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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
The Refutation of the Ignorance of
Az-Za'aabee
Written By:
Yahya Bin 'Alee Al-Hajooree
Dar Al-Hadeeth in Dammaj
Sa'dah, Yemen
Translated by: Abul-Layth Yusuf Al-Biritaanee
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
All praise is due to Allah; the Lord of all that exists, and may
the peace and blessings be upon the most
noblest of prophets and messengers, Mohammad, and upon all of
his family and his companions, and those
that followed them and whoever follows them in goodness until
the day of judgement.
To proceed: I have examined an article belonging to someone who
goes by the name of Sa'eed Az-
Za'aabee, under the title of: 'An Objection to the Statement of
ash-Shaykh Al-Hajooree Which is in
Contradiction with the Status of the Messenger, and the
Obligation of Having Good Manners with him'. He
gave a long introduction to it that had within it praises upon
the noble messenger, and a clarification of his
rank and the obligation of following him, honouring him and
respecting him.
He cited noble verses from the Quran in respect to this, just as
he cited the explanation of the scholars
pertaining to these noble verses, and a clarification to what
comprised within them (i.e. Ayaat) from
reverence, respect and nobility of our prophet Mohammad, may the
peace and blessings of Allah be upon
him. And in this we believe and we profess to Allah from the
depths of our inner selves, no Muslim
disputes this and to Allah belongs all praise. However, from
that which overwhelms and draws ones
attention is his statement in this introduction:
May He (i.e. Allah) crush he who opposes him , destroy he who
contradicts him, May He protect him from those who mock him, cut
off he who hates him, curse he who insults him in this life and in
the hereafter, and
may his shame wait in lie (for him) in ambush
So we say (in reply to this): 'Aameen' and we support this
person (i.e. the one who makes this supplication)
concerning that, however the problem is that he And Allah knows
best- intends that I, Al-Hajooree, am one who opposes the messenger
of Allah, may the peace and blessings of Allah be upon him, and one
that
contradicts him and jests at him, and that I am from those who
possess hatred and that I am from those who
show hatred to the messenger of Allah. And that I am from those
who insult the messenger of Allah, may
the peace and blessings of Allah be upon him, and that I am
deserving of the curse in this life and in the
hereafter, and that perhaps the people of Dar-Al Hadeeth in
Dammaj fall into that which necessitates
disbelief in his view, and Allah knows best who is intended in
the scope of this speech of his.
Oh woe to Al-Islam and the Muslims from these mentalities and
these desires, for indeed to Allah we
belong, and to Him we shall return.
If he does not intend me by these wordings, then let him clarify
to me and to the people what was
applicable to me from it. And before I enter into debating the
speech of this man, I would like to quote
(some) speech from the scholars concerning the topic: 'Are the
prophets infallible from falling into the
minor sins?', then I will debate the most important (affairs) of
what he came with in his article step by step.
There comes in Majmoo' Al-Fataawa1 of Shaykh Al-Islam; Ahmad Bin
Abdul-Haleem Bin Taymiyyah, may Allah have mercy upon him, of which
its wording is:
The Shaykh, may Allah have mercy upon him, was asked about a man
who said that the prophets, may the peace and blessings of Allah be
upon them, are infallible from the major sins, excluding the minor
ones, so
then a man declared him to be a disbeliever due to this. So then
is the one who said this right or wrong?
And has any from amongst them (i.e. the scholars) spoken with
the complete infallibility of the prophets?
And what is the correct ruling in regards to this?
1 4/319-321.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
The answer: All praise is due to Allah, The Lord of all that
exists, he is not a disbeliever with the agreement
of the people of the religion and this is not from the issues of
insulting (the prophet, may the prayers and
peace be upon him) that are considered disputable with the
requirement to repent for the one who said it.
There is no dispute (in this), just as Al-Qaadee 'Iyaadh and the
likes of him stated in relation to their (i.e.
some people's) exaggeration in regards to infallibility, and in
regards to the punishment of the one who
insulted (the prophet, may the peace and blessings of Allah be
upon him).
And in relation to this, they (i.e. the scholars) are in
agreement that saying (statements) that are similar to
this, are not from the issues (that are considered) insulting
(the prophet, may the peace and blessings of
Allah be upon him) and (neither is it from the issues that
obligate any sort of) punishment, let alone the one
that says this being (considered) a disbeliever or a sinner. For
indeed the statement that the prophets are
infallible from falling into the major sins excluding the minor
ones, is the statement of most of the scholars
of Al-Islam and all of the groups. Even to the extent that it is
the statement of most of Ahlul-kalaam
(people of theology) as is mentioned by Abul-Hassan Al-Aamadee;
that this is the statement of most of the
Asharee's, and it is also the statement of most of the people of
Tafseer, hadeeth and Fiqh.
Rather, it has not been quoted from the Salaf and the leaders
(of Al-Islaam) and the companions, and the
Taabi'een and those that followed them, except that which agrees
with this statement, and nothing has been
quoted from them that which co-insides with the statement.....1
Rather, this statement was only quoted from
the Raafidhah in the previous times, then from some of the
Mu'tazilah, and then a group from those who
came after agreed with them. And generally what is quoted from
the majority of the scholars is that: they
are not infallible from falling into some of the minor sins, and
that they do not remain upon this, and they
do not say that it does not happen at all.
