A Refutation of MaktabatulHizbiyah in Birmingham and Their

False Propaganda Against

Dammaaj and Its Shaykh. Focusing
on the claims of Fanaticism and
Haddadiyah, the Aqeedah of the
Jahmiyah and Ashairah, the Issue of
the First Athaan on the Day of
Jumah, and the Correct Aqeedah
Regarding the Revelation of the
Sunnah.

In Defence
of the
Sunnah
And its People

By: Abu Usayd Rami Al-Misry

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

from the people of desires and hypocrisy through trials and affliction, as
He stated in His preserved Book,
:

Allaah will not leave the believers in the state in which you are now, until
He distinguishes the wicked from the good. Aal-Imraan: 179
Ibn Jarir at-Tabari said in his tafsir,
Meaning, until He (Allaah ) distinguishes the hypocrites from the
believers by way of hijrah (migration from the land of kufr to the land of
Islaam), those who will rush to perform it from those who are slow to
perform it.
And al-hamdulillaah who cleanses His dawah from all impurities as
mentioned in His saying ,

He sent down water (rain) from the sky, and the valleys flow according
to their measure, but the flood bears foam that mounts up to the surface,
and (also) from that (ore of gold, silver or iron) which they heat in the fire
in order to make ornaments or utensils, it rises likewise as foam unto it.
Thus does Allaah clarify (by parables) truth from falsehood. Then, as for the
foam it passes away as scum upon the banks, while that which benefits
mankind remains in the land. Thus, Allaah sets forth parables (for the truth
and falsehood). Ar-Rad: 17

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

This noble ayah consists of two parables put forth regarding the truth with
its steadfastness and enduring and regarding falsehood and its melting
away and vanishing.
He sent down water from the sky refers to the rain. and the valleys
flowed according to their measure Means each valley took (from that
water) according to its capacity. So the big wide valley took much while
the little one (took) according to its capacity. This (parable) is referring to
the hearts and their various capacities, so from the hearts are those that
comprehend much of the knowledge and from them are those that
cannot comprehend much of that, rather they are constrained. but the
flood bears foam that mounts up to the surface Refers to the foam that
rises over the surface of the water that flows in those valleys. That is one
parable.
Then His saying , and (also of) that (ore of gold, silver or iron) which
they heat in the fire is the second parable, which refers to that which is
poured into the fire (for purification) of gold and silver.
in order to make ornaments or utensils To make ornaments, copper or
iron and make from it tools, as it (the raw ore) floats to the surface as does
the (useless) foam. Thus Allaah clarifies (by way of parables) truth from
falsehood.
Meaning, if the two (truth and falsehood) collide with each other, there is
no steadfastness for the falsehood nor can it endure. Just as the foam
cannot remain in the flood nor can the impurities remain with the gold and
its likes when they are poured in the fire. Rather it is melted away and
dissipates.
So for this reason He , said, Then, as for the (useless dirty) foam it passes
away as scum upon the banks Meaning, no benefit is derived from it, but
rather it is split up and dissipated on the banks of the valley where it is
trapped on the trees and scattered by the wind. Likewise the impurities
extracted from gold, silver, iron and copper. It is melted away never to
return, and nothing remains except the (pure) water, gold and their likes
which are benefited from. For that reason Allaah said (that which means),

while that which benefits mankind remains in the land -end of Ibn
Kathirs speech.
I testify that there is no deity worthy of worship in truth except Allaah and
that Mohammad is His slave and final Messenger
.
Thus this pure Deen that has been sent down to us and the knowledge it
brings, fills the hearts according to their varied capacities, like rain water
that fills varied valleys as it flows, carrying up to its surface precious
minerals to benefit mankind. Then there mixes with that pure water and
precious minerals useless filth in the form of dirty foam, so Allaah
eradicates the impurities and retains for men that which benefits them.
Allaah wiped away the shirk of jahiliyyah and replaced it with towhid,
He wiped away the false claims of Prophethood brought forth by the
minor dajjaals, Musaylimah and al-Aswad al-Ansi and their likes, and He
breaks the horn of the Khawarij time and time again throughout history.
And such is the Sunnah of Allaah , He tests the people clarifying the
truthful from the liars and the believers from the hypocrites then He gives
victory to His Party.

:
If the hypocrites and those in whose hearts is a disease and the murjifoon
(those who spread false news) in al-Madinah cease not, We shall certainly
let you (the believers) overpower them, then they will not be able to stay
in it as your neighbors but a short while. Accursed, wherever found they
shall be seized and killed with a (terrible) slaughter. That was the Sunnah
(Way) of Allaah in the case of those who passed away of old, and you will
not find any change in the Sunnah (Way) of Allaah. Al-Ahzaab: 60-62
Allaah called the hypocrites Murjifoon in al-Madinah, Imaam
al-Qurtubi said in his tafsir,
It is said rajaf-al-ard meaning the earth shook and quaked Ibn Abaas
said, Irjaaf (the root word of Murjifoon) means seeking fitnah.

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

confusion and distress.
The hypocrites, then in Madinah, sought to shake the believers with
confusion and distress by spreading false reports.
At this point in time we are dealing with those who commit irjaaf to cause
confusion and distress throughout the ummah, the likes of MaktabatulHizbiyah in Birmingham, and we thank Allaah in all conditions. For this
has been another purification of His dawah and a sorting out of the blind
followers of men from the followers of the Quran and Sunnah.
As Abu Khadijah said, Shaykh Muqbil said, Shaykh al-Albani said, Shaykh
Ubaid said, Shaykh Rabee said, this is our minhaj. What is your minhaj?
Our minhaj is Allaah said, His Messenger

said, according to the

understanding of the Sahabah and those who followed them in

righteousness. Shaykh Muqbil said is not a proof with us, nor is the saying
of any man after the Prophet . .

- :
(This is the) Book sent down to you (O Mohammad), so let not your chest
be narrow there from, to warn with it and a reminder for the believers.
Follow what has been sent down to you from your Lord, and follow not any
auliya' besides it. Al-Araaf: 2-3
:
Your companion (the Prophet Mohammed

. ) did not stray nor deviate

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

So that which has been sent down to us, and that which we have been
commanded to follow is the Quran and the Sunnah. Then we were
prohibited from following other than that.
and follow not any auliya', besides it. Al-Araaf: 3

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

the hadith of Abu Hurairah in Sunnan Ibn Majah and the Musnad of
Imaam Ahmed, the hadith of the punishment in the grave,
When the hypocrite is asked he will say, Uh, uh, I dont know. I heard
the people saying something so I said it. 1
That is the way of the hypocrite, going along with whatever the people
say, not having any basis in knowledge. Now they beautify this
methodology by calling it clinging to the scholars. Rather it is nothing
but a guise under which the Hizbis blindly follow those whom meet their
desires.

