A Refutation Upon 'Arafaat in What He Perpetrated

A Refutation upon „Arafaat in what he Perpetrated from Ignorance, Treachery and Tampered statements in: “The Prompt Clarification”
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A Refutation upon ‘Arafaat in what

he Perpetrated from Ignorance,
Treachery and Tampered statements
in: “The Prompt Clarification”
Written by: Abu Mus’ibHusayn Bin Ahmad

Bin Alee Al-Hajooree May Allâh preserve him
Translated by: Abu Ishaaq Sa’d Bin Musa As-Somaalee, Abul-Layth Yusuf Al-Biritaani
and Ehsan Bin Manzoor
2
All praise is for Allâh the lord of all that exists, I testify that none has the right to be worshipped except
Allâh alone, without any partner and I bear witness that Muhammad is his slave and messenger, as for
what follows:
I have looked at what the so called ‘Arafaat Bin Hasan Al-Muhammadi has stolen from the fabrications of
those that are like him from the infatuated Hizbiyyeen, upon Ash-Shaykh Yahya and upon this blessed
Da’wah, as he also tried to present it on their website seven months ago, and placed upon it (i.e. the so
called refutation) a name other than that which those that are like him called it before, (‘The Prompt
clarification’). So I saw it upon myself that I expose their lies and make apparent their falsehood, tampering
(with statements), lying and immorality in this summarised commentary, because falsehood, with the
permission of Allâh, will vanish and will be repelled even it be from less than these (few) lines (of writing).
So I say and with Allâh lies all success:
A clarification of what the introduction of ‘Ubayd Al-Jaabiree1 consists of from strange affairs
Firstly his statement: “…and our student: Ash-Shaykh ‘Arafaat…”
I say: the reality is, that you (oh Ubaid Al-Jaabiree) have begun to study and take (knowledge) from what
this small ignoramus ‘Arafaat and those that are like him dictate to you from the spreaders of Fitnah; from
(the) beginning (of this Fitnah) till now, so by this dictation they have caught you (oh Ubaid) in the trap of
their Hizbiyyah, and there is no problem in reminding you with the harms of accepting (narrations based
upon) dictation, and its reasons (i.e. why one would dictate) and the weakness of one that dictates 2. As for
its reasons, then from them is (being) confused3, the loss of eyesight and perhaps one may dictate with
heedlessness.
And from the examples of that is: Yazeed Bin Abee Ziyaad Al-Qurashee, Al-Haafidh (Ibn Hajar) mentioned in
his (Yazeeds) biography which is in ‘At-Taqreeb’4: “He is weak, he had become old and changed and began
to dictate”. And Yahya Bin Muhammad Bin ‘Ibaad Ash-Shajaree Al-‘Uqaylee mentioned in his biography of
him in Ad-Du’afaa: “In his (narrating of) Ahaadeeth are detestable (things) and mistakes and he was blind as
far I was informed, and he used to dictate”.
1
Note oh noble reader, that Ubaid Al-Jabiree has given ‘Arafaat an introduction to this feeble so called refutation and also
agrees and refers back to this nonsense often.
2
Weakness here means: One that is regarded weak in narrating therefore the people of Hadeeth grade him as a weak narrator.
3
Confused here means: not being able to distinguish between affairs due to old age and that which is similar to that.
4
At-Taqreeb wa At-Tahdheeb is a book authored by Al-Haafidh Ibn Hajar in which he mentions a brief biography of the narrators
of Hadeeth and their conditions.
3
Ubayd said:“As I likewise warn against travelling to Markaz Dammaaj until it is restored to the way it
was founded by Ash-Shaykh Muqbil (may Allâh have Mercy upon him) from the issuing of rulings, calling
to Allâh upon the Book and Sunnah in accordance to the Manhaj of the Salaf. This is currently
unachievable except with the co-operation of four groups by the permission of Allâh.
The first group: The virtuous students and those who have an earnest concern from the tribe of Al-
Waadi’ah. Especially those close to the founder of the Markaz (may Allâh have Mercy upon him). They
must strive assiduously, making every possible effort to draw the attention of the concerned government
bodies to banish Al-Hajoori from the Markaz.”
I say: that this speech of ‘Ubayd consists of resemblance to the aspects of ‘Al-Jaahiliyyah’1. Al-Imaam
Muhammad Bin Abdul-Wahhaab An-Najdee, may Allâh have mercy upon him, said in ‘Al-Masaail Al-
Jaahiliyyah’2: “The sixty second aspect: the fact that if they (the people of ignorance) were overcome by
proofs (against them) they would flee (in using) the sword and complaining to the kings, and calling to the
belittlement of the leader and diverting the subjects from his religion. Allâh the most high says in Surah Al-
A’raaf, Aayah 127:
‫اءى ْم َوإِنَّا‬ ِ ِ ِ ‫وسى َوقَ ْوَموُ لِيُ ْف ِس ُدواْ ِِف األ َْر‬ ِِ ِ
ُ ‫اءى ْم َونَ ْستَ ْحيِ ي ن َس‬
ُ َ‫ّْل أَبْن‬
ُ ‫ال َسنُ َقت‬
َ َ‫ك ق‬
َ َ‫ض َويَ َذ َرَك َوآِلت‬ َ ‫ال الْ َمألُ من قَ ْوم ف ْر َعو َن أَتَ َذ ُر ُم‬
َ َ‫﴿ َوق‬
ِ َ‫فَوقَهم ق‬
﴾‫اى ُرو َن‬ ُْ ْ .
The chiefs of Fir'aun's (Pharaoh) people said: "Will you leave Mûsa (Moses) and his people to spread
mischief in the land… (Al-A'raf 7:127)
So look at the complaining of the family and people of Fir’awn to him (i.e. Fir’awn), and their inciting of him
(Fir’awn) to fight Musa, peace be upon him, and that which has been mentioned towards the end of the
Aayah concerning the debasement that they were upon. And Imaam Al-Waadi’ee mentioned, may Allâh
have mercy upon him, concerning the affair of ‘Ikhwaan Al-Muslimeen’: “…And greater than this, ya’ni
something greater than sending some trouble-makers to a lecture of Ahlus-Sunnah, is that they have taken
the Masaajid of Ahlus-Sunnah by force from those that they are in authority over, after the Minister of
endowments was from them”. (Al-Baa’ith ‘AlaaSharh Al-Hawaadith page 19)
And he said, may Allâh have mercy upon him: “The Ikhwaan Al-Muslimeen sent someone foolish to the
Masjid in Dammaj reviling the government in order to place the responsibility upon Ahlus-Sunnah, and (so)
he was removed from the Masjid” (Al-Baa'ith, page 20). So this is the path of the innovators (in) the
defaming of Ahlus-Sunnah towards the rulers. And I refer the reader to the treatise: 'Warding off the
Sorrow Caused by the Defamation of those who Falsify and the Innovators Towards the Rulers with Ahlus-
Sunnah' by our brother Abu Fayrooz Al-Indoneesee, for in it is a well-disposed increase upon this (issue).
1
The affairs of ignorance that the people were upon before the sending of the prophet Muhammad .
2
This book is entitled: ‘Aspects of the days of ignorance’, authored byAsh-Shaykhul-Islaam Muhammad Bin Abdul-Wahhab.
4
And in the end of the introduction of ‘Ubayd, which is comprised of untrue rumours and recklessness from
one angle, and humour and laughable matters from another (angle), he said:“…And that they seek
knowledge from one who is acquainted with teaching the people the pure Sunnah with wisdom and good
admonishment, and they, and all praise is for Allâh, are many in number within Yemen and (in the)
Kingdom of Saudi Arabia, and (in) other than them from the Islamic lands…”
I say: This emanated due to the admiration that a man has for himself, for the Shaytaan beautified for him
that this madness of his has an actual influence on anyone, and for this reason, you see him repeating this
from time to time, rather he has become by way of this speech of his, an object of ridicule.
And the new arrivals (into Dammaj) have not stopped, and all praise is for Allâh, they are coming
continuously in the hundreds, and thousands are drinking from the knowledge of the book of Allâh and the
Sunnah of His messenger in this blessed Salafi centre of knowledge, and under the hands of Al-
'Allaamah, As-Salafi, the sincere advisor Yahya Bin 'Alee Al-Hajooree,
﴾‫الص ُدوِر‬ ِ ‫﴿قُل موتُواْ بِغَي ِظ ُكم إِ َّن اللّو علِيم بِ َذ‬
ُّ ‫ات‬ ٌ َ َ ْ ْ ُْ
Say: “Perish in your rage. Certainly, Allâh knows what is in the breasts (all the secrets).” Aal 'Imraan 119
And the statement of the poet applies to the condition of Ubayd, as there comes in 'Taareekh Al-Baghdaad
vol.13/230',
Should it not be said to the one who was envious of me: "Do you not know whose rights you
have violated?"
He has violated the rights of Allâh with his (envious) action because he was not contented
with what he was given
So because of this, Allâh increased me (in good) and refused your supplications because of
your insolence
And someone else said:
Remain patient upon the envy of the jealous, for indeed patience will deter them.
Indeed the fire will devour itself if it does not find anything else to burn
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And from the reasons for the people accepting the Da’wah of Ash-Shaykh Muqbil- may Allâh have mercy
upon him- in its beginning was the warning of the hate mongers from it, such as the Shee'a, so the people
increased in accepting it, as it is said:
Whenever Allâh wants to propagate a hidden excellency
He appoints for it the tongue of the jealous
Were it not for the kindling of the fire
The fragrance of aloes1 would remain unknown
‘Ubayd said: “And Allâh knows that I did not intend except advice for the Muslims generally, and the
confused students of knowledge towards the Sunnah specifically...”
I say: This is an immoral oath, where is the advice from this immorality? And where is the innovation in Dar
Al-Hadeeth As-Salafiyyah (in Dammaj) and where is the misguidance? Those who were educated here,
majority of them were educated and left as memorisers of the book of Allâh and the Sunnah of His
messenger , upon goodness and upon the Sunnah, not as Sufis, nor as Shee'a, nor as Hizbiyyeen. For from
them there was those who were are saved (from Fitnah), and from them are those who are subjected to
trials, and this Hizb of yours is nothing except students who sought knowledge in this centre, in the time of
the Shaykh (i.e. Shaykh Muqbil) may Allâh have mercy upon him, and after him, with Ash-Shaykh Yahya-
may Allâh preserve him- and according to you they are not callers to corruption and not callers to
innovation and misguidance. So Uff to the fanaticism of Al-Jaahiliyyah and to the detestable Hizbiyyah and
(the following of) desires.... this is a glimpse from the calamity of the introduction of Ubayd and his oft-
repeated words.
I have given its right in the past refutations. So open the file of refutations on the Fitnah of Ubayd Al-
Jaabiree and you shall find within it that which is sufficient, if Allâh the Most High wills.
And to proceed with uncovering the introduction of ‘Arafaat and his tampering (with statements):
‘Arafaat said:“…many of the biased ones and the people of reconciliation and propaganda have tried to
harm this blessed Da’wah, so therefore their actions have become like scattered particles of dust.”
1
Aloe is the name of a family of plants that flower in North Africa and the Arabian Peninsula. Some species are well known for
their sweet scent and used in medicine and spices.
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I say: This is what you are traversing upon now and your actions have become like scattered particles of
dust, just as their actions had become (i.e. scattered particles of dust). You have surpassed them in that
which occurred from them from Hizbiyyah, causing of commotion, pretending amongst those who do not
know your wastefulness, diversion away from goodness, that which you apparently pretend to cry over,
seeking employment and taking a wage through the Salafi Da’wah whilst you plot against it, and other than
that from the shameful, devilish Hizbee acts.
‘Arafaat said: “Indeed the method of Yahya Bin 'Alee Al-Hajooree has disturbed the people of truth in this
Fitnah, in his solving of affairs without any intellect nor any forbearance. For his way is random, in
opposition to what our Salafi 'Ulamaa are upon.”
I say: You have lied by the everlasting existence of Allâh. Ash-Shaykh Yahya, may Allâh preserve him, all
praise is due to Allâh, rebuked that which occurred from Abul-Hasan from the earliest stage of the Fitnah.
He was patient upon the harm caused by his (i.e. Abul-Hasan) followers, just as he is now being patient
upon the harm caused by you, and he refutes your transgression and enmity, with that which Allâh has
made easy upon him by way of evidences and proofs, whilst safeguarding this goodness from their frolic;
which you are following hand span by hand span. And there occurred from that preservation in protecting
this centre: Al-Hizbiyyah that which the just ones thanked him for, and they hope that his reward is with the
lord of All Might. And he and other than him do not claim perfection or infallibility.
This speech of yours resembles that which the poet described himself with, with his statement:
I was once a staunch She'ee I did not see an apparent value for the noble Sunnah
Just as his sight was blinded by At-Tashayyu' (Shee'ism), your sight has been blinded by Hizbiyyah and envy.
And we are not in need of you to make known his value and neither that you mention his virtue, because
being at safety from your evil is benefit, however we say:
Lessen your blame upon them and do not increase in it
And if you do not stop, then prepare yourselves to fill in the gaps that they filled
‘Arafaat said: “…Then there emanated two tapes from this centre regarding this Fitnah full of revilement,
abuse, (insulting) poetry, ridicule and mockery which the intelligent ones reject, let alone the people of
virtue and the ‘Ulamaa.”
I say: Rather they are filled with refutations upon their tampering of speech and their lies that which you
stole from here, without attributing what they have done by way of good to its people. So he (Ash-Shaykh
Yahya) refuted with verses and Hadeeth and repelled the claims of the Hizbiyyeen and perhaps that was
accompanied with something from roughness, as this falls under the statement of Allâh:
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َ ِ‫صَر بَ ْع َد ظُْل ِم ِو فَأ ُْولَئ‬ ِ ِ ُّ ‫﴿وجزاء سيّْئَ ٍة سيّْئَةٌ ّْمثْ لُها فَمن ع َفا وأَصلَح فَأَجره علَى اللَّ ِو إِنَّو ََل ُُِي‬
‫ك‬ َ ‫ب الظَّالم‬
َ َ‫ني َولَ َم ِن انت‬ ُ َ ُُ ْ َ ْ َ َ ْ َ َ َ َ ََ َ
﴾‫َما َعلَْي ِهم ّْمن َسبِ ٍيل‬
.
The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his
reward is due from Allâh. Verily, He likes not the Zâlimûn (oppressors, polytheists, and wrong-doers,
etc.). And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of
blame) against them. (Ash-Shura 42:40-41)
‘Arafaat said: “…As conformation to this reality, and from (the statement that) “No one knows the virtue
for the people of virtue except those that possess it”, the noble Mashaayikh of Yemen took up the request
of Ash-Shaykh Rabee' in clarifying the rest of the fundamentals that which he used with an unhindered
hostility upon the people of the truth, and they did not request anything from Yahya Al-Hajooree,
because the one who does not have anything cannot give anything…”
I say: A gathering took place in Sana'a at the beginning of the aforementioned Fitnah which consisted of a
request of why Ash-Shaykh Yahya was rebuking Abul-Hasan. So the Shaykh (i.e. Shaykh Yahya) clarified at
that particular time what he was refuting him for from the issues that he knew of and therefore censured
him due to that, and it was only after that, that some of the (Mashaayikh) said: “Would that we had aided
Ash-Shaykh Yahya from the beginning”. So oh man, does there remain any shyness with you from lying and
speaking with ignorance?
‘Arafaat said: “…And when the people of virtue became silent from the unpleasant ways of Al-Hajooree,
which is full of blameworthy harshness and excessiveness with those in opposition, his evil influence and
effects upon the people of Sunnah became apparent, then he began using dictionaries full of unsuitable
terms, rather (terms) that are not permissible in the legislation.”
I say: The origin in refuting (someone) is to have gentleness, due to the proofs of its excellence being
known, however harshness upon the people of desires, the hate mongers and the people of Fitnah in facing
their wicked statements and actions is an affair which is praiseworthy in the legislation, due to the
statement of Allâh, The Most High:
﴾‫ك َما َعلَْي ِه ْم ِم ْن َسبِ ٍيل‬

