions, with his claim that some of companions participated in the killing of Uthman, may Allh be pleased with him. He also claims that the second Adhaan of Uthman is a misguiding innovation as comes in Al-Jumah (Page 303).

Al-Hajooree mentions in Ahkaam Al-Jumah (305): .that is because of their non-infallibility from falling into errors, (like what occurred in) the battle of Al-Jaml and Saffayn, and the striking of the stones at the companions of Quba, and the arguing of Az-Zubayr with some of the Ansaar regarding the natural mountain streams, and the story of Shareek Bin Sahmaa and the wife of Hilaal bin Umayyah, and the story of Al-Johniyyah, and the story of Hemaar that used to drink alcohol in which the messenger of Allh

ordered with his lashing and thereafter said, indeed he loves Allh and his messenger, and the story

of the dispute that Umar had with Abu Bakr in the presence of the Messenger of Allh when the tribe of Banee Tameem arrived, some of them said: Oh messenger of Allh, order so and so (to become leader) intending a man from their tribe and others were saying order so and so.

And the story of the Ifk with that which it has within it from disagreements and the reviling of one

another to the point that the Messenger of Allh refrained from speech and ordered them with silence and to remain silent, and the selling of that man who sold food which had at the bottom or in the middle of it dampness, and the disagreement that the Muhaajireen had with some of the Ansaar, to the extent that one of them hit the other from behind and both groups were called, so the Muhaajireen said: Oh

Muhaajireen and the Ansaar said: Oh Ansaar, so the messenger said: 'Is it with the calls of Jaahiliyyah that you cry out, while l am still amongst you?!, leave it for indeed it is disgusting.

And the participation of some of the companions in killing the leader of the believers; Uthmaan, may Allh be pleased with him. And when Usaamah Bin Zayd killed a man who used to be a Mushrik who then said, LaaIlaahaIlallh (there is none worthy of worship except Allh) and thereafter killed him after

he had uttered it, then the messenger of Allh became angry and said: Did you kill him after he said LaaIlaahaIllallh?, he replied: Oh Messenger of Allh, it was out of seeking protection, in which the

Messenger of Allh replied: Did you search his heart?And when the companions killed Hasl, the father of Hudhayfah Bin Yamaan in the battlefield was a mistake, and the verdict of Abu Musa regarding the inheritance of the sister, daughter and the sons daughter, which was an error

I say (i.e. Arafaat): This is the way of Ahlul-Bidah and not the way of Ahlus-Sunnah, for indeed the methodology of Ahlus-Sunnah regarding the companions is that we detest those who detest them and detest those that mention them without any good, and we do not mention them except with good. Therefore if the Ulamaa, (the Ulamaa of the Salaf from those who came before us and those who came after them from the Taabieen , the people of goodness, the people of narrations, the people of Fiqh and insight) are not mentioned except with good and whoever mentions them with evil then this person is not upon the correct path, then what about the companions, may Allh be pleased with them, loving them is religion, Eeman and Ihsaan and hating them is disbelief, hypocrisy and transgression.


I say: The Shaykhs veneration, may Allh preserve him, for all of the companions and his defence for them that which is un-doubtable is not hidden except from an immoral person like you. As for that which relates to you concealing those that came before you from the companions of Abul-Hasan, Al-Bakree, and the Atharee website in this article which you have remained seven months preparing these fabrications, tampering of speech and quotes. The like of this was mentioned by the Shaykh in the context that one companion, may Allh be pleased with him, alone is not infallible and these are his proofs widespread in the Sunnah in which its people recite. And when the Shaykh, May Allh preserve him, makes mention of a particular issue it is possible that he may quote many (proofs) pertaining to it, more over there is a difference between the Sunni mentioning this in order to prove that a single companion is not infallible and between what the slandering Rawaafidh come with.