:
They (Jews and Christians) took their rabbis and their monks to be their
lords besides Allaah and (they also took as their Lord) Messiah, son of
Maryam, while they (Jews and Christians) were commanded to worship
none but one Deity, none has the right to be worshipped but He. Praise
and glory be to Him, (far above is He) from having the partners they
associate (with Him)." At-Towbah: 31
Imaam al-Qurtubi said in his tafsir of this ayah,
They took their rabbis and monks as lords when they obeyed them in
everything. Until he said,
Abdullah Ibn Mubarak said (in a line of poetry): Did anything corrupt the
dunya except the kings, evil scholars and monks?
As for the hadith:
Follow the scholars for they are the lights of the dunya and the lanterns of
the hereafter. 2

1
2

Sahih al-Musnad by Shaykh Muqbil, vol. 2 pg. 341-342 under hadith (1315)
Silsilat al-Ahadith al-Daeefah by Shaykh al-Albani , hadith (378)

Then known that this hadith is fabricated (mowdu), a lie falsely attributed
to the Prophet . .
And as for the hadith:
The barakah is in your akaabir (plural and comparative of Kabeer
Major). 3
It is authentic, but do not misunderstand it as a proof for blindly following
men, rather it is an indication of the virtue of the Kibaar al-Ilm even if they
are young in age, as was mentioned by al-Manawi in his explanation of
the hadith in Fayd al-Qadeer,
What is intended (in this hadith) is he who has a position of knowledge
even if he is young in ageand the kabeer (individual of major status)
maybe so in knowledge or in deen, so he is preferred (due to his deen or
knowledge), over one older than him in years. 4
As for the Hizbis at Birmingham, if they debate they say, Shaykh so and so
says and are sufficed with it as a proof, rather than quoting ayaat and
ahadith. This understanding of theirs is optimized in Abu Khadijahs
perversion of the hadith of Irbaad Ibn Sariyah,
Follow my Sunnah and the Sunnah of the Khulafa ar-Rashideen, cling to it
with your molar teeth 5
Abu Khadijah said, These are the same Ulamaa that brought us the
Sunnah over 20 years ago, by the permission of Allaah, cling to them with
your molar teeth O youth. 6
Does he mistake the Sunnah to mean his mashaykh, or has he taken
them as the Christians and Jews took their rabbis and monks, following
whatever they say without question even in opposition to the clear proofs
of the Quran and Sunnah? The reality of the affair is, the call to blind
following has become the banner of the Hizbis in Birmingham and their
likes.

Silsilat al-Ahadith as-Saheehah by Shaykh al-Albani, hadith (1778).

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

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

hypocrisy is a hypocrite, but if one sees in himself one of their
characteristics he must rush to perform towbah and rectify his situation. As
in the hadith of Abdullah ibn Amr, from the Prophet
,
Whoever possesses four attributes is a pure hypocrite and whoever
possesses one of them possesses a characteristic of hypocrisy until he
leaves it. If he is trusted he betrays, if he speaks he lies, if he makes a
treaty he breaks it, and if he disputes he does so in a vulgar manner. 7
In his explanation of the title of the sub chapter The sign of a hypocrite,
al-Hafith Ibn Hajr said,
Linguistically hypocrisy means: Contrast of the external and the
internal. If it occurs in regards to ones surety in Emaan, then that is the
hypocrisy of kufr, and if it is not (in regards to Emaan) then it is hypocrisy in
deeds (i.e. less than kufr). It includes actions and the leaving of actions
and has various degrees
The first hadith al-Imaam al-Bukhari mentions in the sub chapter is the
hadith of Abu Hurairah, The signs of the hypocrite are three In his
explanation Ibn Hajr says,
If it is said, the hadith apparently restricts the signs to three, so how is it
that the other hadith states four?... There comes in the narration of
(Imaam) Muslim from the report of Alaa ibn Abdur-Rahman on the
authority of his father on the authority of Abu Hurairah, that which clarifies
that the restriction (to a set number) is not intended, its wording is, From
the signs of the hypocrite are three It was likewise reported by atTabarani in al-Awsat on the authority of Abu Saeed al-Khudri. So, if the
first narration is understood according to the second, then the question no
longer needs to be asked.
Then Ibn Hajr, explaining the last segment of the hadith of Abdullah Ibn
Amr about the four major signs of a hypocrite, said,
Disputing in a vulgar manner means turning away from the truth and
using deceit.

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

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

and in turn, making falsehood appear to be the truth. That type of slippery
behavior is one example of hypocrisy in deeds witnessed from the Hizbis in
Birmingham, time and time again.
One such instance of their deceitful behavior is when they accused
Shaykh Yahya of being in agreement with the aqeedah (creed) of the
Jahmiyah and Ashairah.
Abu Hakim Bilal Davis said in his fabricated points against the Shaykh,
13. His (Shaykh Yahyas) claim that if Allaah punished all of His slaves
then He wouldnt have oppressed them, which is the belief of the
Jahmiyah and the Asharees
Then, when it was brought to light that the Shaykh was quoting an
authentic hadith and Abu Hakim was exposed for his slander, he fell back
on Yahya didnt explain it well. While Abu Hakim himself left readers to
believe it was not even a hadith, but purely the aqeedah of ahlul-bidah.
Is that not deceit?
The hadith in full after the isnaad is as follows:
On the authority of Ibn ad-Daylami, who said, I met Ubay Ibn Kab

, so

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

(Allaahs pre-decree). So inform me of a hadith, perhaps it will remove
what is in my heart. He said,
If Allaah punished the inhabitants of His heavens and the inhabitants of
His earth He would have done so without being an oppressor to them, and
if He bestowed His Mercy upon them, His Mercy for them would have
been better than their deeds, and if you spent gold like the mountain
Uhud (in quantity), in Allaahs Path, He would not accept it from you
until you believe in Qadr (Allaahs pre-decree). And know that whatever
afflicted you was never going to miss you and whatever missed you was
never going to afflict you, and if you died upon other than this (aqeedah)
you would surely enter the fire. So I came to Huthayfah
and he said
the same to me, and I went to Ibn Masood