The first from the groups of this Ummah that the statement of
complete infallibility was quoted from, and
the greatest of them in regards to this statement, were the
Raafidhah2. For they advocate infallibility, even
to the extent of what happens by way of forgetfulness,
inattentiveness and interpretation (they negate all of
it), and they pass this (i.e. characteristic of infallibility)
onto those who they believe (possesses) 'Al-
Imaamah' (leadership) and they say that 'Alee and the 12 Imaams
have this infallibility.
Then the Isma'eeleyyah, those that were the kings of Cairo, and
they used to claim that they were the
successors of the worshippers of 'Alee and Faatimah, (however)
they were (considered to be) from the
offspring of 'Ubayd-Allah Al-Qaddaah by the people of knowledge,
they and their followers used to
advocate the likes of this infallibility to their leaders and to
those similar to them, whilst they were as has
been mentioned concerning them by Abu Haamid Al-Ghazaalee in his
book, which he authored as a
refutation upon them, he said: The apparent methodology is that
of rejection (i.e. that of the Raafidhah) and that which is hidden
is pure disbelief.
Al-Qaadhee Abu Ya'laa authored (a book) and commented upon their
methodologies, as did other than him
from the scholars of the Muslims. These people and their likes
are extreme advocates of infallibility, and
they declare the one who rebukes it to be a disbeliever, and
these extremists are disbelievers (themselves)
with an agreement of the Muslims.
1 Here, some of the speech that is mentioned is missing from the
volume that was quoted (from Al-Majmoo').
2 Indeed Az-Za'aabee and whoever is supporting him, have fallen
into opposition to the scholars of the Ummah that are
considered, and in agreement with the Raafidhah and those that
confirm with their way. Thus does ignorance and desire do to
their possessor, and I intend by 'whoever is supporting him',
whoever backed this article in the website 'anaSalafy.com'.
With
deep regret, we hope that the one responsible for this website
comes to know the Fitnah of these people and their objectives
from behind their supporting of falsehood and their fanatacism
towards whoever agrees with their desires.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
Whoever declares those who advocate the permissibility of them
falling into minor sins to be disbelievers,
then they have done similar to these Ismaa'eelee's, Christians,
Raafidha and the Twelvers. It is not the
statement of anyone from the companions of Abu Haneefah, nor
Maalik, nor ash-Shafe'ee, or those famous
people from Ahlul-Kalaam that ascribe themselves to the Sunnah,
like the companions of Abu Muhammad
Abdullah Bin Sa'eed Bin Kilaab and Abul-Hassan 'Alee Bin
Isma'eel Al-Ash'aree and Abu Abdullah
Muhammad Bin Kiraam and other than them and neither from the
leaders of Tafseer, hadeeth or the
Soofee's. Declaring someone to be a disbeliever due to this
issue is not the statement of (any) of these
people.
For the one who declares disbelief due to the likes of this, is
told to repent, and if he does not repent then
he is to be punished for that with a punishment (in order) to
deter him and his likes from this, except if it is
manifest from him that which necessitates his disbelief and his
infidelity, then his ruling is like the ruling of
those like him. Likewise he who declares others to be sinners
due to the likes of this statement, it is a must
that he is rebuked after the proof is established upon him, for
this is declaring the majority of the leaders of
Al-Islam to be sinners.
As for the affair of declaring something to be correct or a
mistake in this affair, then it is from the speech of
the scholars that are Haafidheen1, from the scholars that
ascribe to the Sunnah and the Jamaa'ah and the
explanation of the statement pertaining to that requires a long
detailed explanation, that which this fatwa
does not permit, and Allah knows best (end of Shaykh Al-Islams
speech).
Al-'Alaamah Ash-Shinqeetee, may Allah The Most High have mercy
upon him, said in his book Adhwaa
Al-Bayaan (4-583/584): regarding the explanation of the
statement of Allah The Most High:
Thus did Adam disobey his Lord, so he went astray. (Taha
121)
The statement of Allah in this verse: Thus did Adam disobey
proves that the meaning of 'going astray' is to err from the
correct path as we have mentioned. We have already mentioned the
fact that this noble verse
and its like in the Quran, is a proof for the one who says that
the prophets are not infallible from the minor
sins.
The infallibility of the prophets, may Allah's peace and
blessings be upon all of them, is a fundamental
topic of research for the scholars of the 'Usool (fundamental
principles of the religion); there is a lot of
speech and well known differing regarding it. We shall mention
here a part of the speech from the scholars
of 'Usool in regards to it.