َ ِ‫صَر بَ ْع َد ظُْل ِم ِو فَأ ُْولَئ‬
َ َ‫﴿ َولَ َم ِن انت‬
“And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame)
against them” *Ash-Shooraa: 41]
And His Statement:
ِ ِ ِ ِ ِ ِ ِ ُّ ِ‫اْلهر ب‬ ُّ ‫﴿َلَّ ُُِي‬

ً ‫الس َوء م َن الْ َق ْول إَلَّ َمن ظُل َم َوَكا َن اللّوُ ََس ًيعا َعل‬
﴾‫يما‬ َ ْ َْ ُ‫ب اللّو‬
“Allâh does not love that evil should be uttered in public except by him who has been wronged” *An-
Nisaa:148]
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And that which ash-Shaykh Yahya has mentioned - may Allâh preserve him – about those who have
transgressed in this Da’wah does not exit from this, Inshaa Allah. And the people that possess justice know
this, as for you then you’re a hatemongering Hizbee, no consideration is given to this speech of yours.
‘Arafaat mentions: “…And when the scholars had fallen in the sight of Al-Hajooree – especially in Yemen –
and from the head of them, the esteemed Shaykh Muhammad Al-Wassaabee, Al-Hajooree was
compelled to raise a people to the level of the scholars so that they may support him with his falsehood,
and called them ‘the Shaykhs of the Daar’!!And the Shaykhs of the Daar – ‘the supposed ones’ – are on
the level of the students of the students of the esteemed Shaykh Muhammad Al-Wassaabee, may Allâh
preserve him. Who will accept this? And which person of intellect – let alone an ‘Aalim – will aid this
criticism that is filled with excessiveness and mockery? Is this not the way of Abul-Hasan in dropping the
scholars of the Sunnah, and in accordance to this we see him praising the minor students because they
reached something that the scholars haven’t reached – ‘as he claims’.
I say: The affair of refuting a mistake is a legislative affair and you are a people who are beautifiers
(adorning themselves as something they are not), bootlickers and devoted with pretending to the
Mashaayikh with the intention of spreading Fitnah and division, whether it be in Yemen, in Al-Hijaaz, in
Najd or other than that (to where this fitnah has spread).
Therefore this has become your custom, an addition to your breathing heavily; chasing after the vanities of
this passing world, and because of this your affair is as you see, from deviation and the lack of blessing. As
for ash-Shaykh Yahya and his brothers in the ‘Daar’, then they have spoken with that which they know of
concerning this Fitnah and they are his students and he knows them, thus he affirmed for them the
conviction that he and other than him saw with their eyes, and the one who knows is given precedence
over the one who does not know it.
As a result, if some speech or statements come about that oppose what we have touched and seen and
tasted from the sourness of your Hizbiyyah and Fitnah, we disparage him with proofs and we condemn him
in that, just as our predecessors disparaged those who erred in their different ways, and the one who
insults and despises this good is humiliated, and whoever is merciful is merciful to himself,
“All of you are from Aadam and Aadam is from dust”1“and indeed the person of the truth has the right
to speak”2.
And your statement:“…Al-Hajooree was compelled to raise a people to the level of the ‘Ulamaa so that
they may support him with his falsehood, and called them the ‘Shaykhs of the Daar’!!”
1
Sunan Abu Dawud, Book 41, Number 5097
2
Saheeh al-Bukhaari, Number 2271
9
I say: These are Mashaayikh due to the knowledge that they have attained, as for you and those similar to
you, then indeed you all being attributed with this (title i.e. Shaykh) is not appropriate, as you are all but
mere emigrants running after a living, whilst acknowledging what you are all in by way of Fitnah. So why do
you then describe them (I.e. ‘Arafaat describes his own associates) with these attributes whilst having
Ghuloo (extremism) as is in your extreme ‘Al-Fawree’, page 34: “Ash-Shaykh Haanee, and Ash-Shaykh
Mustafa Mabram”, and ‘Ubayd says about you in his oppressive introduction: “Ash-Shaykh ‘Arafaat?!!!”.
So is the one who is a Hizbee from amongst you considered a Shaykh?! And one who is upon goodness,
knowledge, the Sunnah and one that is not with you does not deserve this attribute (i.e. Shaykh)?!! Where
are your sciences of knowledge, your books, your Da’wah? As for them (i.e. the Mashaayikh of Dammaj)
then they have many books and a beneficial and Sunni Da’wah,
﴾‫ض ِل الْ َع ِظي ِم‬ ِ

ْ ‫ض ُل اللَّ ِو يُ ْؤتِ ِيو َمنيَ َشاء َواللَّوُ ذُو الْ َف‬
.
ْ َ‫ك ف‬
َ ‫﴿ َذل‬
That is the Grace of Allâh, which He bestows on whom He wills. And Allâh is the Owner of Mighty Grace.
(Al-Jumu'ah 62:4)
His statement: “…So the one who casts his eyes upon some of the internet sites will find his (Shaykh
Yahays) mistakes astonishing...”.
I say: This is a proof for what I have previously mentioned, i.e. that he (‘Arafaat) covered up (the fact that he
took) from the website ‘Al-Atharee’1 and their likes..... And “the souls are like recruited soldiers......”
Whoever appoints the crow as a guide
It will lead him to the festering bodies of dogs
As for the website al-Atharee and those similar to it, then not even Ash-Shaykh Rabee', may Allâh preserve
him, and other than him are safe from their fabrications. It is obligatory to refute it and to not affiliate with
it and those like it from the Fitnah making hate mongers against the Salafi Da’wah, and neither to be
pleased with that which they circulate in order to provoke trouble.
The statement of ‘Arafaat: “…for how many scholars are afflicted from the slander of Al-Hajooree….”
I say: Is it the case that he who slanders you due to your Hizbiyyah then he has slandered the scholars? This
is from the greatest lies and deceit; for Ash-Shaykh Yahya, and I swear by Allâh, honours the scholars of the
Sunnah with great reverence, and I challenge you to mention a scholar that Ash-Shaykh Yahya has
slandered with falsehood.
1
What is intended here is the websites that are frequented by the fanatics of Abul-Hasan and some of the Jordanians.
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For this speech is the speech of the Ikhwaan al-Muslimeen and their likes, that Ahlus-Sunnah slander the
scholars, and that they consider whomsoever slanders them due to their Hizbiyyah or due to their Fitnah to
be a slanderer of the scholars. This speech of theirs is not accepted with those who are acquainted with the
field of disparaging ones that oppose the truth, and the books of Al-Jarh wa At-Ta'deel are full of this. So oh
‘Arafaat, I call upon Allâh that he acquaints you with the truth.
His statement: “…I presented this refutation to a group from the scholars....... and from them was he who
deemed it to be good and requested its distribution.”
I say: Name us your men!! For there is not a shadow of a doubt that you have depended upon ‘Ubayd (in
this matter), the (Abdullah Bin) Sabt1of the new Hizb2- For he is the one who gave an introduction for it, and
Al-Wassaabee the infatuated one, and whosever else from those whose Fitnah has become apparent.
The second issue is, it is sufficient to know that Iblees is your exemplar in regards to this (affair), for in the
Saheeh of Muslim it has been reported from Jaabir, may Allâh be pleased with him, that the prophet
said: ‘The Satan has lost all hopes that the worshippers would ever worship (him) in the Arab Peninsula, but
he (is hopeful) that he would sow the seed of dissension amongst them’.
And it is sufficient to know that you have vileness with you concerning this affair, because you are
slanderers that narrate fabrications with the intention of causing corruption between the scholars of the
Sunnah. So look at how you have reached at this current condition, tot he extent that you perceive evil to
be good in which you boast about.
His statement: “The First Principle: His (Ash-ShaykhYahya’s) judgement upon some of the actions of the
messenger as being mistakes, and that he erred in what relates to the means of the Da’wah.”
I say: A refutation upon this has proceeded in: ‘A Refutation upon the ignorance of Az-Za'aabee’, and it is
distributed on the website of ash-Shaykh Yahya3, may Allâh preserve him, so its repetition is not needed
here. So whoever wills can read it completely and will find within it a sufficient clarification -In shaa Allah-
pertaining to the refutation of your foolishness, for you (Oh ‘Arafaat) have not come with anything new. For
requesting every person of falsehood with a clarification that is specifically for him has within it
resemblance to the Mushrikeen, Allâh the Most High said:
ٍ
ُ ‫يد ُك ُّل ْام ِرئ ّْمْن ُه ْم أَن يُ ْؤتَى‬
﴾ً‫ص ُح ًفا ُّمنَشََّرة‬ ُ ‫﴿بَ ْل يُِر‬
Nay, every one of them desires that he should be given pages spread out (Al-Mudatthir 52)
1
Abdullah Sabt a misguided Hizbee that caused disunity and Fitnah in the time of Shaykh Muqbil, may Allah have mercy upon
him.
2
The Hizb of Abdurahman Al-‘Adanee and his brother Abdullah Al-Mar’ee.
3
http://aloloom.net/vb/showthread.php?p=38456#post38456
11
His statement: “The second principle: The statement of Al-Hajooree, “Revelation is from The Lord of all
that exists, so from it is the Qur’ân and all of it is revelation, and from it is the Sunnah, and most of it is
revelation.”
I say: The exact speech is as follows, he said: “The Ijtihaad of the prophet is success granted from Allâh,
so the Sunnah is Tawqeefiyyah (restricted to the texts) and Tawfeeqiyyah (success granted from Allâh). As
for it being upon Tawqeef (i.e. it being restricted to the texts), then this is upon a (specific) proof, that Allah
has ordered him with. And as for it being upon Tawfeeq (success granted from Allâh) then the revelation
agrees with it.”
And this establishment is good; within it is the status of the prophet and the status of his Sunnah. For the
origin of what the prophet came with is revelation from The Lord of all that exists, from it is the Qur’ân,
and all of it is revelation, and from it is the Sunnah and most of it is revelation. And I have clarified, that
from the Sunnah there is that which is Tawqeefi, i.e. revelation from Allah, and from it there is that which
he made Ijtihaad within and his Lord granted him success concerning that (particular) Ijtihaad and his
lord affirmed it for him; the one who honoured him with this degree, the degree of Ijtihaad and increased
him in honour by way of his establishment of that matter.
And it is for this reason that I said: “As for it being upon Tawqeef (i.e. it being restricted to the texts), then
this is upon a (specific) proof, that Allah has ordered him with” and all of this is great praise, veneration
for him , and an extolling of his status.And as for it being upon Tawfeeq (success granted from Allâh), then
the revelation agrees with this.”
So what is all of this strange tampering with the context of the Shaykh's speech; that which affirms that the
Sunnah is restriction to the texts and success granted from Allâh, his speech returns back to the fact that all
of his Sunnah is revelation, either restricted to the texts or direction from Allâh as you can see, (however
the messenger said) “If you are not shy, then do as you wish”…
As for the arrogant one then there is no way of convincing him, Allâh the most high said:
ِِ ِ َّ ‫﴿ولَو فَتحنا علَي ِهم بابا ِمن‬

