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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? لزعابيت ا 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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PART 5 Refutation Upon Az-Za'Aabee

Sep 05, 2015

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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?

    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

  • 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.

  • 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.

  • 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.

  • 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.

  • 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)

  • 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.

  • 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.

  • 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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    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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    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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    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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    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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    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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    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.