1 The well grounded scholars concerning the memorisation of the
religion of Al-Islam.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
Ibn Al-Haajib said in 'Mukhtasarul-Usool':
An issue:
The majority (of the scholars) are upon the fact that it is not
intellectually refused that the prophets sin, and
they (the scholars) oppose the Raafidhah and the Mu'tazilah (in
this belief) except in regards to the minor
sins 1, and their object of reliance is based upon it being
intellectually repulsive, and that there is consensus
upon their infallibility after messengership (i.e. after they
were sent as messengers) from intentionally lying
in regards to the rulings (of the religion), (and this) serves
as a miraculous proof upon the sincerity (of the
prophets). Al-Qaadhee mistakenly saw it to be permissible (i.e.
the infallibility of the prophets), he said: it
(i.e. infallibility) proves the sincerity (of the prophets) as a
principle of faith, as for other than it from the
sins, then there is agreement upon their infallibility in
regards to the major sins and the minor sins of
vileness, and the majority (of the scholars) are upon the
permissibility in other than them (i.e. in other than
the major sins and the minor sins of vileness). - End of his
words
The summery of his speech: their infallibility is in regards to
the major sins and the minor sins of vileness,
not including the other minor sins.2
Then let us begin with debating the article of Az-Za'aabee, and
making clear my speech which he
criticised, and clarifying what was in it from exalting and
respecting our prophet Muhammad.
Az-Za'aabee said: Some speech has appalled me (and this is how
az-Zaaabee said it!), from what I have heard that belongs to
ash-Shaykh Yahya Al-Hajooree, comprising of his answers to some
questions that
were put to him, which is incompatible with the status of the
messenger, may the peace and blessings of
Allah be upon him, and the obligation to have good manners with
him. I will place before you oh my noble
brothers his exact speech, then we shall return to clarify what
it comprises of from danger, nonsense and
mistakes. May Allah forgive us and him.
He (i.e. Shaykh Yahya) said in reply to the questions of the
valley in Hadramawt 1422H:
Yes the prophet did use Ijtihaad3 in some of the affairs.
However the Ijtihaad of the prophet, may the peace and blessings of
Allah be upon him, is direction from Allah. Hence, the Sunnah is
Tawqeefiyyah (restricted
to the texts) -Tawfeeqiyyah (direction from Allah). As for it
being restricted to the texts, then it is upon an
evidence that Allah has ordered him with, and as for it being
direction from Allah, then the revelation
agrees with this. And what he was mistaken in, revelation was
sent down straight after to give clarification
upon that mistake (!!) And from that is:
* * * He frowned and turned away. Because there came to him the
blind man (i.e. 'Abdullah bin Umm-
Maktum, who came to the Prophet while he was preaching to one or
some of the Quraish chiefs).
And how can you know that he might become pure (from sins)? Or
he might receive admonition, and
the admonition might profit him? (Abasa 1-4)
1 I.e. that the Raafidhah and the Mu'tazilah believe that the
prophets are infallible even from the minor sins.
2 That is the end of Al-Imaam As-Shanqeetis quote.
3 Ijtihaad : linguistically means: to expend efforts in order to
reach a difficult matter. Technically it means: expending efforts
to
arrive at a Shareeah ruling. And the Mujtahid is the one who
expends efforts for this purpose.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
This is from the means of Dawah, the prophet, may the peace and
blessings of Allah be upon him, turned his attention to some of the
chiefs of Quraysh, he, may the peace and blessings of Allah be upon
him, gave
them admonition and enticed them to accept Al-Islam. Then Ibn
Umm Maktoom came, who was blind, and
he asked the prophet, may the peace and blessings of Allah be
upon him, regarding some affairs pertaining
to his religion, and the prophet, may the peace and blessings of
Allah be upon him, detested this (act) from
him, he detested the fact that he spoke whilst he was speaking
with those chiefs and was calling them to
Allah, and Ibn Umm Maktoom was asking at that time, may Allah be
pleased with him. So after that, the
dicipline was sent down from Allah, Exalted and Glorified be He,
for the prophet, may the peace and
blessings of Allah be upon him.
He frowned and turned away, (i.e.) he detested that and turned
his face away frowning to Ibn Umm Maktoom, (so) Allah sent
down:
* * * * *
* * * * * *
He frowned and turned away. Because there came to him the blind
man. And how can you know that
he might become pure (from sins)? Or he might receive
admonition, and the admonition might profit
him? As for him who thinks himself self-sufficient, To him you
attend; What does it matter to you if
he will not become pure (from disbelief: you are only a
Messenger, your duty is to convey the
Message of Allah). But as to him who came to you running, And is
afraid (of Allah and His
punishment). Of him you are neglectful and divert your attention
to another, Nay, (do not do like
this); indeed it (this Qur'an) is an admonition. So whoever
wills, let him pay attention to it.
(Abasa 1-12)
Verily it is a reminder upon you, and a reminder for you.This is
from the means of giving Dawah in which the prophet, may the peace
and blessings of Allah be upon him, erred in. His Lord disciplined
him with
revelation, his Lord disciplined him with revelation, his Lord
disciplined him! And He sent down the
Quran (to be) followed as a clarification and a correction of
this mistake.
The prophet, may the peace and blessings of Allah be upon him,
showed concern that he would dismiss
people from his companions for the purpose of giving his
attention to some of the chiefs of the Quraysh
who said: 'dismiss them, they do not venture onto us'. So
something from that (affair) entered into the
prophet's inclination, may the peace and blessings of Allah be
upon him, so Allah The Most High sent
down the amendment of this mistake:
And turn not away those who invoke their Lord, morning and
afternoon seeking His Face. You are
accountable for them in nothing, and they are accountable for
you in nothing, that you may turn
them away, and thus become of the unjust ones (Al-An'aam 52)
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
And this is from the means of giving Dawah.