and he said the same, and

I went to Zaid Ibn Thabit

and he reported the same to me, on the

authority of the Prophet

. . 8

Also, Bilal Daviss claim that Shaykh Yahya did not clarify the correct
understanding of the hadith is a blatant lie, as clarified by our brother Abu
Ubaid Ali Nathaniel Grey in his refutation on the issue.
Shaykh Yahya said in his explanation of the hadith,
So Allaah is far above punishing the one who does not deserve the
punishment. And the proofs for that are numerous and from them, what
came in the two Saheehs on Muaath ibn Jabal
that verily the Prophet
said, The right of Allaah over the slaves is that they worship Him and
do not associate anything as a partner with Him. And the right of the
slaves upon Allaah is that He will not punish the one who does not
associate anything as a partner with Him. And this right, He obliged it
upon Himself through (His) grace 9
Is that not clear enough?
Our Brother Abu Ubaid Ali Nathaniel did well when he said,
Finally, I would like to make a note on the statement of Shaykh Yahya
regarding the lines of poetry of Imaam as-Saffaarini10, when he (Shaykh
Yahya) said, What is better than this verse is the statement of At-Tahaawi
(May Allaah have mercy on him) in the text of At-Tahaawiyah
Bilal (Davis) tried to use this speech to prove that Shaykh Yahya considers
that there is some good in the statement of Imaam as-Saffaarini. Bilal said,
What is EVEN BETTER(!) (Ahsan Min Haadhaa) than this, is the statement of
Imaam at-Tahaawi
Davis puts the words (even better) in bold trying to prove that Shaykh
Yahya sees something good in the verse of Imaam as-Saffaarini and good
Al-Jaami As-Sahih by Shaykh Muqbil, vol. 6 pg. 166, hadith (4338) and he graded it
Hasan, Shaykh al-Albani graded it Sahih in Sunnan Abi Dawood, hadith (4699) as in
Mashoor Hasans summarized version.
9 The Shaykhs whole quote is found at: http://aloloom.net/vb/showthread.php?t=14535
as in Abu Ubaid Ali Ibn Nathaniels refutation, may Allaah reward him with good.
10 He is referring to the statement of Imaam as-Saffaarini which complies with the
Ashairah and Jahmiyah on the issue of Allaah punishing a slave without sin or rewarding
him without righteous deeds.
8

in the statement of Imaam at-Tahaawi, but the speech of Imaam atTahaawi is BETTER (Ahsan).
I will not go into the details of what is referred to in the Arabic language as
Afaal at-Tafdeel (the comparative) so as not to confuse Bilal Davis, but
if one would like to read more on this issue they can return to the detailed
refutation on Arafaat al-Barmaki found here on page 30 (in Arabic):
http://ihdarohom.files.wordpress.com/2012/11/d8a7d984d8b1d8afd8b9d984d989-d8b9d8b1d981d8a7d8aa.pdf
However, in order to bring clarity to the matter we shall mention some
examples, Allaah said,
:

The dwellers of Paradise will, on that day, have the best abode, and have
the fairest (Ahsan) of places for repose. Al-Furqan: 24
In this ayat, Allaah says, Ahsan-maqeelaa or the fairest of places for
repose. Does that mean the place for repose in Jannah is fair and the
place for repose in the Hell-Fire is (also) fair, but Jannah is the fairest? (No.)
We know that the people of the Hell-fire will not have a hasan (good/fair)
place for repose. (Likewise) Allaah said about Yusuf (peace be upon
him),
:

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

invite me Yusuf: 33
In this ayah we see the usage of the comparative (tafdeel) with the word
Ahabbo-ilaaya (more beloved to me).
So does this imply that Yusuf (peace be upon him) loved the evil that the
women called him to, but prison is more beloved to him? (No), we know
surely that Yusuf hated the evil that the women called him to.
There are numerous ayaat in the Quran that use the comparative
(tafdeel), it does not always mean that the two (subjects) being
compared share the same traits (whilst) one of them is superior in that trait.

10

Therefore it does not mean that Shaykh Yahya saw something good in the
verse of Imaam as-Saffaarini, but (rather) the Shaykh used good manners
in dealing with the incorrect statement of Imaam as-Saffaarini and later
on clearly refutes the statement of the Imaam when he said,
So Allaah is far above punishing the one who does not deserve the
punishment.
And Allaah knows best. end of Abu Ubaids speech 11
Let us review more examples of the irjaaf (spreading of false gossip)
perpetrated by the Hizbis.
One such example was Dar-us-Sunnahs hasty spreading of Shaykh
Rabees baseless accusation of haddaadiya and ghuloo against Shaykh
Yahya and his students.
Shaykh Yahya stated in his first reply to Shaykh Rabee known as The Lofty
Advice for the Noble Father, the Illustrious Scholar as-Shaykh Rabee12,
These are my books, more than () number of books, and these are my
cassettes, more than () number of cassettes show me where the
haddaadiya is and Ill repent.
Up until now they have failed to bring forth any example or instance of
what Shaykh Yahya was falsely accused of. All that they can put forward
is some verses of poetry containing exaggerated praise of Shaykh Yahya,
like the poem that mentions "Imaam ath-Thaqalain", which was retracted
by the penitent poet when corrected by Shaykh Yahya the night he read
it.

From Ali Nathaniels refutation on Bilal Davis with minor amending, Jazaahu Allaahu
Khairan. Additionally he referenced these two references:
11

1.http://aloloom.net/vb/showthread.php?t=14535
2. http://ihdarohom.files.wordpress.com/2012/11/d8a7d984d8b1d8af-d8b9d984d989d8b9d8b1d981d8a7d8aa.pdf
12

Available in English on aloloom.net.

11

On that very recording Shaykh Yahya stopped the poet and not only
corrected him but also made him retract his statement. If Shaykh Yahya
enjoyed being over praised would he have done so? So, how can the
Shaykh be held responsible or blamed for this? Also, the poet was
remorseful and repented in an independent poem to re-affirm his first
tawbah, the recording of which is available on aloloom.net titled,
.
Taking into consideration the above facts, for what does Shaykh Yahya
have to preform tawbah?
Rather, what transpired clearly exposes the false allegation of ghuloo
and the Hizbis claim that al-Hajoori loves being praised as spread by
Abu Khadijah in his 12 points which he obtained from Arafaat alBarmaki, student of Ubaid al-Jabiri.
Moreover, even though the poem which was read is four years old,
Shaykh Rabee has openly praised Dammaaj and Shaykh Yahya since
then, although he claims that he has been advising Shaykh Yahya for the
past seven years!
Another example of the deceitful tactics of Maktabatul-Hizbiyah in their
propaganda war on Ahlu-Sunnah, is the issue of the first athaan on the
day of Jumah. An issue which they say was an attack on Uthman
.
The issue is based on Shaykh Yahyas book, The Rulings of Jumah and its
Bidahs, a book published at the time of Shaykh Muqbil with his foreword,
over 12 years ago. Since that time weve heard from Shaykh Rabee,
Shaykh Yahya is from the best of people, and (in authority) over a great
haven the people of Dammaaj are honorable, noble (people) and they
are Ahlus-Sunnah. Shaykh Yahya is from the best of the scholars, and they
(the people of Dammaaj) have distinguishing qualities, by Allaah, you do
not find in the dunya now, not studying for diplomas, not studying for
money meaning now you find in the Emirates, (and) in the Kingdom (of
Saudi Arabia) a poor teacher receives 20 thousand, 30 thousand and they
(the students of Dammaaj) do not earn anything, not from the government
nor from other than them. They study for Allaah and teach for Allaahs
Face , so this is, by Allaah, a distinction for you and for your dawah. 13

13

Taken from his published Nasihah for the people of Yemen.