﴾‫ورو َن‬
ُ ‫ص ُارنَا بَ ْل ََْن ُن قَ ْوٌم َم ْس ُح‬ ْ ‫الس َماء فَظَلُّوا فيو يَ ْع ُر ُجو َن * لََقالُوا إََِّّنَا ُس ّْكَر‬
َ ْ‫ت أَب‬ َ ً َ ْ ْ َ َْ َ ْ َ
And even if we opened to them a gate from the heavens and they were to keep on descending thereto
(all day long). They would surely say (in the evening): “our eyes have been (as if) dazzled (we have not
seen any angel or heaven). Nay, we are people bewitched”. (Al-Hijr 15:14-15)
12
His statement:” The third fundamental, his reading and giving permission for the spreading of a
(particular) article, as is mentioned on the title page (i.e. that the Shaykh has read it and given permission
for the spreading of it), the author of it says: Indeed the messenger of Allâh statements cannot be
accepted except with a proof or a with a justifiable evidence. One of the students of Al-Hajooree
mentioned in his article (which is entitled): “Mulhaq Al-Mindhaar Ma’ Bayaan lima Badharahuash-
ShaykhAbdurahman Al-‘Adanee fee Dammaj Min Adraar”, page 3:
“In the Saheeh of Al-Muslim upon the authority of Raafi’ Bin Khudayj, may Allâh be pleased with him
said: ‘Allâh'sMessenger came to Madeenah and the people had been fertilizing the date palm trees.
They said we are pollinating the date palm trees, he said what are you doing, they said: We are
grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they
abandoned this practice (and the date-palms) began to yield less fruit. They made a mention of it (to the
Prophet ), whereupon he said: I am merely a human being, so when I command you about a thing
pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion,
(bear in mind) that I am merely a human being.”
This is the messenger of Allâh , so anyone other than him from mankind, their statement cannot be
accepted except with a proof, or (with a) justifiable evidence, at the same time we have reverence for
him, this is what we have been cultivated upon with our father and our Shaykh Al-Imaam Al-Waadi’ee,
may Allâh have mercy upon him, and this has also been narrated from our pious predecessors....
I say: look at the ignorance of this writer! Is the writer and the one giving an introduction for him
ignorant that the messenger does not speak except the truth, and he does not say except the truth,
may my mother and father be sacrificed for him. The messenger does not say or do (anything) which is
in relation to the religion except (that which is in accordance) torevelation from Allâh the Most High. And
look at the repulsiveness of his statement ‘his statement is not accepted except with a proof!! Or (with
a)justifiable evidence!!’”
I say: Firstly, (about) your statement: “And look at the repulsiveness of his statement: ‘…his statement is not
accepted except with a proof!! Or (with a) justifiable evidence!!’”, i.e. the statement of the prophet , then
this is a lie against him (i.e. the writer of this article), or (it is the case that) you are purposely trying to act
like you do not understand correctly (in order to) deceive (others), that is because the brother said: “…this
is the messenger of Allâh …”, and at this point the speech of the brother ended, and the meaning of it is-
this is the messenger of Allâh who had said what had preceded, then he said:
“…as for other than him…” i.e. other than the Prophet . - And the letter Faa (corresponding to: 'as for') in
his statement: “Fa Man…”1 is Isti’naafiyyah (A faa used for renewing a sentence). (Then he said) “…his
statement is not accepted except with a proof…at the same time we have reverence for the one that says
this…”, if he is from the scholars of the Sunnah, “…his statement is not accepted except with a proof…”, and
this is something that every Muslim knows, the fact that the statement of the Messenger of Allâh is a
proof and an evidence (in itself), Allâh the most high says:
1
This can be loosely translated as: As for who…
13
﴾ ‫ول فَ ُخ ُذوهُ َوَما نَ َها ُك ْم َعْنوُ فَانتَ ُهوا‬

ُ ‫الر ُس‬
َّ ‫﴿ َوَما آتَا ُك ُم‬
And whatsoever the Messenger (Muhammad ) gives you, take it, and whatsoever he forbids you,
abstain (from it), and fear Allâh. Verily, Allâh is Severe in punishment. (Al-Hashr 59:7)
And he also said:

ِ ‫صيب هم ع َذ‬ِ ِ ِ ِ ِ َّ ِ
﴾‫يم‬ ٌ َ ْ ُ َ ُ‫ين ُُيَال ُفو َن َع ْن أ َْم ِرِه أَن تُصيبَ ُه ْم فْت نَةٌ أ َْو ي‬
ٌ ‫اب أَل‬ َ ‫﴿فَ ْليَ ْح َذر الذ‬
And let those who oppose the Messenger's (Muhammad ) commandment (i.e. his Sunnah legal ways,
orders, acts of worship, statements, etc) beware, lest some Fitnah (disbelief, trials, afflictions,
earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.
(An-Nur 24:63)
And other than that from proofs.
(So the term) 'FaaHadha' is from the things that connect (the sentences together) by word and separates
(the sentences) by meaning, a ‘Master project’ has been authored concerning this (subject), which is
entitled: (That which is Connected by Word and is Separated by Meaning in the noble Quran), from Surah
Yaseen to the end of the noble Quran, and read what As-Suyooti, may Allâh have mercy upon him, has
clarified concerning this subject in Al-Itqaan, page 276/1 Daar Al-Hadeeth print.
Secondly: Not every article that the Shaykh gives an introduction for becomes one of his statements,
because perhaps he may flick through an article quickly, or flick through majority of it and then give
permission for its distribution, otherwise impose this imposition upon those that had given an introduction
to the book of Abul-Hasan (As-Siraaj Al-Wihaaj) due to what is in it from error, and that you likewise say to
them that it is binding upon them that they bear these mistakes and retract from them.
‘Arafaat said: “The forth fundamental - He accuses the Sahaabah with Al-Irjaa and it is not known that he
made Tawbah, Al-Hajooree said in his tape: ‘Clarifying the Lies and falsehood’: ‘The questioner says: His
speech concerning the companions of the messenger of Allâh , “the manifestation of Al-Irjaa was in the
companions of the Messenger of Allâh , and the first one to profess Al-Irjaa was ‘Uthmaan Bin
Madh’oon when he had drank alcohol” and he attributed this statement to Ibn Taymiyyah’, Al-Hajooree
said: “I came with the sources of what I had said that day as a study with some brothers whilst ascribing
it to Shaykh Al-Islam Ibn Taymiyyah and Ibn Abil-‘Izz, and if this man has any advice then he could have
replied to what has preceded…”.
I say: He has ascribed this statement to two scholars and he referred to the Fataawa of Shaykh Al-Islam
volume number 11 pages 403-404, and this is how he lies upon Shaykh Al-Islam, may Allâh have mercy
upon him, for indeed we returned back to the volume and referred page number, and we did not find
what he had mentioned, and if Shaykh Al-Islam had mentioned as he said then he would be refuted for it,
however he did not say that, far be he from that, may Allâh have mercy upon him, from being tarnished
with this false accusation concerning the rights of the companions of the messenger of Allâh .”
14
I say: Speech has preceded concerning this in the article: ‘The statements of Ash-Shaykh Yahya in what he
was criticised for from affairs’ of which the following is the summary of: This is from among the fabrications
that he has been accused with, he merely narrated from Ibn Abil-‘Izz Al-Hanafee, may Allâh the most high
have mercy upon him in his explanation of At-Tahaawiyyah, page 324 – print Al-Maktab Al-Islaami, without
any addition or decrease, and neither did he accuse the honourable companion with that, may Allâh be
pleased with him, for he (i.e. Ash-Shaykh Yahya) said: Abil-‘Izz said: Indeed the doubt that come upon the
Murjiah had occurred to some of the earlier ones, and they are Qudaamah bin ‘Abdullah (his name is
actually Qudaamah Bin Madh’oon) and his companions…” to end of the quote.
So they became overjoyed (thinking that they could defame ash-Shaykh Yahya) by this statement and
added some words to it!! From them is their statement: ‘The first one to profess Al-Irjaa was Abdullah Bin
Madh’oon’ and in another narration of theirs ‘Uthmaan Bin Madh’oon’, and from them is their statement:
‘Indeed there are from the Sahaabah those that fell into Al-Irjaa’ and other than that from statements that
are based upon the narrating of lies and fabrications. And all of these statements are accusations upon him
(Shaykh Yahya), that which the narrator is incapable of affirming from a tape or a book, except perhaps
narrating from something that is based upon ‘Qeel1 and what will make you come to know what Qeel is?
And Ash-Shaykh Yahya, may Allah the most high grant him success, rebukes all of these statements as we
have heard from him a long time ago, the most that the Shaykh had within his speech which is actually
affirmed is that he quoted from Imaam Abil-‘Izz, may Allah the most high have mercy upon him, especially
the fact that he was teaching the explanation of At-Tahaawiyyah (at the time of saying this statement), so
he is merely quoting here and not saying (it from himself) and he was merely relaying speech from an
Imaam (at the point of when he was reading this) not finding faults.
And since some time ago, perhaps a year ago, he looked into this issue (deeper) and refrained from
engaging in it, and some of his students gathered a compilation (of narrations concerning the affair) at the
time and read the summary of it to him (i.e. Ash-Shaykh Yahya), so this student had concluded that this
statement of Imaam Ibn Abil-‘Izz, may Allah the most high have mercy upon him, is incorrect and that he
(Imaam Ibn Abil-‘Izz) had erred in his relaying of it from Shaykh Al-Islam, may Allah the most high have
mercy upon him (return back to Majmoo’ Al-Fataawa, volume number 11, page 403 and that which is
before it). So he (Ash-Shaykh Yahya) retracted from this statement, especially (seeing) that he had
researched and then ordered his students to look into the chains of these narrations, then it had become
clear that many of the additional wordings and narrations were not affirmed! Despite this, these people
are still becoming overly rejoiced with their lies, exaggerations and distortions, to the extent that they have
extracted the issues from the taking place of research, looking into (affairs), deeming issues to be correct
and wrong to the dictionary of revilements, fountain of lying and a sea of defamation!!
﴾ً‫﴿قُ ْل ُكلّّ يَ ْع َم ُل َعلَى َشاكِلَتِ ِو فَ َربُّ ُك ْم أ َْعلَ ُم ِِبَ ْن ُى َو أ َْى َدى َسبِيل‬
.
Say (O Muhammad to mankind): "Each one does according to Shakilatihi (i.e. his way or his religion or
his intentions, etc.), and your Lord knows best of him whose path (religion, etc.) is right." (Al-Isra 17:84)
This was in the Fitnah of Abul-Hasan, ‘Arafaat transferred it into his "gun Barrel" without ascribing it to his
exemplars and thought his hands had become filled with attainment from a principle that Al-Hajooree
(apparently) had breached.
1
Qeel can be translated into English as: ‘it was said’.
15
‘Arafaat says: “The fifth principle: Al-Hajooree fell into a statement from the statements of the
Qadariyyah and the Mu’tazilah; from their principles is that the one who searches for the truth with his
utmost capability, it is a must that he finds it (i.e. the truth), Al-Hajooree affirmed this. Al-Hajooree
mentioned in his explanation of ‘Aqeedatul-Waasitiyyah (page 142): “What takes place with the people
of desires from clumsiness is because of shortcomings that took place with them from searching for the
truth and reaching it, otherwise, the one who searches for the truth finds it.”
I say: Compare the clear and decent speech of Ash-Shaykh Yahya, it does not have within it: “it is a must”
which ‘Arafaat fabricated, and that which has in it compulsion. Rather from the reasons of finding the truth
is searching for it, and this is his wording aided with proofs and connecting the grace, blessing and success
to Allâh, the Most High, and the following is his wording, he said: “…and in the Tafseer of the statement of
Allâh, Mighty and Exalted is he: ‘Al-Hayyul-Qayoom’, and the statement of the Prophet , Qayyoomof the
heavens and the earth’, they (i.e. the scholars) say: Its meaning is that Allâh maintains himself and those
besides him, he maintains those besides him and brings others besides him into existence, he is not in need
of anything.
َّ ‫س َك ِمثْلِ ِو َش ْيءٌ َوُى َو‬

﴾ُ‫الس ِم ُيع البَ ِصي‬ َ ‫﴿لَْي‬
There is nothing like him; and he is the All-Hearer, the All-Seer [Ash-Shuraa/11]
And like Shaykh Al-Islaam, may Allâh the Most High have mercy upon him had said: ‘Indeed the false
suspicion is what lead some of the people to false interpretation and negation (of some of the attributes of
Allah), and if they were guided, they would have combined between the two affairs, with the statement of
Allâh, Mighty and Exalted be he:
َّ ‫س َك ِمثْلِ ِو َش ْيءٌ َوُى َو‬

﴾ُ‫الس ِم ُيع البَ ِصي‬ َ ‫﴿لَْي‬
There is nothing like him; and he is the All-Hearer, the All-Seer [Ash-Shuraa/11]
(They would have combined between) negation and affirmation; if they were given success they surely
would have been safe from clumsiness, however the one who is rightly guided to what is correct is the one
who seeks and searches for it,
﴾‫ين ْاىتَ َد ْوا َز َاد ُى ْم ُى ًدى َوآتَ ُاى ْم تَ ْقو ُاى ْم‬ ِ َّ
.
َ ‫﴿ َوالذ‬
While as for those who accept guidance, He increases their guidance and bestows on them their piety
[Muhammad/17]
﴾‫ين ْاىتَ َد ْوا ُى ًدى‬ ِ َّ َّ ‫﴿وي ِز‬

َ ‫يد اللوُ الذ‬
ُ ََ
And Allâh increases in guidance those who walk aright. [Maryam/76]
16
“Whoever traverses a path in seeking knowledge therein, Allâh makes easy for him the path to Jannah”, he
traversed it (i.e. the path) inwardly and outwardly, and all of that was whilst intending to traverse the path
of truth, a path to beneficial knowledge, Allâh makes easy for him the path to Jannah with guidance, and
success to that knowledge and action (upon that knowledge):
﴾‫ات يَ ْه ِدي ِه ْم َربُّ ُه ْم بِِإميَاِنِِ ْم‬ ِ َّ ْ‫﴿إِ َّن الَّ ِذين آمنواْ وع ِملُوا‬
ِ ‫اِل‬
َ ‫الص‬ َ َ َُ َ
Verily those who believe, and do good deeds of righteousness, their lord will guide them through their
faith [Yunus/9]
ِ ‫﴿وإِ ِّّْن لَغفَّار لّْمن تَاب وآمن وع ِمل ص‬