Also the messenger of Allah, may the peace and blessings of
Allah be upon him, would invoke the curse of
Allah upon people, Oh Allah curse so and so, and curse so and
so, and curse so and so. (Then) revelation came down as an
amendment to this mistake:
Not for you (O Muhammad but for Allah) is the decision; whether
He turns in mercy to them or
punishes them; verily, they are the Zalimun (polytheists,
disobedients, and wrong-doers) (Aal-
Imraan 128)
Yes, and those who the prophet, may the peace and blessings of
Allah be upon him, cursed, sometimes
(some of them) would embrace Al-Islam. Al-Haafidh Ibn Hajr
mentioned them in his book 'Al-Isaabah', i.e.
all of those who embraced Al-Islam, and we have quoted this from
Al-Haafidh in our book 'As-Subhus
Shaariq' with their names.
The point is that many of the people come with this affair, the
issue of Dawah to the people, that he gets engrossed with the
people. He gets engrossed, snappy and pre-occupied, on account of
that which he
claims, with his forceful approach and his programming and so on
with what they say..... end of his speech, may Allah forgive
him.
1 - So my (al-Hajoorees) statement: Yes, the prophet, may the
peace and blessings of Allah be upon him, made Ijtihaad in some of
the affairs. However, the Ijtihaad of the prophet, may the peace
and
blessings of Allah be upon him, is direction from Allah, then
the Sunnah is Tawfeeqiyyah (direction from
Allah)- Tawqeefiyyah (restricted to the texts). As for it being
restricted to the texts, then Allah has ordered
with this, and as for it being direction from Allah, then the
revelation confirms this.
This establishment of the origin (of this affair) is good, in it
is a clarification of the position of the prophet,
may the peace and blessings of Allah be upon him, and the
position of his Sunnah. So the origin of what
the prophet, may the peace and blessings of Allah be upon him,
came with is revelation from the Lord of
all that exists, from it is the Quran 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 that which is
restricted to the texts, in regards to the narrations,
i.e. revelation from Allah, and from it is that what he, may the
peace and blessings of Allah be upon him,
made Ijtihaad with, for his Lord made him successful in that
Ijtihaad and his Lord confirms it, (his Lord)
who honoured him with this status, the degree of Ijtihaad, He
increased him by His establishment of this
(affair in which he made Ijtihaad).
And it is for that reason that I said: As for it being
restricted to the texts, then He ordered us with this. And all of
this is great praise and respect for him, and praise for his
degree. As for it being direction from Allah, then the revelation
confirms this.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
2 - Then I said: And as for what he was mistaken in, revelation
was sent immediately after to give clarification upon that mistake.
And in this is a clarification of the status of the prophet, may
the peace and blessings of Allah be upon him. And it is that he,
may the peace and blessings of Allah be upon him, is
different from other than him from the people of Ijtihaad from
his nation, no matter how much their degree
has reached, for if a mujtahid1 from amongst them is correct, he
receives two rewards, and if he makes
Ijtihaad and makes a mistake, then he receives one reward for
his Ijtihaad and is pardoned in regards to that
mistake of his.
And the messenger, may the peace and blessings of Allah be upon
him, is more deserving of being
rewarded for Ijtihaad, and he has a great virtue - that his Lord
sends revelation to him showing him the
right way. This level which he - may the peace and blessings of
Allah be upon him is not included with in (i.e. that he is not from
those Mujtahideen that if they err they only get one reward, TN),
is an addition to
the first levels (i.e. the level of the Mujtahid that was just
mentioned) which I mentioned as magnification
of the messenger and to his legislation, may the peace and
blessings of Allah be upon him. This is self
evident; the students of knowledge know and consent to this, let
alone the scholars.
As for the word 'mistake', then in this affair the scholars
agree, those (scholars) that venerate the
messenger, may the peace and blessings of Allah be upon him,
with due veneration, and they venerate his
legislation as a clarification from them for the true
legislation, they are those who take this from the Quran
and the Sunnah, and that is not in contradiction with his status
and his lofty position, may the peace and
blessings of Allah be upon him.
3 - I said in regards to the explanation of Surah Abasa with
what the Quran specified, and the like of what is said by those
scholars of Tafseer, and I have clarified that the behaviour of the
prophet, may the
peace and blessings of Allah be upon him, here was by way of
Ijtihaad and (that) Allah showed him the
correct way with what He had revealed to him in this Surah. And
I mentioned similar to what the scholars
of Tafseer (had mentioned) in regards to that, rather I
increased as a clarification to the status of his Sunnah
in detail.
4 - Then I said: His Lord disciplined him with revelation, his
Lord disciplined him with revelation, his Lord disciplined him! And
He sent down the Quran (to be) followed as a clarification and a
correction of
this mistake. My intent was to refute the people of desires;
those who invent means for (giving) Dawah which is false, (those
that) if they are advised, they do not return from it.
As for the noble messenger, may the peace and blessings of Allah
be upon him, then Allah is responsible
for his welfare, He protects him and his legislation with
revelation, to the extent that it (i.e. his Shareeah) had reached
the highest of perfection and completion, which no other
legislation from the legislations of
the heavens has come with.