12

That was in the open, then in closed gatherings, Take him down off the
chair, let the replacement be ready. 14 As reported after a private
meeting with Shaykh Rabee by Mohammad Abdul-Wahaab al-Wasaabi
before his falling in line with the mashaykh in opposition to the Sunnah
and its people.
This is another sad example of hypocrisy in deeds. That is, contradiction in
statements and displaying different faces in different gatherings. As the
hadith comes in Sahih Muslim from Abu Hurairah
, on the authority of
the Prophet

The worst of people are those with two faces, they come to one group of
people with one face and another group with another face. 15
Another example of that is Shaykh Rabees rejection of the poets
towbah, and persistence in accusing the Shaykh of Haddaadiyah and
ghuloo. But when Shaykh Rabee was asked about the Haddaadis he
said,
The Haddaadis have a wicked principle, and that is, if they attribute to an
individual a saying of which he is free, and he declares his freedom from
it, they persist in accusing that oppressed individual with that which they
attributed to him... 16
So, according to his very own words, it is he who is falling into
Haddaadiyah.
Or Shaykh Rabees calling for jihaad in defense of the Salafis in Dammaaj
at the time of the siege by the Rafidah two years ago, then more recently
in his sitting with the visitors from masjid Dar-us-Sunnah, Shaykh Rabee
said,
He (Shaykh Yahya) thinks this war was a blessing, but by Allaah, this a
punishment from Allaah due to his slandering Ahlus-Sunnah...

See the first Lofty Advise for the Illustrious scholar, the noble father ash-Shaykh
Rabee
15 Sahih Muslim, Hadith 6631
16 Taken from: http://aloloom.net/show_book.php?id=465 and
http://rebee.net/show_book.aspx?pid=3&bid=260&gid=0
14

13

Discouraging the Muslims from a clear jihaad which he himself had called
to, rather, it is as Allaah said,
:
and they swear to a lie while they know. Al-Mujadilah: 14
Additionally, Shaykh Yahya has stated openly that the war was not a
blessing. His brother was killed, his home was bombarded with heavy
artillery, and we lost beloved brothers.
We ask Shaykh Rabee, how could you call it a punishment, and on top of
it swear by Allaah? Would you say that the siege on al-Madinah during
the battle of al-Ahzaab was a punishment?
Rather, Allaah has granted us His Favor, allowing us to live the Sunnah, not
through any power or might of our own, but we thank Allaah who allowed
us to be part of this good. Seeking knowledge and worshiping Allaah
upon insight in a community of built upon Salifiyyah and calling to Allaah
to the best of our ability. Then Allaah opened for us the door of jihaad and
chose from amongst us martyrs (we perceive them to be so and Allaah
knows best).

:
If a wounding (and killing) has touched you, be sure a similar wounding
(and killing) has touched the others (your enemy). And such are the days,
We give to men by turns, that Allaah may test those who believe, and that
He may take martyrs from amongst you. And Allaah loves not the
oppressors. Aal-Imraan: 140
What greater good could we ask for in this life than what Allaah has given
us, this is the life that Allaah chose for His Messenger
and his
Companions, so we are pleased with that for ourselves. Is that blame
worthy?
Another action of hypocrisy is distortion of reality as Allaah said,

14


:
Verily, they had sought fitnah previously, and had upset matters
(distorting reality) for you, until the truth (victory) came and the decree of
Allaah became manifest while they hated it. At-Towbah: 48
As-Sadi said in his tafsir,
then He (Allaah) mentioned that there have already occurred from
them (the hypocrites) precursors in evil. So He said, Verily, they had
sought fitnah previously. Meaning: When you (O Mohammad) migrated
to Madinah, they exerted their efforts, and upset matters (distorting
reality) for you. Meaning: they spread propaganda and performed
trickery in an attempt to defeat your dawah and forsake your deen and
they did not fall short in that regard
This is what we witnessed recently from Bilaal Davis when he posted
fabrications against Shaykh Yahaya in an attempt to to defeat your
dawah and forsake your deen as we were being attacked by the
Raafidhah in the middle of Shawwal 1434. It almost seems as if the Hizbis
are working as the media branch for the enemies of Islaam in an attempt
to defeat the Sunnah and its people.
From the propaganda spreading and perversion of the truth perpetrated
by Maktabat-al-Hizbiyah, is their false claim that Shaykh Yahya
performed tabdi of the rightly guided khalifah Uthman Ibn Affaan
!
As in some of their posts, and in some places they say Attack on
Uthman. How could Shaykh Rabee or anyone else be patient with such
deviation for a day, let alone seven years? Rather, they know their own
lies.
The Hizbis made posts and held gatherings in the name of Defending
Uthman, misleading the common people to believe that Shaykh Yahya
transgressed against the honor of Uthman
and followed the
Raafidhah in that regard.
Rather the truth is as the Shaykh said, We fought to defend the honor of
the Sahabah. All their propaganda is based upon that which the Shaykh
published in his book Ahkaam al-Jumah wa Bidaha. As we mentioned
15

previously, the book was published at the time of Shaykh Muqbil, with his
approval and foreword, but they didnt have anything to say back then.
The Shaykh -may Allaah preserve him- quoted 29 scholars of past and
present all of whom disapproved the first athaan on the day of Jumah.
Many of them described it to be a bidah. The famous Imaam of the
tabieen Ataa Ibn Abi Rabah declared it baatil (falsehood/invalid).
The first of them quoted is the noble companion Abdullah Ibn Umar
who declared it bidaah and the last of them quoted was none other
than Shaykh Muqbil. Also amongst them were Shaykh al-Albani and
Imaam ash-Shafii, from page 410-422.
Why dont the Hizbis go after Shaykh al-Albani or Shaykh Muqbil or any
one of the aforementioned Imaams? Why dont they attack Ibn Umar
saying he performed tabdi of Uthman?
Rather, what can be observed from their actions is that they are
desperately trying to pin anything they can on Shaykh Yahya, to distort his
image and credibility even if it means concealing the truth and spreading
blatant lies.
Nowhere in any book or audio recordings does Shaykh Yahya ever belittle
Uthman
or even hint at him being an innovator. In fact, he only
quotes the salaf who spoke on the issue. Therefore, if the Hizbis want to say
anything about the Shaykh, the very same statements have to be made
against those Imaams as well.
Imaam al-Qurtubi, number 24 in the list of ulamaa quoted, said,
and the athaan (for Jumah) at the time of Allaahs Messenger
as the rest of the prayers, one person called it after the Prophet
sit the minbar. And such was the practice of Abu Bakr
and Ali

was
would

and Umar

in Kufa (after the time of Uthman). Then Uthman

added a

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

athaan, i.e. a calling) occurring from his residence known as az-Zowraa
in al-Madinah, when the population of the people increased in alMadinah.