﴾‫اِلًا ُُثَّ ْاىتَ َدى‬ َ َ ََ ََ َ َ َ ٌ َ َ
And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds and then
remains constant in doing them, {till his death} [TaHa/82]
﴾‫ني‬ ِ ‫غض‬
َ ّْ‫وب َعلَي ِه ْم َوَلَ الضَّال‬ ُ ‫مت َعلَي ِه ْم َغ ِي امل‬
َ ‫َنع‬
َ ‫ين أ‬
َ ‫يم◌ ِصَرا َط الَّ ِذ‬
َ ‫الصَرا َط املستَ ِق‬ ِ ◌‫اك نَستعِني‬
ّْ ‫اىدنَا‬ ُ َ ْ َ َّ‫اك نَ ْعبُ ُد وإِي‬
َ َّ‫﴿إِي‬
َ ُ
You (Alone) we worship, and You (Alone)we ask for help, guide us to the Straight Way, The Way of those
on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger no of those who
went astray [Fatiha/5-7]
And in the Hadeeth Al-Qudsi: “Whoever draws close to me by a hand span, I draw close to him by an arm’s
length, and whoever draws close to me by an arm’s length, I draw close to him by two arm’s length, and
whoever comes to me walking, I come to him running”.
And Allâh, The Most High says:
ْ‫ُخ ِر ُجواْ ِمن ِديَا ِرِى ْم َوأُوذُواْ ِِف َسبِيلِي َوقَاتَلُوا‬

ْ ‫اج ُرواْ َوأ‬
َ ‫ين َى‬
ِ َّ ٍ ‫ُضيع عمل ع ِام ٍل ّْمن ُكم ّْمن ذَ َك ٍر أَو أُنثى ب عض ُكم ّْمن ب ع‬
َ ‫ض فَالذ‬ َْ ُ َْ َ ْ
ِ
َ َ َ َ ُ ‫َِّن َلَ أ‬
ّْ ‫﴿أ‬
ٍ ‫وقُتِلُواْ ألُ َكفّْر َّن عْن هم سيّْئاِتِِم وأل ُْد ِخلَنَّهم جن‬
﴾‫َّات ََْت ِري ِمن ََْتتِ َها األَنْ َه ُار‬ َ ُْ َ ْ ََ ُْ َ َ َ
Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of an
another, so those who emigrated and were driven out of their homes, and suffered harm in My cause,
and who fought, and were killed (in My cause), verily, I will expiate from them their evil deeds and admit
them into gardens under which rivers flow ,in Paradise- *Aali ‘Imraan/195+
ِِ ِ ِ ِ َّ
َ ‫َّه ْم ُسبُلَنَا َوإِ َّن اللَّ َو لَ َم َع الْ ُم ْحسن‬
﴾‫ني‬ ُ ‫اى ُدوا فينَا لَنَ ْهديَن‬
َ ‫ين َج‬
َ ‫﴿ َوالذ‬
As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths. And verily, Allâh
is with the Muhsinun (good doers) [Al-'Ankaboot 69]
Whatever occurred with the people of desires from blundering, (then) it is due to negligence that occurred
with them from searching for the truth, and attainment of it, otherwise, whoever searches for the truth,
will find it.
17
ِ ‫ال ربُّ ُكم ْادعوِِّن أَستَ ِجب لَ ُكم إِ َّن الَّ ِذين يستَكِِْبو َن عن ِعبادِِت سي ْدخلُو َن جهن‬
َ ‫َّم َداخ ِر‬
﴾‫ين‬ َ َ َ ُ ََ َ َ ْ َ ُ ْ َ َ ْ ْ ْ ُ ُ َ َ َ‫﴿ َوق‬
And your Lord said: "Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship
they will surely enter Hell in humiliation! (Ghaafir 60)
Salmaan, may Allâh be pleased with him, was from the 'Maajoos', from those who worshipped fire, he
searched for the truth, and did not stop from (being) devout upon (that) belief until Allâh guided him to Al-
Islaam. He died as a companion, from the most loftiest of the companions of the Messenger of Allâh ,
and the messenger of Allâh said: ‘If Eemaan was at Pleiades1 (even then) men from Faaris2 would attain
it’ and he included in this- (with a) primary inclusion- Salmaan, may Allâh be pleased with him.”
So look - may Allâh grant you success- towards the fabrication of ‘Arafaat, and his tampering of speech,
Allâh exposed him, and here is a statement of Shaykh Al-Islaam, which there is no problem in mentioning
for benefit:
He said, may Allâh have mercy upon him, in Al-'Aqeedatul Waasiteeyah: “Whoever contemplates upon the
Quran, seeking guidance by way of it, (then) the true path will become clear to him”
And he, may Allâh have mercy upon himsaid as is in Jaami' Ar-Rasaa'il (p 241): “And even though mankind
is ordered with seeking knowledge which he is in need of according to his ability, if he does not find this
knowledge (which is based upon) certainty, he knows that he did not find knowledge, then he is
commanded with seeking (that knowledge) and with making effort. And if he abandons that which he has
been commanded with, then he is deserving of blame and punishment due to that.
And if the truth becomes clear to him and he becomes aware of it, and he knows that he was ignorant in
regards to it and was one that believed in other than the truth, then he is considered to have repented, in
the sense that he returned from falsehood back to the truth, and even through Allâh has pardoned him for
what he has returned from, he did not return back from it due to his incapability of differentiating between
the truth and falsehood, and he was one who was repentant due to what happened in the first place(from
negligence in seeking the truth, for most of the mistakes of the children of Aadam are due to their
negligence in regards to seeking the truth, and not entirely due to incapability)”.That which is between
the brackets is what was intended from the speech of Ibn Taymiyyah, may Allâh have mercy upon him, it
agrees with the speech of Shaykh Yahya, may Allâh preserve him
1
A star in the constellation of Taurus, it is visible with the naked eye.
2
Salman's people.
18
His statement: “The sixth principle: Al-Hajooree approves of the line of poetry from As-Safaarineeyah
which conforms with the methodology of the Ash'arees, due to the fact that the poet approved that Allâh
may punish the slaves without (them having incurred any) sin. Al-Hajooree said in his explanation of
'Aqeedatus Safaarineeyah(152):His statement (i.e. the poet):“And it is permitted for The Protector to
punish the mortals without any sin or crime having taken place(Ash-Shaykh Yahya said): “The best
statement in regards to this line of poetry is that of At-Tahaawee, may Allâh have mercy upon him, in the
text of At-Tahaaweeyyah: 'He guides whom he wills and He protects and heals as a grace, and He
misguides whom he wills and He forsakes and afflicts with tribulations out of justice, and all of them are
at the disposal of His will between His grace and His justice'” (End of the statement).
I say (i.e. ‘Arafaat): This line of poetry is falsehood, it conforms to the methodology of the 'Asha'rees and
the Jahmiyyah. The heads of the Da’wah criticise this line of poetry in their commentaries of the
explanation of As-Safaareneeyah, so how could this be unknown to Al-Hajooree?
Look at their commentaries in Haashiyyatul Anwaaril Bahiyyah (322/1), and look at Abdur-Rahmaan Bin
Qaasim's commentary on As-Safaareneeyah (53), and look at the explanations of ash-Shaykh Al-
'Uthaymeen and Al-Fawzaan on As-Safaareneeyah. The statement of Al-Hajooree: “The best statement in
regards to this line of poetry....” The word 'the best' is (being used) in its class1, i.e. that other than it is
good (i.e. other statements are good), but this is the best.”
I say: 'Alee as-Sa'eedee Al-'Adawee said in his commentary on the explanation of Kifaayah At-Taalib Ar-
Rabbaanee: “His statement (the best) is on a scale used for comparison (i.e. on a certain scale in the Arabic
language used to compare between two things) and it is not in its class (i.e. it is not literal).
And Al-Haafidh Ibn Hajr said in Al-Fath, (136/2): Al-Qurtubee and other than him said: “Indeed it is not said
that any word that comes on the scale of ‘Af’alu’ occurs (in order) to affirm the characteristic of virtue for
one of the two sides, such as His, the Most Highs statement: 2﴾‫َح َس ُن َم ِق ًيل‬
ْ ‫﴿ َوأ‬, because we say that- it only
occurred due to the small amount (of things being compared) because the scale ‘Af’alu’ occurs generally
and not restricted with a specific number, for if we were to say that this number is greater than that
(number) by such and such (number) then it is a must that the origin of the number (that is being
compared) is present”, and there is more (to come) concerning this issue under his claim of (the so-called)
mistake under the seventh principle.
Then ‘Arafaat said:“…and in summary, Al-Hajooree approved the line of poetry of As-Safaareeni.”
I say: Rather Ash-Shaykh Yahya refuted him with a calm and beautiful refutation, and referred the people to
the speech of At-Tahaawee, so may Allâh reward him with good.
1
I.e. it is being used literally, meaning: “literally this is the best”.
2
﴾‫س ُن َم ِق ًيل‬
َ ‫َح‬
ٍ
ْ ‫اب ا ْْلَن َِّة يَ ْوَمئِذ َخْي ٌر ُّم ْستَ َقِّرا َوأ‬ ْ ‫﴿أ‬
ُ ‫َص َح‬
The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.
(Al-Furqan 25:24)
19
Then ‘Arafaat said: “…And the statement of Al-Hajooree in the explanation of As-Safaareeniyyah, page
153: “…then Allâh has freed himself from punishing anyone that does not deserve to be punished, and
the proofs for that are abundant…” then he mentioned a numerous amount of texts. Whoever thinks that
this speech (of his) mediates for him then he is an ignoramus, and does not understand the object of
controversy between us and the Ash'arees, because this is speech that the Ash'arees say, and the object
of controversy between us and them is the belief that it is correct for Allâh to punish he who does not
deserve punishment and not concerning the occurrence (that Allâh actually punishes those not deserving
of punishment)’”.
I say: Does this mean that you impose your ignorance and deceit with muscles or what? The speech of the
Shaykh, may Allâh preserve him, is clear in his refutation of his (As-Safaareenis') statement in this affair, and
that Allâh does not punish one that does not deserve to be punished, and where did you get the most
slightest of connection in this speech that he sees it right for Allâh to punish one that does not deserve to
be punished, you do not have fear that hinders you, neither shyness that deters you from this repulsive
behaviour, with the intent of trying to (broadcast) it that he (i.e. Shaykh Yahya) has opposed a fundamental
as you claim, and then you go and misrepresent quotes in other than their proper places.
And no matter how you try in pairing (the speech of the Shaykh) to this mistake, then it is a failed attempt,
and he (i.e. ash-Shaykh Yahya) has not increased upon that which the aforementioned proofs indicate
towards here, i.e. that Allâh does not punish anyone unjustly, rather he punishes them due to their sins, so
what is the reason for this severe attempt of trying to present a mistake in order that you may make it a
fundamental that Al-Hajooree has opposed?!!!
And if it was not for the fear of prolonging this small article, then I would have surely quoted the complete
speech from his explanation of As-Safaariniyyah due to what it pertains from beneficial knowledge and
great proofs, so that the reader may know the severe treachery of this immoral fabricator concerning this
issue with ignorance and falsehood upon Al-‘Allaamah Ash-Shaykh Yahya Al-Hajooree, may Allâh preserve
him, however the book is printed and is present on his website, so one can read it if he wishes to do
so.(please add link and translate if possible)
His statement: The seventh principle: “…his claim that Ahlus-Sunnah are the closest of the sects to the
truth, Al-Hajooree said in his tape ‘Clarifying the Lies and falsehood’: “This man says that we say, indeed
the closest of the sects to the truth…, this is not just our statement, rather it is the statement of our
Shaykh, and it is mentioned and well-known from him, his lofty students know this, not like you Oh lowly
one”. So Al-Hajooree authored his article in which he claimed that he refuted our Shaykh Ubayd Al-
Jaabiree, may Allâh preserve him, (whilst he is in actuality) refuting all of Ahlus-Sunnah and their true
Manhaj and it is called: “Allâh's Compassion Towards the Creation From the Recklessness of Shaykh
'Ubayd And His Blaming with Major Accusations upon the one who Says: "Ahlus-Sunnah is the Closest of
the Sects to the Truth".”
I say: As for what ‘Arafaat has quoted from speech then it has within it is tampering from the tape; and this
is from his bad habits concerning that or he fabricated it from his predecessors in the Fitnah, otherwise if
he was to return to the tape, he would find that the speech within it is separated, as ash-Shaykh Yahya, may
Allâh preserve him said: “That which I believe is that Ahlus-Sunnah are the people of the truth…” and he
used as a proof for this the statement of Allâh the most high:
20
.
ْ ‫ين َآمنُوا أَن ََتْ َش َع قُلُوبُ ُه ْم لِ ِذ ْك ِر اللَّ ِو َوَما نََزَل ِم َن‬
﴾‫اِلَ ّْق‬ ِ َِّ ِ
َ ‫﴿أَ ََلْ يَأْن للذ‬
Has not the time come for the hearts of those who believe to be affected by Allâh's Reminder (this
Qur'ân), and that which has been revealed of the truth. (Al-Hadid 57:16)
And his statement:
﴾‫صَرفُو َن‬
ْ ُ‫ََّن ت‬ َّ َّ‫اِلَ ّْق إَِل‬
َّ ‫الضلَ ُل فَأ‬ ْ ‫﴿فَ َذلِ ُك ُم اللّوُ َربُّ ُك ُم‬
ْ ‫اِلَ ُّق فَ َماذَا بَ ْع َد‬
.
Such is Allâh, your Lord in truth. So after the truth, what else can there be, save error? How then are you
turned away? (Yunus 10:32)
And the Hadeeth: “There will not cease to be a group from my Ummah manifest and upon the truth, not
being harmed by those who forsake them neither by those who oppose them, until the hour is
established”. “…So they are the people of the truth, and it does not mean that they (i.e. the other
misguided groups) are not Muslims…”until the end of his speech, and then he clarified the statement
‘Aqrab’1 that it is upon the scale of ‘Tafdeel’2. So in his speech there is an affirmation that Ahlus-Sunnah are
the people of the truth, and a clarification of the word ‘Aqrab’ which is being used in this instance, and his
speech in the aforementioned article is clear, it does not need conformity from people of futile arguments
such as you, as for your claim that the sources have been tampered with then this is from your lies and
indeed he merely quoted that which was necessary from it.
And in addition to this is what Ibn ‘Atiyyah had stated in his Tafseer, volume 4 – page 207, that Al-
Qaadee Abu Muhammad said:
“That which appears correct to me is that these words that have within them generality, their principle is
applied from many different ways, such as the statement: Ahabb (more beloved), Ahsan (better), Khair
(more good) and Sharr (more evil) and it is permissible that they be brought between two affairs which
have no correlation between them. So one may say for example, ‘prosperity in this worldly life is more
beloved to me than unhappiness’, because it is possible that there maybe those that prefer unhappiness,
such as the worshipper and one that is enraged with anger, and it works like that in other than this
(example).
And if the (scale) “Af'alu” (i.e. the linguistic scale that the aforementioned words fall upon) was used in a
sense that clarified that one of the two (things being compared) have absolutely no share in that aspect,
the information with its comparison (would have been) perverted, like the statement “the water is colder
than the fire”. End of his statement
1
The closest.
2
A scale used to compare between two or more things
21
And I add to this a quote from Al-‘Allaamah Ibn Uthaymeen, found in Maktabah Al-Ibaanah As-Sam’iyyah in
Jeddah (3/2663) and it comprises of a meeting and a discussion between ash-Shaykh Al-Uthaymeen and
ash-Shaykh Rabee’, ash-Shaykh Al-Uthaymeen, may Allâh have mercy upon him mentions: “…and there is
no doubt that the closest people to the truth are the people of Hadeeth”. And you may look for a further
clarification in that which pertains to this issue at the article of the virtuous Shaykh Yahya, may Allâh
preserve him: “Allâh's Compassion Towards the Creation from the Recklessness of Shaykh 'Ubayd and his
Blaming with Major Accusations Upon the One who Says: "Ahlus-Sunnah is the Closest of the Sects to the
Truth".1
‘Arafaat said: “The eighth fundamental: His claim that Iblees, Fir’awn and the Mushrikeen all called to
Tawheed Ar-Rububiyyah. Al-Hajooree said in the tape: ‘A Clarification of the lies and fabrications’:
“…Yes, Fir’awn and the Mushrikeen had called to Tawheed Ar-Rububiyyah…the author of Fath Al-
Majeed2 had mentioned this and all of Ahlus-Sunnah say that the Mushrikeen used to call to Tawheed Ar-
Rububiyyah, they were not ignorant concerning it and the proofs for that are many, i.e. that they used to
call to At-Tawheed Ar-Rububiyyah”.
I say: Ash-Shaykh Yahya said, may Allâh have mercy upon him: If I had said ‘Da’aa` (to call) then the word
‘Da’aa` was a slip of the tongue and the correct expression is ‘Aqarra’ (to affirm), and this statement is from
the speech of many of the people of knowledge. I (i.e. Husayn) say: I returned back to the tape and found
that it was a slip of the tongue when he was speaking quickly and he (accidentally) uttered the verb ‘Da`aa’,
then he corrected the phrase the second time and said: “…that the Mushrikeen had affirmed it”, so this
man (‘Arafaat) tampered with the latter of the two phrases, may Allâh not reward him with good, and went
and dramatized issues concerning us. And the following is the speech of author of Fath Al-Majeed, he said,
may Allâh have mercy upon him: “For indeed the Mushrikeen from the Arabs used to affirm that Allâh
alone is the creator of everything and in spite of this they were still considered Mushrikeen, Allâh the most
high says:
﴾‫﴿ َوَما يُ ْؤِم ُن أَ ْكثَ ُرُى ْم بِاللّ ِو إَِلَّ َوُىم ُّم ْش ِرُكو َن‬
.
And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are
Mushrikûn -polytheists - see Verse 6: 121]. (Yusuf 12:106)
A group from amongst the Salaf said: ‘If you were to ask them: Who created the heavens and the earth?
They would reply: Allâh, in spite of this they would worship other than him, Allâh the most high says:
‫ب الْ َع ْر ِش الْ َع ِظي ِم‬