As for my statement: His Lord disciplined him with revelation,
his Lord disciplined him with revelation, this speech does not have
within it any degradation towards him, may the peace and blessings
of Allah be
upon him, may my father and mother be sacrificed for him, rather
it is praise to the messenger and to his
great legislation. The restriction of good manners with
revelation (and this) together with the context of the
speech, which has within it a clarification to the (different)
types of his Sunnah, all of this shows my
magnification of this great prophet and his pure legislation,
and there is not within it degradation according
to the intellectual and just men.
1 A person of ijtihaad.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
And with that, some of the people interpreted my speech in a way
that is not conceivable, and they rejected
the context which encompassed these words and its like, I said
at that time: I withdraw from this way (i.e. explaining it in this
way), and I seek forgiveness from Allah from it, so as to cut the
root of the Fitnah that
some of the people intend. However their Fitnah did not stop,
due to a purpose that (only) Allah knows and those who possess
knowledge and insight comprehend, and from it (i.e. the Fitnah) is
this article that I
am debating now. So I find myself obliged to make clear the
truth which the excellent Salaf professed,
opposite to the methodology of the evil people of
innovation.
5 - Az-Za'aabee quoted verses that had within it glorification
and exaltation of him, may the peace and blessings of Allah be upon
him, and the compulsion of the Ummah (nation) in glorifying him and
having
respect for him. And he quoted speech of the scholars in regards
to the explanation of these verses.
Az-Za'aabee was not content with what had proceeded from false
deceit, rather he announced that my
speech is slander upon the prophet, may the peace and blessings
of Allah be upon him, when he said:
And there is no doubt that the like of this speech which
Al-Hajooree said, may Allah guide us and him, in regards to the
honour of the prophet , may the peace and blessings of Allah be
upon him, is from slander
which harms the prophet and it causes harm to the believers
This speech of Az-Za'aabee which he uttered, is by Allah from
great slander, He The Most High said:
And those who annoy believing men and women undeservedly, they
bear (on themselves) the crime
of slander and plain sin. (Al-Ahzaab 58)
6 - Az-Za'aabee quotes a 'fault', accusing me (by using) the
following speech of Al-Qaadhee 'Iyaadh:
As for His statement he frowned and turned away, then there isnt
in it any affirmation of sin upon him, may the peace and blessings
of Allah be upon him. Rather, (it has within it) Allah's
notification that the
man who was attended to will not become pure, and that that
which is correct and more befitting - if the
condition of the two men becomes known to you (oh Muhammad, the
prophet may the prayers and peace be
upon him ) - is to give attention to the blind one, and the
action of what he (may the prayers and peace be
upon him) did and his attention that he gave to that disbeliever
was obedience to Allah, a (form of)
conveying from Him, and the seeking of His closeness, as is
legislated for him and was not (considered)
disobedience or sin.
We say:
A- What is apparent is the speech of Al-Qaadhee 'Iyaadh is a
refutation of the one who says that the
messenger of Allah, may the peace and blessings of Allah be upon
him, sins and is disobedient to Allah the
Most High. I say that I did not say this and neither did I
approach this (meaning). Due to the extensive
ignorance concerning what was intended behind the speech and
(having an) evil intention, this man quoted
this speech of Al-Qaadhee in criticism of my speech, it is very
far from what Al-Qaadhee 'Iyaadh
addressed.
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A Series of Refutations in Annihilating the Accusations of Those
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Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
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B This necessitates Az-Za'aabee slanders Al-Qaadhee 'Iyaadh and
that he says 'he (al-Qaadhee) slandered the prophet, may the peace
and blessings of Allah be upon him'. May 'Iyaadh be free from that,
however,
this is the methodology of Az-Za'aabee. And how can the speech
of Al-Qaadhee be classified as slander
according to Az-Za'aabee's methodology? The Answer is that
Al-Qaadhee 'Iyaadh said, as you can see:
...what is correct and more befitting, if the condition of the
two men becomes known to you (may the prayers and peace be upon
him)... and that has the same meaning as my speech, that the
prophet, may the peace and blessings of Allah be upon him, made a
mistake in the story of the blind man.
For indeed that which is (considered) correct is the opposite to
what is (considered) a mistake, so it means
that the prophet, may the peace and blessings of Allah be upon
him, (unintentionally) sidetracked from that
which is correct and fell into error. And he (az-Zaaabee)
increased (upon that), (and commented that) he (may the prayers and
peace be upon him) fell into the opposite of what was more
befitting and I affirm for
him (may the prayers and peace be upon him) Ijtihaad, and that
his (may the prayers and peace be upon
him) Lord disciplined him (may the prayers and peace be upon
him) with revelation which exalts the
prophet, may the peace and blessings of Allah be upon him.