16

From his tafsir of Surat-Jumah, ayah 9.

Az-Zowraa was in the marketplace, a noisy place, so from Uthmans
ijtihaad
(exertion of ones effort in arriving at a legal ruling) was to
have the athaan called there before the actual time of prayer, so the
people would hear and not be late for salah. Additionally, we benefit
from the saying of al-Qurtubi that Ali Ibn Abi Taalib
did not follow this
practice of Uthman

after him, in opposition the saying of some of our

later scholars.

Shaykh Muqbil was asked about the first athaan on Jumah, so he said,
So it is known that the first athaan is not a Sunnah, and it is not
appropriate to be practiced by a Muslim. It was merely the ijtihaad of
Uthmaan
and ijtihaad may be correct or incorrect. And the
Messenger

after saying, Follow my Sunnah and the Sunnah of the

rightly guided khalifs said, and beware of newly innovated matters

for verily every newly innovated matter is a bidah. 17
So notice the fiqh (understanding) of al-Imaam Muqbil in his explanation
of the hadith, our following of the Sunnah of the khulafaa is under the
regulation of the Prophetic Sunnah.
Abu Bakr

said, I will not leave anything that the Prophet

used to do

except I will do it, for I fear if I were to leave off something of his affair, I
would deviate. 18
And Umar

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

at the time of the Prophet

And Ali

. 19

said, I would not leave the Sunnah of Allaahs Messenger

for the saying of anyone. 20

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

Allaahs Messenger
for the saying of (any) one who came after him. 21
Ahkam al-Jumah wa Bidaha pg.421
Sahih al-Bukhari (3093)
19 Sunnan Abu Dawood and Shaykh Muqbil graded it hasan in Sahih al-Musnad (992)
20 Sahih al-Bukhari (1563)
17
18

17

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

who give preference to the sayings of scholars over and above the
Sunnah of the Prophet
are nothing but deviants.
A another point of emphasis, just because we say about an action its an
innovation does not mean we are saying the doer is by necessity an
innovator. Just as when we say, such and such if kufr does not mean we
are saying the doer is necessarily a kafir.
This principle of differentiating between the hukm (ruling) of a saying or
deed, and the hukm of its doer, is well known to beginner students of
knowledge, but arriving at the truth is obviously not their goal here.
Shaykh al-Islaam Ibn Taymiyah said,
If I you see mistaken statements from an Imaam of old, overlook it, for he
did not come across the proof. But there is no over-looking for he who has
been reached by the proof, as was over-looked in the first instance. Due
to that, he who has known the ahadith of the punishment of the grave and
its likes, then denies the punishment of the grave, he is to be declared an
innovator. But Aisha and her likes who did not know the dead (maybe
made to) hear in their graves, such are not to be declared innovators. This
is a cardinal principle, therefore contemplate over it, for it is beneficial. 22
And he also said,
And many of the mujtahidoon (scholars who practiced ijtihaad) of the
salaf and later generations said and did that which is bidah, but they did
not know it was bidah. Either due to weak ahadith which they perceived
to be sahih, or due to ayaat from which they understood other than that
which was intended, or due to an opinion which they held in an issue, the
proofs of which did not reach them. And if a man fears his Rabb to the
best of his ability then he falls under the saying of Allaah,
:
"O our Lord! Punish us not if we forget or fall into error Al-Baqarah: 286

21
22

al-Faqih wal-Mutafaqih by al-Khateeb al-Baghdadi, pg.299, printed by Ibnul-Jawzi

Majmoo al-fatawah (6/61)
18

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

Shaykh al-Albani said,
I mentioned previously that if a scholar falls into innovation it does not
(necessarily) mean he is an innovator, or if a scholar falls into a muharram
(prohibited sin) by declaring it to be halal, -of course that only occurs from
him by way of ijtihaad in both instances-, does not mean he actually fell
into a muharram. I declare, the narration of Abu Hurairah which specifies
that he used to stand up before jumah and address the people reminding
them (of Allaah). This is a suitable example of how a man who is a scholar
may fall into bidah and not be a mubtadiWe say: Yes, this is a bidah
because it opposes the Sunnah, as will be clarified, but we do not say that
Abu Hurairah is an innovator 24
It is clear, insha Allaah, that Shaykh Yahya did not perform tabdi of
Uthman
, nor attack him, rather he clarified the Sunnah by quoting the
salaf in the issue of the first athaan on the day of Jumah.
Shaykh Rabee, in a desperate attempt to blemish Shaykh Yahya,
declared the previously mentioned athar (report) of Ibn Umar, which
declares the first athaan on Jumah to be a bibah, to be daeef (weak in
its chain of narrators). Its chain is as follows, in the Musanaf of Ibn Abi
Shaybah (vol.2 pg.140):
It was conveyed to us by Shabaaba who said, we were informed by
Hishaam Ibn al-Ghaaz, on the authority of Nafi, on the authority of Ibn
Umar who said, The first athaan on the day of Jumah is a bidah {and
every bidah is a deviation, even if the people see it to be good.}
Then Shaykh Yahya says in his book,
This is a Sahih isnaad (chain of narrators) back to Ibn Umar. Shabaaba is
Ibn Suwaar, he is Thiqah (reliable), Hafith (a memorizer) and Hishaam Ibn
al-Ghaaz, is Thiqah (reliable), and Nafi is the freedman of Ibn Umar, a
well known Imaam.