ُّ ‫السْب ِع َوَر‬
َّ ‫ات‬ ِ ‫السماو‬
َ َ َّ ‫ب‬ ُّ ‫ض َوَمن فِ َيها إِن ُكنتُ ْم تَ ْعلَ ُمو َن َسيَ ُقولُو َن لِلَّ ِو قُ ْل أَفَ َل تَ َذ َّك ُرو َن قُ ْل َمن َّر‬
ُ ‫﴿قُل لّْ َم ِن ْاأل َْر‬
َّ ‫وت ُك ّْل َش ْي ٍء َوُى َو ُُِييُ َوََل ُُيَ ُار َعلَْي ِو إِن ُكنتُ ْم تَ ْعلَ ُمونَ َسيَ ُقولُو َن لِلَّ ِو قُ ْل فَأ‬
﴾‫ََّن تُ ْس َح ُرو َن‬ ِِ ِِ
ُ ‫َسيَ ُقولُو َن للَّو قُ ْل أَفَ َل تَتَّ ُقو َن قُ ْل َمن بِيَده َملَ ُك‬
Say: “Whose is the earth and whosoever is therein? If you know!” They will say: “It is Allâh’s!” Say: “Will
you not then remember?” Say: “Who is (the) Lord of the seven heavens, and (the) lord of the Great
Throne?” They will say: “Allâh.” Say: “Will you not then fear Allâh?” Say: “In Whose Hand is the
sovereignty of everything? And He protects (all), while against Whom there is no protector, If you know.”
They will say: “(All that belongs) to Allâh.” Say: “How then are you deceived and turn away from the
truth?” (Al-Mu'minun 23:84-89)
1
The article for this refutation can be found here: http://aloloom.net/show_book.php?id=381
2
An explanation of Kitaab At-Tawheed explained by the grandson of Shaykhul-Islaam, may Allâh mercy upon him.
22
And Shaykh Al-Islaam, may Allâh have mercy upon him, mentioned as comes in his Majmoo’ Al-Fataawa
(50/11): As for Tawheed Ar-Rububiyyah then it is to acknowledge that he is The Creator of everything; as for
this then the Mushrikeen have acknowledged this, those who Allâh has said about them:
﴾‫﴿ َوَما يُ ْؤِم ُن أَ ْكثَ ُرُى ْم بِاللّ ِو إَِلَّ َوُىم ُّم ْش ِرُكو َن‬
.
And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are
Mushrikûn -polytheists - see Verse 6: 121]. (Yusuf 12:106)
Then the disbelievers and the Mushrikeen acknowledge that Allâh is The Creator of the heavens and the
earth, and it is not (found) within all of the disbelievers, those that make partners with Allâh in which they
make similar to Him in his essence, attributes and his actions, no one has ever said this, not a Maajoosath-
Thanawiyyah1, nor the people of the trinity (i.e. the Christians), nor the Sabians from the Mushrikeen; those
who worship the stars and the angels, nor from the worshippers of the Prophets and the righteous, nor the
worshippers of statues and graves and neither other than them.
For indeed all of these even if they are disbelievers, Mushrikeen with their different types of shirk, then
they acknowledge the true Lord; the one who has no equal in his essence, his attributes and all of his
actions, however with this they associate partners with him in his worship, they worship other idols with
him, they take them as intercessors, partners or in their worship in the sense that they make others besides
Him a lord over some of the creation, whilst they acknowledge that he is the Lord of that (false) deity, and
the Creator of this creation, and that Allâhh as sent all of the messengers and sent down all of the books
with at-Tawheed.
‘Arafaat said:“The Ninth Principle: The statement of considering the ‘Mujmal’ (a statement in which its
meaning is vague) over the ‘Mufassal’ (a detailed statement). Al-Hajooree mentions as comes in his
Kanzath-Thameen (461/4): Question: Is the vague speech of a scholar given precedence to the detailed
speech of the scholar?”
The Answer: “…If the origin in this scholar is the Sunnah and defending it, and some speech emanates
from him in some cases which contradicts what he holds, then indeed this speech which has emanated
from him which contradicts what he out-rightly believes in is steered back to what he really believes in,
because we have good thoughts in him, and we know him for goodness, thus if he is still alive then it is to
be discussed with him so that he may make clear his statement, and if he has passed away then he
remains upon what was known from the origin of what he believed in, and All praise belongs to Allâh.”
I say: He mentioned in his speech that if he is still alive then it is to be discussed with him, and if he has
passed away then he remains upon what was known from the origin of what he believed in, truly (this is the
case) because it is possible it was a slip of the tongue, as this slipping of the tongue and distortion of speech
occurs in many of the books of the imams and the relaying of their statements, however if a mistake occurs
from him then his mistake is refuted, however it is possible that it was a slip of the tongue and this (i.e. ash-
Shaykh Yahya’s) speech is correct, otherwise he is from those who refute those who consider the vague
speech over the detailed speech of a person who is not infallible.
1
Those who worship light and darkness as two separate gods
23
And the rest of the speech is in the tape, therefore if you had returned to the tape mentioned with its title
being in the footnotes (of Kanzath-Thameen), you would find that in it (i.e. the speech) is: “The point is that
it is possible that a person makes a mistake with a statement and his origin is Sunnah, or his tongue slips
and this may not be his intent, and if he is informed of this he becomes aware of this and says I intended
such and such…, or if this mistake came from me then I return from it, or things that are similar to this, and
if this comes from him (that which is previously mentioned) and the origin in him is Sunnah, then he is
regarded to be upon the Sunnah, and if he is still alive then it is discussed with him.
If the truth is clarified to him and he does not cease to be persistent upon that (mistake) then that
falsehood is to be warned from, the falsehood is not enjoined in our religion, and if he does not cease to be
stubborn upon this mistake he is then also warned (concerning that), and this is the summarization, and if
he has died then that Baatil is not accepted, the Baatil is not accepted, the one who said the statement is
refuted...” (End of quote from Al-Kanzath-Thameen, from the footnote).
So what you (Oh ‘Arafaat) have quoted here from Al-'Allaamah Rabee' Al-Madkhalee, may Allâh preserve
him, (then) Ash-Shaykh Yahya does not oppose this, may Allâh preserve him, rather he agrees with it, and
he uses it to criticise Abul-Hasan just as ash-Shaykh Rabee' uses it to criticise him (i.e. Abul-Hasan) in
previous times and in present times, and his tapes are abundant in regards to that. And most of those from
amongst you, even if you yourself are not from them, have heard his criticism towards Abul-Hasan in this
principle, however it caused you to hide that, attempting to fabricate a principle that Al-Hajooree has
supposedly opposed, May Allâh fight you, how you invent tales.
Moreover, ash-Shaykh Rabee', may Allâh preserve him, said as a reply to the question 'Question: Is it a
condition in placing the word innovator upon the one who falls into innovation or has been called an
innovator (by someone else) that the proof is established upon him in order for him to be labelled as an
innovator, or is it not a condition?'
He said (i.e. ash-Shaykh Rabee'): “...the third type: He who is from Ahlus-Sunnah and is well known for
aspiration towards the truth, and he falls into innovation unknowingly, then if he dies then it is not
permissible to label him as an innovator, rather he is mentioned with goodness. If he is alive, then he is to
be advised and the truth is to be clarified to him and one should not hasten to label him as an innovator,
but if he persists then he is to be labelled as an innovator. Shaykh Al-Islaam Ibn Taymiyyah said:
“And many from the people of Ijtihaad from amongst the Salaf and the khalaf said and did that which was
innovation and were unaware that it was an innovation. Either that was due to weak Ahaadeeth that they
thought were authentic, or due them understanding verses from the Qur’ân that which was not intended,
or due to an opinion that they held and (it was) regarding an issue that the texts did not reach them. And if
a man fears his Lord as much as he is able (then he has) entered into His statement:
ِ ِ
ْ ‫﴿ َربَّنَاَلَتُ َؤاخ ْذنَاإِننَّسينَاأ َْوأ‬
﴾‫َخطَأْنَا‬
Our Lord! Punish us not if we forget or fall into error Al-Baqarah 286
24
And in the Hadeeth that Allâh the most high said: “I have done that (i.e. forgiven you)”, and that has been
expounded in another place” (End of Shaykh Al-Islaam’s quote)
In any case, it is not permissible to completely make a condition of establishing proof upon the people of
innovation generally, and neither is there a negation in that, and the affair is as I have mentioned (end of
ash-ShaykhRabee's answer). It is available on the Shaykh’s website, may Allâh preserve him, which was
written on the 24th of Ramadaan 1424H
'Afaraat said:” The tenth principle: The absence of him differentiating between the innovator who
propagates his innovation, and the one who does not propagate it, following the way of Al-Haddaad.”
Al-Hajooree said, as comes in his sound clip: and the dividing of the innovator who propagates and the
one who does not propagate is false, even if it is found in the books, and those that divide are following
in succession, because if you do not see him propagating with his statements, then he is one propagating
by acting upon that innovation and the people are watching, the general folk would become deceived by
this action of his. Da’wah is by way of speech and action, it is not just by speech only, The Prophet
prayed upon the pulpit and said:
“In order that you follow me and so that you learn my prayer”. So he taught the people by way of his
speech and his actions, and you will only find a small number of the innovators who propagate by way of
his actions and not propagating with his tongue. Therefore this differentiation is false, it has no proof for
it, it has no proof for it and it is not acknowledged to be correct”. So Al-Hajooree assumes that he is
capable of refuting this differentiation in a refutation that amounts (only) to a small volume (i.e. of a
book)!
I say: Flee away, oh you Fitnah making fabricator upon Ahlus-Sunnah, flee away - you and your way of ‘Al-
Haddaad'. The speech of the Shaykh is in the tape with his voice, that even though the differentiation
between those of the innovators that propagate (their call) and those who do not propagate (their call) is
found, then the end result of the one who does not call to his propagation verbally, is that he will call to his
propagation by way of his body language, and from them (i.e. the innovators) there are those who verbally
professes their Da’wah towards their innovation, and is quiet upon what he is calling to with his body
language.
Ash-Shaykh Saalih Aal ash-Shaykh has mentioned some speech which is similar to what the Shaykh has
mentioned in the explanation of Masaa'il Al-Jaahiliyyah, may Allâh preserve both of them: “The guidance of
the pious predecessors is that the people of innovation; weather their innovation is that which takes one
out of the fold of Al-Islaam or not, they (i.e. the pious predecessors) saw it a must to clarify their (i.e. the
innovators) condition to the people, so that their harm does not pass on to the people. That is because
there is not an innovator except that he puts his innovation into practice, if he does not call to it with his
speech, he calls to it with his action, and this is ones duty to defend the religion from these people....
25
‘Arafaat said: “…and I turn the attention of the readers to the fact that Al-Hajooree mixes (affairs) very
strangely concerning the guidelines of innovation. For he establishes that the word ‘Ihdaath’1 does not
indicate except to the blameworthy innovation; that which is not permissible to carry out, and without
any explanation, as is in his book Al-Jum’ah, page 422. Then Al-Hajooree speaks about the affairs of the
Dunya, that which has no connection to the affairs of worship and places them as newly invented matters
in the religion, and this is from his strange affairs.
In Al-Hajooree’s checking of the book ‘Wusool Al-Amaanee’ of As-Suyootee, page 46 he says: And the
truth is that the (throwing of) confetti in this particular way, which is known today with the people is an
innovation, for the prophet married a number of women and it is not narrated that confetti2was
thrown upon any of them at the time of agreement (of marriage), and likewise his companions and those
that followed them upon goodness up until this day of ours, and I have seen that there is not one
evidence that is authentic concerning throwing confetti, as the memorisers of Hadeeth 3, may Allâh have
mercy upon them have decided, and I think this amount is sufficient in clarifying this issue, and to Allâh
belongs all favour.”
I say: marriage is from the affairs of worship, the prophet said: “…and I marry women, so whoever turns
away from my Sunnah then he is not from me”, Al-Bukhari had extracted it (5063) and Muslim. Al-Haafidh
Ibn Hajar said in Al-Fath: “A differing has occurred (amongst the scholars) concerning marriage, so the
Shaafi’ee’s say that it is not considered worship. And for this reason, if one was to vow (to marry) it is not
binding (for him to fulfil it). And the Hanafee’s say it is worship, the verification (of this matter) is that the
manner in which marriage is recommended, of which its clarification will come, necessitates that at that
particular time it (i.e. marriage) is worship, and whoever negates it (i.e. that marriage is worship), looks at
marriage in its essence, and whoever affirms it, looks at the specific manner (that one conducts in getting
married).
I say: as for confetti, there occurs a Hadeeth concerning it, however it is not affirmed, and it is (as follows):
“Verily I have forbidden you from throwing confetti on the military expedition (i.e. when they are
victorious), as for weddings then no (I have not forbidden you).”4, so whoever acts upon the throwing of
confetti (in marriages) in following these weak Ahaadeeth then that becomes an innovation. And a question
has been put to the permanent committee (of Fatawa), of what the text is:
The question: Is the persistence of performing contracts of marriages inside the Masaajid considered to be
from the Sunnah that is recommended or is it considered to be from the innovations?
The answer: “The affair of performing contracts of marriages in the Masaajid and other than that is an affair
that is broad legislatively and there has not authentically been affirmed, as far as we know, any proof that
indicates that performing it specifically in the Masjid is a Sunnah, so committing oneself to perform them
only in the Masjid is a Bid’ah…”
1
Which means to bring about something new.
2
Confetti is multi-coloured pieces of paper or rice that is thrown in the air during celebrations, especially at marriage
celebrations.
3
I.e. the Muhadditheen.
4
The full hadeeth starts with: "What is with you, why do you do not throw confetti?" So they said: "Oh messenger of Allah did
you not forbid from confetti?" He said..... till the end of the hadeeth.
26
And the permanent committee (of Fataawa) stated in their ‘Majmoo`Fataawa’, volume 18 page 113: “As
for the performing of marriage contracts in the Masjid then it is not from the Sunnah and the
aforementioned Hadeeth is not a proof – i.e. the Hadeeth ‘…announce this marriage and make it in the
Masaajid…”
Then ‘Arafaat said: “…Ibn Abee Shaybah prepared a chapter in Al-Mussanaf volume 6 page 305, under the
book of selling and Aqdiyah, he called it: ‘Throwing Confetti Made from Nuts and Sugar at Weddings’
and he mentioned a number of narrations (pertaining to it). From amongst the scholars there are those
that deemed it permissible unrestrictedly and did not see any problem with it such as Al-Hasan (Al-
Basree) and Ash-Sha’bee and there are those that detested it such as ‘Ikrimah, this is from that which
indicates that this issue, I mean the issue of throwing confetti at weddings, is widespread and well
known amongst them.”
I say: Is this not from tampering with speech and from being treacherous with knowledge? Did the
Shaykh, may Allâh preserve him, not say in his checking: ‘Al-Majd and ash-Shawkaani have stated: “…and
they have used it as a proof concerning throwing of confetti at weddings, and some narrations have
been narrated concerning confetti and throwing it, however this is not its place of mentioning, and some
of the people of knowledge viewed the throwing of confetti detestable, and that was narrated from Ibn
Mas’ood, Ibraheem An-Nakha’ee and ‘Ikrimah, and they held onto that which occurred from prohibition
of An-Nuhbaa (footnote), and it covers everything that which fits exactly (the characteristics) that it is
thrown as confetti, and nothing can exit from that, and nothing can exit from this except that which has
been specified with an upright specification?”.
I say: The narrations that Imaam ash-Shawkaani pointed towards, some of them have been mentioned by
Ibn Abdil-Barr in ‘Al-Istidhkaar’ with the page reference as has preceded, and some of the narrations have
been mentioned by at-Tahaawee in: ‘Sharh Ma’aanee Al-Aathaar’ volume 3 page 49-51. This is something
that indicates that the Shaykh (i.e. ash-Shaykh Yahya) knows of these narrations and has extracted them,
and he has also extracted Ahaadeeth pertaining to this subject, (and has clarified) that there is nothing
authentically affirmed from Ahaadeeth pertaining to this subject, however you are a people of fabrications!
‘Arafaat states:“…Al-Hajooree mentions in his book “Al-Mafhoom As-Saheeh Lil-Tayseer Fee Hudaa Al-
Basheer An-Nadheer” (Page 25): This marriage (with the westerners) is called a ‘marriage of friendship’
in the foreign language (i.e. English), and Allâh’s aid is sought. And the Muslims have invented a name
for it and called it ‘the marriage of ease’, as they claim, and this is that it is possible for a man to get
married to a woman without a house and without openly proclaiming the marriage, nor does the man
have to take care of the woman, nor accompany her a great deal, nor cultivate the children or any of the
things that are necessary in a marriage, rather all that it consists of is sexual intercourse, and this
marriage is a newly invented matter in the religion of Allâh, The Most High.”
I say: May Allâh reward the Shaykh with good for refuting this newly invented marriage and for refuting all
the other evils that which you have not stood to refute even a few of what he (i.e. ash-Shaykh Yahya) stood
to refute in this. And as for him declaring it a newly invented matter, then what is the benefit in bringing
about criticism here? Or are you merely applying your customs by arguing pointlessly to reach what you
intend to fabricate (against ash-Shaykh Yahya) from the criticising of principles.
27
‘Arafaat said: “The eleventh principle: Al-Hajooree mentions the shortcomings of the companions,
imitating the Raafidah (in this), the enemies of the companions, with his claim that some of companions
participated in the killing of ‘Uthman, may Allâh be pleased with him. He also claims that the second
Adhaan of ‘Uthman is a misguiding innovation as comes in Al-Jum’ah (Page 303).
Al-Hajooree mentions in Ahkaam Al-Jum’ah (305): ‘….that is because of their non-infallibility from falling
into errors, (like what occurred in) the battle of Al-Jaml and Saffayn, and the striking of the stones at the
companions of Quba, and the arguing of Az-Zubayr with some of the Ansaar regarding the natural
mountain streams, and the story of Shareek Bin Sahmaa and the wife of Hilaal bin Umayyah, and the
story of Al-Johniyyah, and the story of Hemaar that used to drink alcohol in which the messenger of Allâh
ordered with his lashing and thereafter said, ‘indeed he loves Allâh and his messenger’, and the story
of the dispute that ‘Umar had with Abu Bakr in the presence of the Messenger of Allâh when the tribe
of Banee Tameem arrived, some of them said: ‘Oh messenger of Allâh, order so and so (to become
leader)’ intending a man from their tribe and others were saying ‘order so and so’.
And the story of the ‘Ifk with that which it has within it from disagreements and the reviling of one
another to the point that the Messenger of Allâh refrained from speech and ordered them with silence
and to remain silent, and the selling of that man who sold food which had at the bottom or in the middle
of it dampness, and the disagreement that the Muhaajireen had with some of the Ansaar, to the extent
that one of them hit the other from behind and both groups were called, so the Muhaajireen said: “Oh
Muhaajireen” and the Ansaar said: “Oh Ansaar”, so the messenger said: “'Is it with the calls of
Jaahiliyyah that you cry out, while l am still amongst you?!, leave it for indeed it is disgusting”.
And the participation of some of the companions in killing the leader of the believers; ‘Uthmaan, may
Allâh be pleased with him. And when ‘Usaamah Bin Zayd killed a man who used to be a Mushrik who
then said, ‘LaaIlaahaIlallâh (there is none worthy of worship except Allâh)’ and thereafter killed him after
he had uttered it, then the messenger of Allâh became angry and said: ‘Did you kill him after he said
LaaIlaahaIllallâh?’, he replied: ‘Oh Messenger of Allâh, it was out of seeking protection’, in which the
Messenger of Allâh replied: ‘Did you search his heart?’And when the companions killed Hasl, the
father of Hudhayfah Bin Yamaan in the battlefield was a mistake, and the verdict of Abu Musa regarding
the inheritance of the sister, daughter and the son’s daughter, which was an error…’
I say (i.e. ‘Arafaat): This is the way of Ahlul-Bid’ah and not the way of Ahlus-Sunnah, for indeed the
methodology of Ahlus-Sunnah regarding the companions is that we detest those who detest them and
detest those that mention them without any good, and we do not mention them except with good.
Therefore if the Ulamaa, (the Ulamaa of the Salaf from those who came before us and those who came
after them from the Taabi’een , the people of goodness, the people of narrations, the people of Fiqh and
insight) are not mentioned except with good and whoever mentions them with evil then this person is
not upon the correct path, then what about the companions, may Allâh be pleased with them, loving
them is religion, Eeman and Ihsaan and hating them is disbelief, hypocrisy and transgression.”
28
I say: The Shaykh’s veneration, may Allâh preserve him, for all of the companions and his defence for them
that which is un-doubtable is not hidden except from an immoral person like you. As for that which relates
to you concealing those that came before you from the companions of Abul-Hasan, Al-Bakree, and the
Atharee website in this article which you have remained seven months preparing these fabrications,
tampering of speech and quotes. The like of this was mentioned by the Shaykh in the context that one
companion, may Allâh be pleased with him, alone is not infallible and these are his proofs widespread in
the Sunnah in which its people recite. And when the Shaykh, May Allâh preserve him, makes mention of a
particular issue it is possible that he may quote many (proofs) pertaining to it, more over there is a
difference between the Sunni mentioning this in order to prove that a single companion is not infallible and
between what the slandering Rawaafidh come with.
Shaykh Al-Islaam, may Allâh have mercy upon him, said in his Minhaaj As-Sunnah (89/5): “Thus many of the
issues connected to actions have decisive proofs with the one who knows them and others who do not
know them, and in these issues are those that are decisive with consensus (amongst the scholars) such as
the impermissibility of that which is outwardly Haraam, and the obligation of that which is outwardly
compulsory, hence if a man was to reject them out of ignorance and misinterpretation then he does not
disbelieve up until the evidences are established upon him, just like a group in the time of ‘Umar deemed
the drinking of alcohol permissible, from them Qudaamah, and they saw it to be permissible for them
and the companions did not declare them disbelievers up until they clarified to them their mistake where
after they made repentance and turned back (from their mistake).
And there was in the time of the messenger a group who used to eat after the rising (of the sun) for
Fajr up until the white thread (light) of dawn appeared to them distinct from the black thread (darkness
of night), and the prophet did not accuse them of sin let alone declare them to be disbelievers even
though their mistake was clear. And similarly Usaamah Bin Zayd, when he killed a Muslim man, his
mistake was clear, and like those who found a man amongst his cattle and proclaimed, “I am a Muslim”
but they killed him and took his money, their mistake was clear.
And likewise Khalid Bin Waleed killed Jadheemah and took his money, his mistake was clear, and
similarly those who made Tayammum up to the armpits, and ‘Ammaar the one who rolled around in the
sand to exit from the state of Janaabah (sexual impurity) like a beast rolls (in dust), rather even those who
were in a state of Janaabah and did not make Tayammum and neither prayed were clearly mistaken…..(to
the end of his speech). And speech similar has been mentioned in his Minhaaj As-Sunnah (89/6).
And he (Shaykh Al-Islaam) said, as in Majmoo’ Al-Fataawaa (284-283/3): if a Muslim misinterprets when
fighting or declaring someone a disbeliever, he does not become a disbeliever by this like ‘Umar Bin Al-
Khattaab said (to the prophet ) regarding Haatib Bin AbeeBaltah: “Oh messenger of Allâh, let me strike
the neck of this hypocrite”, thereafter the Prophet said that he (i.e. Haatib Bin AbeeBaltah) witnessed
(the battle of) Badr and what do you know, perhaps Allâh looked upon the people of Badr and said, ‘do as
you please for indeed I have forgiven you’”, and this is in the Saheehhayn (Bukhari and Muslim). And in the
two Saheehhaynis the Hadeeth of the Ifk (the lie) that Usayd bin Hudayr said to Sa’ad Bin ‘Ubaadah (May
Allâh be pleased with them both) “You are a Hypocrite, arguing on behalf of the hypocrites”, so the two
parties argued, then the Prophet rectified that which was between them.
29
These people were both Badariyyoon (those who fought in the battle of Badr), from them there were those
who said to the other that you are a hypocrite, despite this the Prophet did declare neither this one nor
that one to be a disbeliever, rather he bore witness to them that they will be in Jannah. And similarly what
is affirmed in the Saheehayn on the authority of Usaamah Bin zayd that he killed a man after he
proclaimed ‘LaaIlaahaIlaAllâh’ (there is none worthy of worship except Allâh), and when the prophet
was informed of this he magnified it and said, “Oh Usaamah, did you kill a man after he proclaimed
‘LaaIlaahaIlaAllâh’? He repeated this to him to the point that Usaamah said, “I wish I had not accepted
Islaam except on that day”.
And with this, no retaliation, blood money, or any expiation was upon him because he had misinterpreted
(that particular issue), he thought it was permissible to kill the one saying this (i.e. the Shahaadah) because
he thought that he was only saying this to save himself, so like this the Salaf killed one another from the
people of Jaml and Saffayn and other than them and they were all Muslims and believers, as Allâh, the
most high states:
‫ُخَرى فَ َقاتِلُوا الَِِّ تَْبغِي َح ََّّ تَِفيءَ إِ ََ أ َْم ِر اللَّ ِو فَِإن‬ ْ ‫اُهَا َعلَى ْاأل‬ ُ ‫ت إِ ْح َد‬ْ َ‫َصل ُحوا بَْي نَ ُه َما فَِإن بَغ‬
ِ ‫ان ِمن الْمؤِمنِني اقْ تت لُوا فَأ‬
ْ ََ َ ْ ُ َ ِ َ‫﴿ َوإِن طَائَِفت‬
﴾‫ني‬ ِِ
َ ‫ب الْ ُم ْقسط‬ ُّ ‫َصلِ ُحوا بَْي نَ ُه َما بِالْ َع ْد ِل َوأَقْ ِسطُوا إِ َّن اللَّوَ ُُِي‬
.
ْ ‫اءت فَأ‬
ْ َ‫ف‬
“And if two parties or groups among the believers fall to fighting, then make peace between them both.
But if one of them outrages against the other, then fight you (all) against the one which outrages till it
complies with the command of Allâh. Then if it complies, then make reconciliation between them justly,
and be equitable. Verily, Allâh loves those who are equitable” (Hujaraat/9).
Allâh The Most High clarified that despite fighting one another and doing injustice to each other, they were
believing brothers, and he ordered them with reconciliation between them, with justice. - End of his
statement
So do you say this about Ibn Taymiyyah?!!! Or is your fate from these papers that you quote from the
companions of Faalih, Abul-Hasan and other than them, and then your name is placed on the cover? This is
a pathetic attempt in which it took you seven months to prepare from quotations, as is (mentioned) in the
date of this treatise of yours, (seven months) to achieve the grade of theft and to resemble those afflicted
with Fitnah before you with great esteem, with what has been unsuccessful for them (from) their
fabrications, and their lies to cause Fitnah in the Da’wah. Some of them are now trying to return from what
had occurred from them from Fitnah, indeed the prosperous one is he who is admonished by others, and
the miserable one is he who was miserable in his mother’s belly.
Then he (‘Arafaat) said: “Al-Hajooree removed this expression from the second print without any
indication, has he repented from this foul mistake? He did not clarify the removed expression, which was:
“And some of the companions shared in the killing of the leader of the believers 'Uthman, mayAllâh be
pleased with him".
I say: The Shaykh, may Allâh preserve him, removed it due to the statement of Shaykh Al-Islaam:
“…secondly, because the best of the Muslims,not(even) one of them are considered to have shed the blood
of 'Uthman, neither did they kill him or order his killing; rather a group from the mischief makers of the
land killed him, mobs from the villages and people of Fitnah...”– End of his statement.
30
The historians have mentioned some of the companions that shared in the killing of 'Uthman, as is in
'Taareekh Al-Madeenah' of Ibn Shabbah and others. So when the Shaykh, may Allâh preserve him, saw that
the chains were not authentic, he removed it from the second print, and the truth is more deserving of
being followed. This in itself is knowledge based implementation, if a ruling is built upon something that is
not affirmed and it is known that it is not affirmed, then the ruling which is built upon it is likewise to be
considered not affirmed.
‘Arafaat said:“Ash-Shaykh Al-Bayhaanee made a mistake, may Allâh forgive him, in regards to Al-Aqra'
Bin Haabis in his book 'Islaahul-Mujtama' and Al-Hajooree did not disapprove of it in his checking 'Al-
Lum'u' page 544, Al-Bayhaanee said: “Al-Aqra' Bin Haabis was a man with a disgusting character and a
cruel heart!” And the author or 'Al-Lum'u' did not utter a word.”
I say: The Shaykh defended the companion Abu Dharr, may Allâh be pleased with him, and other than him
in Al-Lum'u page 565-567 and in other than it, and its reality is that the issue of commenting upon that
mistake which Al-Bayhaanee had fallen into had escaped him, may Allâh have mercy upon him, just as it
had escaped him to make comments from other mistakes in the book in that print. Why is he being
burdened with the mistakes of others?!!
Together with the utmost of aspiration upon gathering that slander which you (‘Arafaat) try to bring against
him (i.e. against ash-Shaykh Yahya) that he is this and he is that, and so forth this is an immoral and
treacherous effort, in which you provide every (possible) assistance that the Shaykh has a methodology that
is not the methodology of Ahlus-Sunnah which the companions came with. To the extent that you
remained this long period of time, seven months, you and whoever else is plotting with you in your
insignificant little papers that are of 35 pages, with the intention of bringing this satanic rabble to
perfection, and it is as if your intention has occurred from propagation of this Fitnah in a beautiful image.
‘Arafaat said:“ The twelfth principle: The Extremism (that people have) towards Al-Hajooree's personality,
and he (i.e. ash-Shaykh Yahya) is one that is pleased with it, and takes it as his Manhaj.”
I say: I swear by the everlasting existence of Allâh you have lied! He is not pleased with extremism towards
him or other than him. And his advice and articles to those that have had extremism towards him (i.e. ash-
Shaykh Yahya) or towards other than him are widespread in tapes, and quoted in treatises as a refutation
against the oppressive Fitnah makers like yourself (oh ‘Arafaat). And some of them who possess extremism,
(then) the Shaykh has disapproved of this from them and anger becomes apparent on his face from what
he hears from them, like Abdullah Al-Qaadhee, he is the one whose poetry you have narrated in your
insignificant little papers, saying:
He possess forbearance by the way of the obliterator; the Messenger