Similarly in the speech of Al-Qaadhee according to the
methodology of Az-Za'aabee, there is within it the
labelling of the prophet, may the peace and blessings of Allah
be upon him, with ignorance as is found in
his statement: ... if the condition of the two men becomes known
to you.... May Allah free Al-Qaadhee 'Iyaadh and me from this
(blame). It is upon Az-Za'aabee that he comprehends that he will
bear the
responsibility of what the speech of Al-Qaadhee 'Iyaadh contains
according to his methodology (i.e. in the
manner that az-Zaaabee presents al-Qaadhee speech), and it is
possible that he has slandered the prophet, may the peace and
blessings of Allah be upon him, with this speech that he has quoted
from Al-Qaadhee
'Iyaadh for the purpose of incriminating me, so he fell into the
pit which he dug for someone else. May
Allah damn ignorance and the following of desires, how these two
things destroy its possessor.
7- Az-Za'aabee said after his quotation of the speech of
Al-Qaadhee 'Iyaadh:
Then you see- oh my brother, that Al-Qaadhee 'Iyaadh said: his
attention that he gave to this disbeliever was obedience to Allah,
a (form of) conveying from Him, and the seeking of His closeness,
as is legislated
for him, it was not disobedience neither a violation for him.
And that there is no affirmation within it of a sin upon him, so
then how does this Al-Hajooree, may Allah guide him, have the
courage of labelling the
prophet, may the peace and blessings of Allah be upon him, as
mistaken and (how can) he (al-Hajooree
have the courage to) harm him with the likes of this speech?
It is said to him, Oh deprived one, the speech of Al-Qaadhee
'Iyaadh is in a valley and you are in a different
one (i.e. the world apart). Did I say: that the attention that
the prophet, may the peace and blessings of
Allah be upon him, gave to the disbeliever was disobedience to
Allah? And that it was not obedience to
Allah? And that it was not seeking closeness? And that Allah did
not legislate for him Dawah to the disbelievers? And did I affirm
sinning for prophet due to the Dawah he gave to that
disbeliever?
This method of yours resembles the methods of the people of
innovation, in it is the dangerous terrorist
ideology, it is obligatory for you to repent to Allah from it,
and that you learn at the very least the
fundamentals of the Salafi methodology, from what includes
justice, intellect, understanding, wisdom and
understanding of the speech of the enemy and (the speech of) the
upright one, properly.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
8- Az-Za'aabee quoted the following speech of ash-Shaykh Ahmad
Bin Hajr Aal Abu Taame: Al-'Allaamah Ahmad Bin Hajr Aal Abu Taamee,
may Allah have mercy upon him, said in his book 'The Salafi
beliefs with its quoted and intellectual proofs 1/324:
...whilst acknowledging that the (Khitaab) address was for the
prophet, may the peace and blessings of Allah be upon him, but we
do not recognise it as a sin...
Its clarification is: Verily Allah has described his prophet,
may the peace and blessings of Allah be upon
him, with having good character, He The Most High said:
And Verily, you are on an exalted (standard of) character
(Al-Qalam 4)
And He The Most High said:
And had you been severe and harsh-hearted, they would have
broken away from about you (Aal
Imraan 159)
And He the Most High said:
And We have sent you: not but as a mercy for the 'Alamin
(mankind, jinn and all that exists) (Al-
Anbiyaa 107)
So what appeared from him occasionally opposed this (i.e. this
good character), and He (The Most High)
admonished him, may the peace and blessings of Allah be upon
him, concerning that, and He made him
come to know that it was not befitting, so it is more
appropriate that it is abandoned. Furthermore, the
cause for this is how it comes in the story: that the prophet,
may the peace and blessings of Allah be upon
him, was speaking with some of the chiefs from Quraysh and he
was making them feel inclined towards Al-
Islam, hoping to strengthen Al-Islam by them (accepting
Al-Islaam), and it was from aspiration in them
accepting Al-Islam so much so that Allah The Most High said:
Perhaps, you, would kill yourself (O Muhammad) in grief, over
their footsteps (for their turning
away from you), because they believe not in this narration (the
Quran) (Al-Kahf 6)
So then this blind man came, and he did not know the situation,
so he asked regarding an issue during the
prophet's conversation with that man. So that aggravated him,
because that was cutting (off) his speech,
and ruining what he was trying to do in regards to that man
embracing Al-Islam. Then he turned away
from him so Allah The Most High forbade him from this and
ordered him with giving his attention to
everybody who comes to him, be he noble, lower class, rich or
poor, i.e. that he should not single out the
noble one with his Dawah disregarding the inferior one, since it
is obligatory upon him to convey to everyone, and that there is no
consequence upon him from the refusal of he who refused to accept
his
Dawah, nor any responsibility End of his statement.
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A Series of Refutations in Annihilating the Accusations of Those
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Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
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The short comings of Az-Za'aabee:
A - The speech of Ibn Hajr here has within it a refutation upon
the one who says that the prophet, may the
peace and blessings of Allah be upon him, committed a sin in
regards to his Dawah to this disbeliever. And I do not say that the
prophet, may the peace and blessings of Allah be upon him,
committed a sin,
rather I said what the scholars have said.
B - I do not oppose Ibn Hajr in that which he established from
the noble intention of the prophet, may the
peace and blessings of Allah be upon him, and no Muslim opposes
him in this.
C - Expressions are found within the speech of Ibn Hajr which
you will be called to account for and Ibn
Hajr will be excused regarding.