Shaykh Al-Islaam, may Allh have mercy upon him, said in his Minhaaj As-Sunnah (89/5): Thus many of the issues connected to actions have decisive proofs with the one who knows them and others who do not know them, and in these issues are those that are decisive with consensus (amongst the scholars) such as the impermissibility of that which is outwardly Haraam, and the obligation of that which is outwardly compulsory, hence if a man was to reject them out of ignorance and misinterpretation then he does not disbelieve up until the evidences are established upon him, just like a group in the time of Umar deemed the drinking of alcohol permissible, from them Qudaamah, and they saw it to be permissible for them and the companions did not declare them disbelievers up until they clarified to them their mistake where after they made repentance and turned back (from their mistake).

And there was in the time of the messenger a group who used to eat after the rising (of the sun) for Fajr up until the white thread (light) of dawn appeared to them distinct from the black thread (darkness

of night), and the prophet did not accuse them of sin let alone declare them to be disbelievers even though their mistake was clear. And similarly Usaamah Bin Zayd, when he killed a Muslim man, his mistake was clear, and like those who found a man amongst his cattle and proclaimed, I am a Muslim but they killed him and took his money, their mistake was clear.

And likewise Khalid Bin Waleed killed Jadheemah and took his money, his mistake was clear, and similarly those who made Tayammum up to the armpits, and Ammaar the one who rolled around in the sand to exit from the state of Janaabah (sexual impurity) like a beast rolls (in dust), rather even those who were in a state of Janaabah and did not make Tayammum and neither prayed were clearly mistaken..(to the end of his speech). And speech similar has been mentioned in his Minhaaj As-Sunnah (89/6).

And he (Shaykh Al-Islaam) said, as in Majmoo Al-Fataawaa (284-283/3): if a Muslim misinterprets when fighting or declaring someone a disbeliever, he does not become a disbeliever by this like Umar Bin Al-

Khattaab said (to the prophet ) regarding Haatib Bin AbeeBaltah: Oh messenger of Allh, let me strike

the neck of this hypocrite, thereafter the Prophet said that he (i.e. Haatib Bin AbeeBaltah) witnessed (the battle of) Badr and what do you know, perhaps Allh looked upon the people of Badr and said, do as you please for indeed I have forgiven you, and this is in the Saheehhayn (Bukhari and Muslim). And in the two Saheehhaynis the Hadeeth of the Ifk (the lie) that Usayd bin Hudayr said to Saad Bin Ubaadah (May Allh be pleased with them both) You are a Hypocrite, arguing on behalf of the hypocrites, so the two

parties argued, then the Prophet rectified that which was between them.


These people were both Badariyyoon (those who fought in the battle of Badr), from them there were those

who said to the other that you are a hypocrite, despite this the Prophet did declare neither this one nor that one to be a disbeliever, rather he bore witness to them that they will be in Jannah. And similarly what is affirmed in the Saheehayn on the authority of Usaamah Bin zayd that he killed a man after he

proclaimed LaaIlaahaIlaAllh (there is none worthy of worship except Allh), and when the prophet was informed of this he magnified it and said, Oh Usaamah, did you kill a man after he proclaimed LaaIlaahaIlaAllh? He repeated this to him to the point that Usaamah said, I wish I had not accepted Islaam except on that day.

And with this, no retaliation, blood money, or any expiation was upon him because he had misinterpreted (that particular issue), he thought it was permissible to kill the one saying this (i.e. the Shahaadah) because he thought that he was only saying this to save himself, so like this the Salaf killed one another from the people of Jaml and Saffayn and other than them and they were all Muslims and believers, as Allh, the most high states:

.

And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one which outrages till it

complies with the command of Allh. Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allh loves those who are equitable (Hujaraat/9).

Allh The Most High clarified that despite fighting one another and doing injustice to each other, they were believing brothers, and he ordered them with reconciliation between them, with justice. - End of his statement

So do you say this about Ibn Taymiyyah?!!! Or is your fate from these papers that you quote from the companions of Faalih, Abul-Hasan and other than them, and then your name is placed on the cover? This is a pathetic attempt in which it took you seven mo

A Refutation upon ‘Arafaat in what he Perpetrated from Ignorance, Treachery and Tampered statements in: "Bayaan al Fawree"”

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