23
24

Maaarij al-Wusool pg.43

Silsilat al-Huda wal-Noor cassette 785, minute 42
19

And that which is between the brackets is from Fath al-Baari by Ibn
Rajab, he attributes it to (al-Imaam) Wakee, but what is apparent is that it
is from the saying of Nafi.
Everyone in the isnaad is graded as an Imaam of hadith except Hishaam
Ibn al-Ghaaz. So Shaykh Rabee found nothing to cling onto except
attacking Hishaams reliability. Shaykh Rabee said,
(Yahya) Ibn Maeen said about Hishaam Ibn al-Ghaaz No harm in him
and Imaam Ahmed said, Upright in hadith. 25
What does that mean in the context of mustalah-hadith (hadith
terminology)? Shaykh Rabee says it means he is sadooq (truthful) yet
committing many mistakes. 26
That is certainly erroneous, as is known to every student of hadith.
Sadooq linguistically means truthful, and in the context of mustalah-hadith
it means the narrator is hasan (a lesser grade of sahih) in his narrations,
unless it is additionally stated committing many mistakes in which case
he is daeef (weak), not excepted as a proof, unless his report is
corroborated by another reporter of similar or greater status. Then the
report at hand may be hasan or sahih depending on the rank of the
corroborating narrator.
This is the terminology used by Ibn Hajr in Taqreeb at-Tahtheeb, and
terminology differs from scholar to scholar and book to book, so one must
be aware of the terminology used by the scholar he is reading from.
After understanding that, we understand that Shaykh Rabee is claiming
Hishaam to be weak unless supported by another narrator, not to be
relied upon on his own.
And that hukm (ruling) upon Hishaam Ibn al-Ghaaz, supposedly as based
upon the sayings of Yahya Ibn Maeen and Imaam Ahmed, is a clear
following of desires.

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

20

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

rather it is a tadeel (praise), as reported by al-Imaam Ibn Hajr at the
introduction to Lisaan al-Mizaan. He said therein,
Ibn Abi Khythamah (a student of Ibn Maeen) said, I said to Ibn Maeen,
You say about some people no harm in him and you say about others
daeef? So he replied, If I say No harm in him I mean he is thiqah
(reliable). 27
Ibn Maeen is from the mutashadid (severe) ulamaa of jarh wa tadeel as
mentioned by Ibn Hajir in the introduction to Lisaan al-Mizaan, which
means he does not give out tazkiyah (praise) easily, and his jarh is severe.
So his saying No harm in him is sufficient praise amongst the scholars of
hadith.
For that reason al-Imaam ath-Thahabi in Mizaan al-Itdaal and alKhazraji in al-Kholasah sufficed by saying about Hishaam Ibn al-Ghaaz
that, He was declared thiqah (reliable) by Ibn Maeen 28
Know that Ibn Maeens statement, No harm in him is not necessarily
equivalent to his declaring a narrator to be Thiqah, but Thiqah in his
terminology is an even higher praise 29, more rarely given.
And that appears to be the reason Shaykh Rabee covered up the fact
that Yahya Ibn Maeen used the word Thiqah itself in another narration
from him, as reported by al-Imaam Ibn Abi Haatim in his book al-Jarh walTadeel.30
Likewise al-Hafith Ibn Hajr in al-Taqreeb declared Hishaam Thiqha 31,
ash-Shaykh al-Albani agreed 32 and Ahmed Shaakir said, Thiqah, Saalih
al-Hadith (reliable, upright in hadith). 33

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

21

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

tadeel (praise) as mentioned by ath-Thahabi in the introduction to
Mizaan al-Itidaal.
After mentioning the levels of weak narrators which he would be
discussing in the book, al-Imaam at-Thahabi said,
And I did not mention those about whom it has been said saalih alhadithand its likes, (for such terminologies) indicate the absence of
unrestricted weakness. And the highest of terms (of praise) in the
accepted narrators are: Thabt, Huja (precise, a proof) and Thabt, Hafith
(precise, a memorizer) He mentioned some more of the highest terms
of praise then he proceeded to the second level of praises saying, Then
Thiqah (reliable) then (in the third level) Saalih al-hadith 34
So there is no way to say Imaam Ahmed meant to perform jarh of
Hishaam, but rather it is a praise clarifying his acceptance and reliability,
but Imaam Ahmed held Hishaam in lesser status than those mentioned in
the first two categories by Imaam ath-Thahabi.
The saddest part of Shaykh Rabees argument is his contradicting himself
after having declared Hisaam Ibn al-Ghaaz to be Thiqah as found in his
checking of the book Al-Madkhal ilaas-Sahih by al-Imaam al-Haakim. 35
Check for yourself.
Shaykh Rabee referenced 18 of the books of men for Hishaams
biography and he reconciled between the sayings of the scholars of Jarh
wa Tadeel concluding that Hishaam Ibn al-Ghaaz is thiqah, and even
if Shaykh Rabee had clung to the saying of Imaam Ahmed alone, and
declared Hishaam to be Sudooq, the athar would still have been hasan.
We ask then, how did he arrive at the conclusion of Sudooq yet
committing many mistakes?

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

22

Why the lies and deceptions? Why work so hard to take down a caller to
the Sunnah?
Notice also, Hizbi-minhaj.com and their share in the nifaaq of deeds.
They tried to make it seem Shaykh Yahya was misquoting Ibn Rajab alHanbali in the issue of the first athaan. That was the basis of their
refutation, however they like Shaykh Rabee, had no response for the
other 28 scholars, nor did they even mention them. The reality is they
exposed themselves as followers of their desires. Likewise with their
translating of ( ) as (Uthman introduced it) rather than
(Uthaman innovated it), claiming it was the Shaykhs intent to put blame
on Uthman
, we ask them, can you see into the hearts?
Rather the Shaykh did not translate anything as anything. If we read the
book we find the Shaykh Yahya never mentions Uthman
in his own
words, in fact no one quoted mentions Uthman

, he only quotes

regarding the athaan its self. So from where are they deducing this
supposed hostile niyah (intention).
They also claimed that the Shaykh was deliberately hiding Ibn Rajabs
quote of Ishaaq Ibn Rahaway where he said regarding the first athaan, It
became a Sunnah. Rather this statement of al-Imaam Ishaaq is a mistake
and for that reason it was not quoted.
The Sunnah is not added to after the death of the Prophet
action or saying of any one of the khulafaa

and the

without the consensus of

rest is not a proof. As clarified by Imran Ibn Husain

when he was asked

about tamatu in hajj (i.e. performing umrah and hajj together with a
break of ihraam in between) so he said,
We performed tamatu at the time of the Prophet

and the Qur'an

came down (in that favor of that) and a man gave his own opinion." 36
Referring to Umar Ibn al-Khataab
tamatu. So Imran

, who had said not to perform

understood that the saying of a khalifah does not

change the Sunnah, men may err, but the Sunnah is complete and
perfected until the last day.
36

Sahih al-Bukhari (1581)