From them is his statement that came immediately after the noble
verses which convey a clarification of the lofty status of the
prophet, may the peace and blessings of Allah be upon him, and his
great
mannerisms: So what appeared from him occasionally opposed this
(i.e. this good character), and He (the Most High) admonished him,
and He (the Most High) informed him (may the prayers and peace
be
upon him) that it was not befitting, so that was from the angle
of leaving off that which is better. So your presenting of
evidences by using this speech means that you say: He (may the
prayers and peace be upon him) sometimes did (that which is in)
contrary to his noble mannerisms and that he (may the prayers
and
peace be upon him) sometimes did things in a manner that is not
befitting and that he (may the prayers and
peace be upon him) sometimes did things that are in contrary to
what was more appropriate.
This is upon your methodology, within it is intense slander in
regards to the prophet, may the peace and
blessings of Allah be upon him, and you are responsible for it.
The intelligent one knows the difference
between it and between my statement that the prophet, may the
peace and blessings of Allah be upon him,
made Ijtihaad sometimes (in where) he was mistaken, or his Lord
disciplined him with revelation. There is
no doubt that his statement1: So what appeared from him
occasionally opposed this (i.e. this good
character), and He admonished him , and that Allah made him come
to know that it was not befitting, so
that is more appropriate that it is abandoned is worse than my
speech.
That his statement that the companion done something: ruining
what he was trying to do in regards to that man embracing Al-Islam,
is considered slandering that companion and you are taking it upon
yourself.
His statement: and ordered him with giving his attention to
everybody who comes to him, be he noble, lower class, rich or poor,
i.e. that should not single out the noble one with his Dawah,
disregarding the inferior one, since it is obligatory upon him to
convey to everyone...etc.. This speech has within it
generalisation, the reader understands that it was from the custom
of the prophet, may the peace and
blessings of Allah be upon him, and his reality that he would
single out with his Dawah the noble ones over the lower class ones
and the rich ones over the poor, and that he violated the
obligation of conveying
to everyone, then a notification came from Allah - clarifying to
him that the obligation is in contradiction to
what you are upon in these affairs, and this is the custom, so
you are taking responsibility for this.
In actual fact the position of the prophet, may the peace and
blessings of Allah be upon him, and his
custom is in opposition to what this speech includes, for he,
may the peace and blessings of Allah be upon
him, propagated from day one to the poor ones, the servants, the
slaves and the weak ones before (he
propagated to) the rich. For his Dawah is universal to all of
the (different) classes (of people), and due to this Abu Sufyaan
confessed to Hercules that those who responded to his Dawah were
the weak ones; and that they (i.e. companions) are well known, all
praise is for Allah, may Allah be pleased with all of them.
1 I regarded it as a statement because he used it as an argument
against me.
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A Series of Refutations in Annihilating the Accusations of Those
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Another fact, that this case was a one off, is how quickly the
revelation came down (to the extent that it
came) in the same place (of where this incident occurred), it
was not the general condition or the custom as
is understood from this speech that Az-Za'aabee uses as an
objection, it is against him not for him. The
ignorant one is an enemy of his own self.
9 - Az-Za'aabee said at the end of the speech of Ibn Hajr: "So
where is the stance of Al-Hajooree, may Allah guide him, and his
labelling the prophet, may the peace and blessings of Allah be upon
him, as
mistaken, and that Allah had disciplined him upon this mistake
of his from the stance of the scholars that
say it was admonishment to him from Allah?!!!"
Oh deprived one, indeed the scholars have established that the
prophets make Ijtihaad and make mistakes,
rather some say it is possible for them to fall into the minor
sins except what is obscene from them (i.e.
sins) or that which shows vileness, for they (i.e. the prophets)
are free from this. And they (the scholars)
clarify the position of their (i.e. the prophets) mistakes that
it is different to the mistakes of other than them
from the mujtahideen, with that Allah encompasses them with his
care and shows them the correct way
with revelation, contrary to other than them. Did I establish
other than this?
As for my statement, his Lord disciplined him with revelation
then there is not any degradation in it and no one with intellect
will say this.
As-Suyootee mentioned in 'Al-Jaami' Hadeeth': My Lord
disciplined me and perfected my discipline and he designated it
with authenticity and Abdur-Raoof Al-Manaawee mentioned that
Abul-Fadhl Bin Naasir authenticated it.
And it has been quoted from Az-Zarkashee that he said that the
meaning of the hadeeth is authentic,
however it has not come from an authentic path (of
transmission). And it has been quoted from Al-Jawzee
that he mentioned it in Al-Waahiyyaat (The weak Ahaadeeth),
As-Sakhaawee said: It is weak, and our Shaykh (Ibn Hajr) confined
it being strange, and Ibn Taymiyyah said: It does not have a chain
of narration that is affirmed Faydh Al-Qadeer 1/225, and ash-Shaykh
Al-Albaanee declared it to be weak in 'Daeef Al-Jaami' and in
'Al-Daeefah'.