And by the way of al‟A‟leeyi (Allah) bravery and triumph
He (i.e. Abdullah al-Qaadhee) has become infatuated and has joined your Hizb, so look at where the
returning point of the extremists is. So is it feasible to say that you have excused him (Abdullah Al-Qaadee)
from this extremism so that you may actualize what you want from accusing the Shaykh and the Daar with
Ghuloo, or is it that you are an abode for the infatuated ones? And both of the two are bitter.
31
Some from amongst them (i.e. the poets) tongue may slip with a word, and would then retract from it, and
perhaps the Shaykh would sometimes not pay attention to focusing on the poem and would be
preoccupied with an affair, especially when these poems are being read and the Shaykh is looking over the
questions (passed forward to him), so by that the attention of the Shaykh is preoccupied and therefore he
does not notice this word and if he was to he would surely rebuke it as he has rebuked other than it.
‘Arafaat said: “The thirteenth principle: he (ash-Shaykh Yahya has) extremism when making rulings upon
the one who opposes (the truth) even if he be an ‘Aalim. Indeed Al-Hajooree and his companions have
joint the people of innovation in slandering the lofty scholars and the honourable students of knowledge,
and some of the Khalafee1 websites have begun mentioning these slanders against Ahulus-Sunnah out of
rejoice and pleasure from them concerning these slanders, insults and revilements against our ‘Ulamaa
and Mashaayikh.”
I say: ‘She threw me her disease and crept away’2, (I ask you) who do the (companions of this) website ‘Al-
Athari’3 narrate from? And whose refutations does this website post, the refutations of the Shaykh or your
infatuated refutations against the Daar and the Shaykh?!! And whose refutation does the forum of Abul-
Hasan post, Al-Barmakee’s4 or the Shaykhs? And these websites are a proof to this, so they are from you
and also against you. Which legislative angle have you embraced in your Fitnah that you have imposed
upon the Shaykh and other than him from Ahlus-Sunnah, and in your evil slanders?!!
Then ‘Arafaat said: “…Yahya Al-Hajooree said, as is (found) with his voice about our Shaykh Ubayd, may
Allâh preserve him, “WAllâhi infidelity is feared upon him, it is feared that he may renounce the religion,
if he opposes the religion and remains upon this (characteristic) of lying, it is not farfetched, due to Allâh
‘AzzwaJal’s statement:
‫غ اللَّوُ قُلُوبَ ُه ْمۖ َواللَّوُ ََل يَ ْه ِدي الْ َق ْوَم‬