23

Thus was the fatwa of Jaabir Ibn Abdullah

regarding tamatu in hajj,

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

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

Shaykh al-Islaam Ibn Taymiyah said,

It is not for anyone to oppose the hadith of the Messenger
saying of anyone after him
some issues

due to the

. As when a man asked Ibn Abaas about

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

and Umar said So Ibn Abaas replied: Perhaps a rock will fall on you
from the sky! I say Allaahs Messenger
said and you say Abu Bakr
and Umar said

? 37

As for the hadith Follow my Sunnah and the Sunnah of the rightly guided
khulafa The scholars of old explained the hadith as Shaykh Muqbil did
in his previous quotation (bottom of page 15).
As-Sanani said,
Nothing is intended by the Sunnah of the rightly guided khulafa except
that which is in agreement with his Sunnah
until he said, And it is
well know from the fundamentals of the shariah that it is not for a rightly
guided khalifah to legislate a way other than that which the Prophet
was uponuntil he said, and the sahabah opposed the two Shaykhs
(Abu Bakr and Umar) in instances and issues, so that indicates that they
did not understand the hadith to mean whatever they say or do is a proof.
And al-Barmawi clarified that in his explanation of his Alfiyah (a poem
consisting of a thousand lines) regarding usool al-fiqh, he said therein the
hadith only proves that the consensus (ijmaa) of the four khulafaa is a
proof, not if one of them is singled out. And Itiba (following) is not in taqlid
(blind following) 38
Al-Mubarakfoori said in his explanation of Sunnan at-Tirmithi,

37
38

Removing blame from the illustrious Imaams by Ibn Taymiyah, pg.56

Subul as-Salaam vol.2, pages 16-17 (Dar al-Hadith, Cairo)
24

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

which is in accordance with his Sunnah
. (al-Malaa Ali) al-Qaari said in
his Marqaat (an explanation of Mishkaat al-Masaabih):
Follow my Sunnah, meaning follow my way which is confirmed from me,
be it obligatory or supererogatory. As for the Sunnah of the khulafa-arrashideen, they do not act except according to my Sunnah. So the
attribution to them (of a Sunnah) is either because of their knowledge
regarding it or their deducing (verdicts) there from. 39
As-Shinqiti said,
Follow my Sunnah and the Sunnah of the rightly guided khulafa after
me. And his saying
Seek guidance in the two who are after me, Abu
Bakr an Umar. It is a proof against them (the callers to blind following),
not for them. Because the Sunnah of the khulafa-ar-rashideen is linked
with his Sunnah
. There is no blind following at all, nor adherence to the
saying of any one man particularly, rather their Sunnah is following the
Book of Allaah and the Sunnah of His Messenger
. 40
So it is clear, insha Allaah, that the saying of Ishaq ibn Rahaway about the
first athaan, It became a Sunnah was a mistake, and he is an Imaam,
but as is reported on Imaam Malik,
All (men) may be taken from or rejected, except the companion of that
grave (i.e. Prophet Mohammad
).
Yet another example of Hizbi-minhaj.coms deeds of nifaq is their
tampering with Shaykh Yahyas speech to deceive readers, which is
exactly what they had falsely accused the Shaykh of doing regarding the
saying of Ibn Rajb and Ishaaq Ibn Rahaway. They led English readers to
believe that the Shaykh is upon the aqeedah of the Jahmiyah and
Ashairah. This is clearly from If he speeks he lies and if he is
trusted he betrays and if he disputes he does so in a vulgar manner.
Thats three out of four.
Tohfat al-Ahwathi vol.3 page 40, as found on page 18 of our brother Ali al-Afaris
refutation on Shaykh Rabee entitled (
) I benefited from it much.
39

40

Adwaa al-Bayaan vol.7 pages 342-343 (Dar Kutub al-Ilmiyah, Beirut)

25

The Salifis in the English speaking world trusted minhaj.com and spubs to
translate the issues for them and relay to them with impartiality, in turn
they edited the speech of the Shaykh to incriminate him and left off a
great portion of his speech, that which completes the explanation and
clarifies the truth and his position in the issue. The following is what Hizbiminhaj.com related of Shaykh Yahyas speech in his explanation of alAqeedatus-Saffaariniyah:
(After reading the saying of Imaam as-Saffaarini) Better than this line of poetry is the
saying of al-Tahaawi (rahimahullaah) in the text of al-Tahaawiyyah,
"He guides whom He wills and protects and pardons
(them) out of [His] bounty and He misguides whom He
wills and abandons and tests them out of justice, and
all of them are subject to His Will, in between His
bounty and His justice."
And Allaah says, "He cannot be questioned as to
what He does, while they will be questioned."
(21:23) and Allaah, the Sublime and Exalted is the
Pardoning, the Generous, He, the Sublime said, "And
had it not been for the Grace of Allaah and His
Mercy on you, not one of you would ever have been
pure from sins. But Allaah purifies (guides to
Islaam) whom He wills, and Allaah is All-Hearer, AllKnower." (24:21)
Hence, all bounty belongs to Allaah the Exalted - from
before and after - and if Allaah punished all of the
servants, He would not be oppressive towards them,
and if He showed mercy to them all, then by His bounty, favour and generosity.

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

From where they stopped the Shaykh continued saying,
The mentioning of the Hadeeth Qudsi came previously, Oh My slaves!
Verily I made oppression haraam on Myself and I made it haraam
between you, so do not oppress each other.
So Allaah ordered (His slaves) to be just and aid the truth. He (the Most
High) said, And they will know that Allah, He is the Manifest Truth.
An-Noor: 25

And He (free from imperfections) said, Verily, Allaah enjoins al-Adl (i.e.
justice and worshipping none but Allaah Alone - Islamic Monotheism) and
al-Ihsan [i.e. to be patient in performing your duties to Allaah, totally for
Allaah's sake and in accordance with the Sunnah (legal ways) of the
Prophet in a perfect manner] An-Nahl: 90
And He (the Blessed and Most High) said, And whenever you give your
word (i.e. judge between men or give evidence, etc.), say the truth even if
a near relative is concernedAl-Anaam And He said, O you who believe!
26

Stand out firmly for Allaah and be just witnesses Al-Maidah: 8 So Allaah
made Himself far above punishing the one who does not deserve the
punishment. And the proofs for that are numerous and from them, that
which came in the two Saheehs on the authority of Muath ibn Jabal
that the Prophet