However, no one from the scholars have said that in the meaning
there is degradation, rather you can see he
who determined its authenticity and he who determined the
meaning to be authentic even if he said that the
ways (of transmission) were Daeef (weak). Al-Manaawee explained
this hadeeth with the following: 'My Lord disciplined me' i.e. he
taught me inner peace, good morals both outward and inward, and
good
manners with what occurs due to the inner self from good morals
and knowledge that is attained.1
Then Al-Manaawee said: and in 'Sharhun-Nawaabigh', it is that
what leads the people to the praiseworthy attributes i.e. he calls
(to) them (by way of them), then he conveyed many statements
regarding the distinction of the meaning of good manners and its
virtues. And in the authentic hadeeth from
him which is agreed upon (by Bukharee and Muslim) from the
hadeeth of Abu Musa Al-Ash'aree 'Three
people will receive their reward twice: The man who has a slave
girl and he teaches her and he perfects her
teaching and he disciplines her and he perfects her manners' to
the end of the hadeeth.
1 Meaning, the good manners because it was for the general
people, as for the knowledge of the prophets then it is a gift
from
Allah. and (it is) revelation from him, it is not earned.
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A Series of Refutations in Annihilating the Accusations of Those
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10 - Az-Za'aabee said: Shaykh Al-Islam Ibn Taymiyyah, may Allah
have mercy upon him, said in 'As-Saarim' (his book, the unsheathed
sword upon he who slanders the messenger) 2/982
'The statements of the scholars from all of the groups agree
that the degradation of him, may the peace and
blessings of Allah be upon him, is (considered) disbelief, (his)
blood is permissible and they differ
concerning Istitaabah (i.e. that he is ordered to make Tawbah),
as was mentioned previously and there is
no distinction between if he intended his disgrace and contempt
towards him or if he did not intend his
disgrace, rather the intent is a different matter, the insulting
happened according to that, or he did not
intend anything from that rather he was jesting and joking or
doing something else. For all of this is
inclusive in this ruling, when the statement is in itself (is
considered) insulting'.
Then Az-Za'aabee commented upon this speech with his
statement:
So then how about he who declares him to be mistaken in his
methodology and the method of his Dawah?!!!
He meant (that) the word: 'he made a mistake', regarding the
story of Ibn Umm Maktoom and (that) the
statement: 'his Lord disciplined him with revelation' regarding
the context of the speech being revealed as
magnification of the prophet, may the peace and blessings of
Allah be upon him, and his legislation, (the
afore mentioned) is a worse crime than insulting the prophet,
may the peace and blessings of Allah be upon
him, worse than cursing, rebuking, worse than slandering the
justice of the prophet,, may the peace and
blessings of Allah be upon him, and worse than slandering his
sincerity, and then (he said) all of the groups
agree upon the disbelief of the one who degrades the prophet and
they agree upon the permissibility of his
blood. Then Al-Hajooree in the eyes of Az-Za'aabee is more
deserving of (being declared with) disbelief
and (with) the lawfulness of his blood.
Then has the like of this judgement been seen by the eyes or
heard (of)? When (it is the case that) we have
come to know that the majority of the Salaf from the
Muhadditheen and the Fuqahaa and most of the
Ash'arees were upon the permissibility (of saying that) the
prophets make mistakes, and that it is
permissible (to say) they fall into the minor sins except for
that which shows vileness and that which is
obscene, for they are free from this (i.e. these sins). So this
'majority' according to Az-Za'aabee and
whoever is pleased with his statement, are disbelievers or (are
upon a) greater (degree) of disbelief than Al-
Hajooree, who is worse than those who insult (may the peace and
blessings of Allah be upon him) and
those who have just been mentioned from those who slander the
prophet, may the peace and blessings of
Allah be upon him.
Oh how terrible it is! What a catastrophe upon the Ummah (i.e.
upon the Islamic nation) from the likes of
this awful Az-Za'aabee, his jurisprudence and his rulings. Oh
you man (referring to Az-Za'aabee),
everything you have quoted from the scholars in your article is
fabrication upon the scholars, because they
and their intentions are in one valley, and you, your speech,
your understanding and your rulings are in
another valley very far away from them. My speech is not
considered with any one from amongst them as
an insult, or slander to the proper equity of the messenger, may
the peace and blessings of Allah be upon
him, or his integrity etc.
Allah knows my love, magnification and exaltation towards the
messenger and his great revelation, and
that I free myself to Allah from what I have been accused of by
this ignorant transgressor, and I seek refuge
in Allah from his jurisprudence and his rulings.
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A Series of Refutations in Annihilating the Accusations of Those
that Claim ash-Shaykh Yahya has Opposed the Salaf in the Usool!
Series Part 5: Does ash-Shaykh Yahya belittle the Prophet, may the
prayers and peace be upon him?
And I request from the scholars of the Sunnah to look into this
speech of mine and the speech of this man
and who is supporting him and their rulings, then to come out
openly with the truth defending the Sunnah
and its people from the contempt of the foolish ones and their
injustice. And I urge them with hastening
upon this, may Allah grant success to the scholars of the Sunnah
with defending the Sunnah and guarding
their own selves from the rise of the ignoramuses and the
foolish ones upon their characters and upon their
belief and upon their methodologies.
May the blessings be upon our prophet Muhammad and upon his
family and companions and bestow upon
him much peace.
*** Footnotes numbers 4,5,6,7 and 8 are from the translator due
to necessary additional explanations and the remainder are from
the Shaykh, may Allah preserve him.