َ ‫ول اللَّ ِو إِلَْي ُك ْمۖ فَلَ َّما َزاغُوا أ ََزا‬ ّْ ‫وس ٰى لَِق ْوِم ِو يَا قَ ْوِم َِلَ تُ ْؤذُونَِِن َوقَد ت َّْعلَ ُمو َن أ‬
ُ ‫َِّن َر ُس‬ َ َ‫﴿ َوإِ ْذ ق‬
َ ‫ال ُم‬
﴾‫ني‬ ِِ
.
َ ‫الْ َفاسق‬
And (remember) when Mûsa (Moses) said to his people: "O my people! Why do you hurt me while you
know certainly that I am the Messenger of Allâh to you? So when they turned away (from the Path of
Allâh), Allâh turned their hearts away (from the Right Path). And Allâh guides not the people who are
Fâsiqûn (rebellious, disobedient to Allâh). (As-Saff 61:5)
And a person may say: is it to this level that the affair has reached with Al-Hajooree? That he blames
those that oppose him with the likes of this?”
1
One that follows people that have come after, as opposed to following the Salaf.
2
This is a famous Arabic saying meaning “the accuser is the guilty of the crime himself and not the accused”.
3
A website run by the followers of Faalih Bin Naafi’ Al-Harbee, since the website has opened till this very day it has people hiding
under unknown names. They wage war against the heads of Ahlussunah such as ash-Shaykh Rabee’, ash-Shaykh Yahya and
others from the ‘Ulamaa, ShaykhRabee’ and other Mashaayikh have warned from this website.
4
Please look on the following link to find out what this name means and where is was obtained from
http://aloloom.net/vb/showthread.php?p=35778
32
I say: Allâh the most high says:
﴾‫﴿أَفَأ َِم َن أ َْى ُل الْ ُقَرى أَن يَأْتِيَ ُه ْم بَأْ ُسنَا بَيَاتاً َوُى ْم نَآئِ ُمو َن‬
‘Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon
while they play?’ (Al-A'raf 7:98)
And from the reasons of the hearts being deviated is hindering (people) away from the truth, Allâh the
most high says:
ِ ِ ِ
﴾‫يم‬ ٌ ‫دُّت َعن َسبِ ِيل اللّو َولَ ُك ْم َع َذ‬
ٌ ‫اب َعظ‬ ُّْ ‫ص َد‬
َ ‫﴿ َوتَ ُذوقُواْ الْ ُّسوءَ ِبَا‬
…And you may have to taste the evil (punishment in this world) of having hindered (men) from the Path
of Allâh (i.e. Belief in the Oneness of Allâh and His Messenger, Muhammad ), and yours will be a great
torment (i.e. the Fire of Hell in the Hereafter). (An-Nahl 16:94)
And he the most high also said:
﴾‫ص ِدفُو َن‬ ِ ِ ‫﴿سنَج ِزي الَّ ِذين يص ِدفُو َن عن آياتِنَا سوء الْع َذ‬
ْ َ‫اب ِبَا َكانُواْ ي‬ َ َ ُ َ َْ ََْ ْ َ
…We shall reward those who turn away from Our Ayât with an evil torment, because of their turning
away (from them). [Tafsir At-Tabari, Vol. 8, Page 95] (Al-An'am 6:157)
And it is for this reason that ash-Shaykh Yahya feared for Ubayd, together with what he had embarked
upon from Fitnah and aiding of falsehood, and he encouraged the people to stay away from seeking
knowledge in Daar Al-Hadeeth as-Salafiyyah, and the false and tyrannical Fataawa, and the transgression
that occurred from him, and his defence of the Hizbiyyeen those that are in the Islamic University of
Madeenah and those that are in Fuyoosh1, and his permitting of elections, and the numerous revilements,
abusing and harm that occurred from him, and his distancing from the truth, and there is much more than
this, after all of this, the man in your opinion, doing all of this is safe from the plot of Allâh, safe from his
heart being deviated, so long as he is not enwrapped with the mercy of Allâh?
Why are you heedless concerning this great occurrence from Ubayd and why have you picked this
statement specifically in what he (i.e. ash-Shaykh Yahya) has refuted him (Ubayd) with in truth, do you
know what justice is? Or are you a captive of your own desires, as is affirmed from you oh Barmakee of
yesterday and ‘Arafaat of today and oh he who writes with different nicknames! One who possesses
different techniques in making the Fitnah appear in different ways, may Allâh blacken your face oh one of
different nicknames, faces and colours.
The ‘Arafaat of today said: “I say that the reason for that is that Al-Hajooree believes that the one who
speaks concerning him and collides with him then his end result will be humiliation in this life and in the
hereafter! Al-Hajooree mentions, as comes in the tape TawjeehaatWaNasaa’ih:“I say straightforwardly
how terrible is his affliction, the one who intends to fight against this centre how terrible is his affliction,
truly. Allâh disgraces him in this Dunya and the hereafter.”
1
Fuyoosh is the area in which Abdurahman Al-‘Adanis Markaz is in.
33
I say: Firstly, I remind you of the Hadeeth al-Qudsi, ‘Whosever shows enmity to an ally of Mine, I have
waged war against him’1. Secondly, concerning the speech of the Shaykh (i.e. ash-Shaykh Yahya) regarding
this centre and fighting against it, and that the one who fights against it Allâh will disgrace him in this
Dunya and the hereafter: This centre, and all praise is due to Allâh, is a centre of knowledge, memorization
of the Qur’an, Tawheed, Sunnah, the worship of Allâh Azza wa Jal upon insight, and its goodness is well-
known to everyone whose insight has not become obliterate, hence his statement how terrible is his
affliction the one who fights against it is a correct statement, since hindering (people) away from it (i.e.
Daar Al-Hadeeth as-Salafiyyah) is (in reality) hindering away from goodness, this is the affair of the
hypocrites whom Allah the most High mentions concerning:
﴾‫ص ُّدوا َعن َسبِ ِيل اللَّ ِو إِن َُّه ْم َساء َما َكانُوايَ ْع َملُو َن‬ َّ
َ َ‫﴿اَتَ ُذواأَْميَانَ ُه ْم ُجنَّةً ف‬
They have made their oaths a screen (for their hypocrisy). Thus they hinder (men) from the path of Allâh.
Verily, evil is what they used to do.” *Surah Munafiqun/2+
This is an affliction and an offence, perhaps Allâh disgraces its possessor, or is it that the scales (of
understanding) become twisted with you? Have you not heard the statement of ash-Shaykh Rabee’, may
Allâh preserve him (when he said it is) a fortress from the fortresses of Islaam? And Muhammad bin ‘Abdul-
Wahhaab Al-Wassaabi said before you afflicted him with your charming ways and your schemed Fitnah:
‘Whoever speaks against Dammaj speaks against Islaam’, that is because it teaches the correct
(understanding) of Islaam and makes it apparent to the people, therefore is the one who speaks against
Islaam and its carriers not one who has maliciousness according to you? And is it not an affliction upon the
one who does it? And is humiliation not expected for this person??
‘Arafaat stated: “…rather from the extremisms of Al-Hajooree is his thought that studying a year in
Dammaj with him is equivalent to ten years in other than it. He mentions as comes in Kanzath-Thameen
(245/5): ‘and for this reason you will find the one who remains here (i.e. in Dammaj with Al-Hajooree) for
a year whilst striving hard, then it equals to ten years in other than this place’!!”
I say: The speech has been tampered with as usual by the treacherous, insignificant ‘Arafaat; the original
speech is: ‘As with regard to the continuity of the daily lessons upon this condition, then there are no
centres (that are like this) except the centres of Ahlus-Sunnah in Yemen according to my knowledge, and
no one denies this, and for this reason you will find the one who remains here for a year whilst striving
hard, then it equals to ten years in other than this place, and he reaches a successful attainment of
knowledge by way of memorization and understanding of the Qur’ân, and from the Sunnah, the language,
the Fiqh, the ‘Aqeedah and the Usool… and other than that.’
The context of the speech is clear, that there is no place where continuous daily lessons are found therein
except the centres of Ahlus-Sunnah in Yemen specifically for the one who strives. And Al-Imaam Muqbil,
may Allâh have mercy upon him, had mentioned in his Al-Fawaakih Al-Jiniyyah (139): ‘And all praise is for
Allâh, attaining knowledge has become easy for us today by our brothers from the students of knowledge
that we have sat with for around a year and a half, and now he has no less than a library in which he is able
to extract or research independently and is able to call to Allâh’.
1
Reported from the authority of Abu Hurairah in the Saheeh of Imaam al-Bukhaari.
34
And he mentioned: “The students of knowledge here with us in Dammaj and all praise is for Allâh, perhaps
a Yemeni remains here for a period of two years or a year and a half then he becomes an author. The
Messenger of Allâh spoke the truth when he said: ‘Eemaan is Yemeni, Wisdom is Yemeni and Fiqh is
Yemeni’.
And I know of many universities that millions have been spent upon, they were not successful like our
centre (is successful), that is under the hands of the people of goodness and all praise is for Allâh, they are
students of knowledge, I intend by this that it confirms with the statement of the Messenger of Allâh ,
‘Eeman is Yemeni and wisdom is Yemeni’ (please find reference).
Whoever denies (this), then let him try it1, let him come to us in Dammaj and our children are ready to be
tested by the grace of Allâh; as for our children’s books then they are widespread and well-known, those
books that have spread across the Islamic lands are considered as an honour for you, Oh people of Yemen”.
I say: And ash-Shaykh Rabee’ has said something similar to this, that a year in Dammaj is equal to four
years in other than it (or something similar to this). So is this therefore extremism? Or is it because they are
as ash-Shaykh Rabee’ described concerning Dammaj: “Day and night they are engaged in knowledge, they
have no recommendations nor do they have days of celebrations or other than that, knowledge day and
night, they teach the different sciences:
(The sciences of) Hadeeth, Tafseer, Fiqh, Nahuw (Arabic grammar) and other than them from the Islamic
sciences, May Allâh bless you, May Allâh grant them success……..and likewise other than it (i.e. Dammaj)
from their centres, diligence and energy in spreading the Da’wah…….All of this being upon the
methodology of the Salaf by way of ascetism, the fear of Allâh and chasteness upon the way of the
righteous predecessors” (End of the Shaykh’s speech).
And this is not, after the granting of success from Allâh, except due to the striving of its companions and
their being upon (seeking) knowledge day and night, and in the rest of the times (of the day). And the
reality bears witness to this and the blessings are from Allâh, and the bounties of your lord can never be
forbidden.
‘Arafaat stated: “…and from his trivialities upon our Shaykh ‘Ubayd is his statement: A Hizbee, drowned,
foolish, his speech is like an old man’s wind, dumb, abandoned, blind in sight and insight, one who splits
the Salafi Da’wah, a man who is wasted, his efforts are fruitless…”
1
I say: And ‘Arafaat has not tried it, for he is busy running after the Saudi currency, and if he was to remain fifty years upon
being trialled and wasting time, he would not reach what a striving Sunni reaches in a small period – except who Allâh wills -
for indeed we are pleased with knowledge and the Sunnah, and we leave the Dunya for you, and how excellent is what is said:
Only if we were able to inform them

(of what we thought about) their status, or had it been the case that they knew (about their status) themselves
They would have (surely) relieved (themselves) from Jahal (ignorance) and excessive provision
Indeed we possess the two precious things knowledge and poverty
35
I say: ‘Ubayd has transgressed and came with wickedness and has joined the ranks of the Hizbiyyeen, and
his Fitnah is not hidden from the one who hears his evil statements, and Allâh Mighty and Exalted be He
said:
ِ ِ ِ ِ ِ ِ ِ ُّ ِ‫اْلهر ب‬ ُّ ‫﴿َلَّ ُُِي‬

ً ‫الس َوء م َن الْ َق ْول إَلَّ َمن ظُل َم َوَكا َن اللّوُ ََس ًيعا َعل‬
﴾‫يما‬
.
َ ْ َْ ُ‫ب اللّو‬
Allâh does not like that the evil should be uttered in public except by him who has been wronged. And
Allâh is Ever AllHearer, AllKnower. (An-Nisa 4:148)
And look at his oppressive malicious introduction for these insignificant little papers of yours (oh ‘Arafaat),
therefore ‘Ubayd is a Hizbee, an oppressor and a transgressor, and refuting him is categorical to his
statements and actions that he has carried out, according to what the verse necessitates, whether it is him,
or Al-Wassaabee or anyone else who transgresses, then he is to be transgressed against:
ِ َّ ‫اعتَ ُدواْ َعلَْي ِو ِبِِثْ ِل َما ْاعتَ َدى َعلَْي ُك ْم َواتَّ ُقواْ اللّوَ َو ْاعلَ ُمواْ أ‬
.
﴾‫ني‬
َ ‫َن اللّوَ َم َع الْ ُمتَّق‬ ْ َ‫﴿فَ َم ِن ْاعتَ َدى َعلَْي ُك ْم ف‬
Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear
Allâh, and know that Allâh is with Al-Muttaqûn. (Al-Baqarah 2:194)
So remain silent Oh Raqeeq1 of ‘Ubayd, or other than him, and how beautiful it is what was said,
So how many have become soft, sympathetic and (then) become enslaved
And the exessive forms of provision are at the necks of men
There still remains some speech concerning the issue of the first Adhaan; this has been clarified by the
noble brother Yaasir Al-Jayjalee, may Allâh preserve him2. And the issue of the Islamic University, then it
has been refuted previously3, and the clear tampering and exposed plotting from you has been clarified,
and to Allâh belongs all grace and favour.
And with this, in these two days, we have come to know what this tampering, useless fabricator has
prepared, the possessor of (different) nicknames, the Barmakee of yesterday and ‘Arafaat of today, as is
known from the close similarities between his statements and his tampering under the nickname
Barmakee, or under the name ‘Arafaat, Allah The Most High says:
ِ ‫﴿ ْاعملُوا ما ِشْئتُم إِنَّو ِِبَا تَعملُو َن ب‬

﴾ٌ‫صي‬ َ َْ ُ ْ .
َ َ
…do what you will. Verily! He is All-Seer of what you do (this is a severe threat to the disbelievers).
(Fussilat 41:40)
1
Raqeeq means servent.
2
Please refer to the following link http://aloloom.net/vb/showthread.php?t=9803
3
You may see on the following link the knowledge based refutations of Shaykh Yahya against Ubaid al-Jaabiree concerning
Madeenah University: http://aloloom.net/vb/showthread.php?t=6843
36
So his actions have become unsuccessful and he has concealed it for seven months where he said: ‘Written
by ‘Arafaat on: 1430/12/25’, and then made additions and completed it on: 1431/7/9, since Allâh,
‘AzzaWajal mentions about the people of trials, tribulations and wickedness:
ِ ِ َّ ‫﴿والَّ ِذين ميَْ ُكرو َن‬

﴾‫ور‬ َ ِ‫اب َشدي ٌد َوَمك ُْر أ ُْولَئ‬
ُ ُ‫ك ُى َو يَب‬ ٌ ‫السيّْئَات َِلُ ْم َع َذ‬
.
ُ َ َ
…but those who plot evils, theirs will be severe torment. And the plotting of such will perish. (Fatir
35:10)
Written by: Abu Mus’ib Hussain Bin Ahmad Bin ‘Alee Al-Hajooree
Daar Al-Hadeeth – Sa’dah Al-Yemen
14th of Rajab 1431

A Refutation Upon 'Arafaat in What He Perpetrated

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A Refutation upon „Arafaat in what he Perpetrated from Ignorance, Treachery and Tampered statements in: “The Prompt Clarification”

A Refutation upon ‘Arafaat in what

Written by: Abu Mus’ibHusayn Bin Ahmad

So I say and with Allâh lies all success:

Firstly his statement: “…and our student: Ash-Shaykh ‘Arafaat…”

And someone else said:

Whenever Allâh wants to propagate a hidden excellency

He appoints for it the tongue of the jealous

Were it not for the kindling of the fire

The fragrance of aloes1 would remain unknown

Lessen your blame upon them and do not increase in it

﴾‫ك َما َعلَْي ِه ْم ِم ْن َسبِ ٍيل‬

And His Statement:

ِ ِ ِ ِ ِ ِ ِ ُّ ِ‫اْلهر ب‬ ُّ ‫﴿َلَّ ُُِي‬

﴾‫ض ِل الْ َع ِظي ِم‬ ِ

Whoever appoints the crow as a guide

It will lead him to the festering bodies of dogs

ِِ ِ َّ ‫﴿ولَو فَتحنا علَي ِهم بابا ِمن‬

﴾ ‫ول فَ ُخ ُذوهُ َوَما نَ َها ُك ْم َعْنوُ فَانتَ ُهوا‬

And he also said:

And other than that from proofs.

َّ ‫س َك ِمثْلِ ِو َش ْيءٌ َوُى َو‬

َّ ‫س َك ِمثْلِ ِو َش ْيءٌ َوُى َو‬

﴾‫ين ْاىتَ َد ْوا ُى ًدى‬ ِ َّ َّ ‫﴿وي ِز‬

ِ ‫﴿وإِ ِّّْن لَغفَّار لّْمن تَاب وآمن وع ِمل ص‬

And Allâh, The Most High says:

ْ‫ُخ ِر ُجواْ ِمن ِديَا ِرِى ْم َوأُوذُواْ ِِف َسبِيلِي َوقَاتَلُوا‬

And his statement:

‫ب الْ َع ْر ِش الْ َع ِظي ِم‬

He possess forbearance by the way of the obliterator; the Messenger

‫غ اللَّوُ قُلُوبَ ُه ْمۖ َواللَّوُ ََل يَ ْه ِدي الْ َق ْوَم‬

I say: Allâh the most high says:

And he the most high also said:

Only if we were able to inform them

ِ ِ ِ ِ ِ ِ ِ ُّ ِ‫اْلهر ب‬ ُّ ‫﴿َلَّ ُُِي‬

And the exessive forms of provision are at the necks of men

ِ ‫﴿ ْاعملُوا ما ِشْئتُم إِنَّو ِِبَا تَعملُو َن ب‬

ِ ِ َّ ‫﴿والَّ ِذين ميَْ ُكرو َن‬

Daar Al-Hadeeth – Sa’dah Al-Yemen

14th of Rajab 1431

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