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

worship Him and do not associate anything as a partner with Him. And the
right of the slaves on Allaah is that He will not punish the one who does not
associate anything as a partner with Him. And this right He made it upon
Himself through grace. He (the Most High) said, "(Mine is) but conveyance
(of the truth) from Allaah and His Messages (of Islamic Monotheism), and
whosoever disobeys Allaah and His Messenger, then verily, for him is the
Fire of Hell, he shall dwell therein forever." Al-Jinn: 23 And He (the Most High)
said, And whoever contradicts and opposes the Messenger
(Muhammad) after the right path has been shown clearly to him and
follows other than the believers' way, We shall keep him in the path he has
chosen, and burn him in Hell - what an evil destination. An-Nisa: 115 And He
(the Most High) said, But if they answer you not (i.e. do not believe in your
doctrine of Islamic Monotheism, nor follow you), then know that they only
follow their own lusts. And who is more astray than one who follows his
own lusts, without guidance from Allaah? Al-Qasas: 50 And He (free from
imperfections) said, So when they turned away (from the Path of Allaah),
Allah turned their hearts away (from the Right Path). And Allah guides not
the people who are Fasiqun (rebellious, disobedient to Allah). As-Saffat: 5
So this shows that verily Allaah (Azza wa Jalla) does not punish except
the one who deserves the punishment. 41 -end of Shaykh Yahyas speech
This is the whole of his speech which clarifies his position that, verily
Allaah (Azza wa Jalla) does not punish except the one who deserves the
punishment. And, Allaah made Himself far above punishing the one
who does not deserve the punishment.
Does this ruthless attempt to blemish a scholar of the Sunnah not prove
their Hizbiyah?
Shaykh al-Albani said about the ikhwanis, It is not correct to say: The
ikhwani muslimoon are from Ahl-us-Sunnah, because they are at war with
the Sunnah. 42

41
42

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

806/" "
27

Rather, despising the truth and misleading from its path are from the
greatest signs of hypocrisy, may Allaah give them what they deserve.

:
That is because they (the hypocrites) followed that which angered
Allaah, and hated that which pleased Him, so He made their deeds
fruitless. Or do those in whose hearts is a disease (of hypocrisy) think that
Allaah will not bring to light all their hidden ill-wills? Muhammad: 28-29
Another example of the war on the Sunnah and its people being waged
by the Hizbis in Birmingham, is their claim that Shaykh Yahya belittles the
Sahabah, as claimed by Bilal Davis in point number 6 of his 100 points
and also claimed by Abu Khadijah in point number 3 of his 12 points,
both of whom plagiarized from Arafaat al-Barmaki without any checking
for authenticity. They claim therein that the Shaykh accused the Sahabah
of starting the innovation of irjaa. 43
Our Brother Mahmood al-Canadi as-Somali has already written a sufficient
refutation on that issue, so I will suffice with a quote from his work, jazahu
Allaahu khairan.
He established therein that this accusation is based on the Shaykhs
reading from the explanation of al-Aqeedatul-Tahawiyah by Ibn Abil
Ezz. So the speech was not that of the Shaykh, but it was that of Ibn Abil
Ezz al-Hanafi, and the speech contains no accusation of starting the
bidah of irjaa as claimed by the Hizbis, our brother Mahmood wrote:
Let us take a look now at the entire statement of Ibn Abil Ezz that Shaykh
Yhayah cited while teaching the book Sharh Al-Aqeedah At-Tahawiyah,
which the people of desires have, from their ignorance, (have) turned into
a point of criticism against Shaykh Yahya.
Ibn Abil Ezz said:

Irjaa: the innovation of separating between deeds and Emaan claiming the two to be
unrelated. The adherents of this sect are known as the Murjiah. See the explanations of
Aqeedatul-Tahawiyah for detail.
43

28

And the Shaykh (Imaam at-Tahaawi) intended with this statement of his
We do not say that the Emaan is not affected by sin for he who performs
it, (he intended) opposition to the murjiah. While their doubt (that Emaan
is not harmed by sin) had occurred to some of the salaf, and the Sahabah
agreed to kill them if they do not repent. For indeed Qudamah ibn
Abdullah44 (a companion of the Messenger
) had drunk alcohol after
its prohibition, he and a group (with him) while they misinterpreted the
statement of Allaah:

:
Those who believe and do righteous good deeds, there is no sin on them
for what they ate (in the past), if they fear Allaah (by keeping away from
His prohibitions), and believe and do righteous good deeds, and again
fear Allaah and believe, and once again fear Allaah and do good deeds
with Ihsaan (perfection). And Allaah loves the good doers. al-Maida: 93
When this was mentioned to Umar, he and Ali and the rest of the
companions agreed, that if they (i.e. those who drank alcohol due to their
misinterpretation of the ayah) acknowledged that it is haram they are to
be lashed, and if they persist upon (deeming) it to be permissible then
they should be killed. And Umar said to Ibn Qudamah, You were wrong
and your backside missed the hole! If you (fully) believed and feared
Allaah and did righteous deeds you would not have drank alcohol. -end
of ibn Abil Ezzs speech
Our brother Mahmood continued by saying, The Mujahid Shaykh Saeed
Daaas al-Yafaee -may Allaah shower His Mercy on him- clarified in the
26th page and onwards of his refutation of Abu Khadijas deviated Shaykh,
Arafaat al-Barmaki, that the previous statement of Ibn Abil Ezz is not in
any way a slander or criticism of the Sahabah. He mentioned, that which
indicates that this statement is not a slander, is that the book Sharh
Aqeedat-at-Tahawiyah was checked in our time by the muhadith
His correct name is Qudamah ibn Madhoon as mentioned by ath-Thahabi in seer
alaam anubalaa and the story was reported in al-Musnaf by Abur-Razzaq asSanaani as mentioned by Ibn Hajr in al-Isaabah and ath-Thahabi mentions the story in
seer, all without any disapproval or disparagement of the story.
44

29

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

attempt to rectify or correct the statement of Ibn Abil Ezz in any way, as
he did with numerous other statements in the book 45 -end of
Mahmood al-Canadis speech
Check for yourself in Shaykh al-Albanis commentary on the book, page
324, as published by dar al-kitab al-arabi, Baghdad.
And likewise Ibn Baz in his commentary on Ibn Abil Ezzs speech shows no
disapproval but rather he uses it as a proof for the saying that We do not
declare any one of the people of the qiblah to be a kaafir due to every sin
as long as one doesnt consider it to be halaal. See volume 2, page 722724, printed by dar ibn atheer, Saudia.
After all of that, one should be sure that the Shaykh did not accuse the
Sahabah of starting irjaa or even being involved in it. Rather a step above
and beyond that, Shaykh Yahya later declared the story about
Madthoon Ibn Qudamah to contain weak additions after researching it
and requesting some students to complete the research. Then he
retracted his agreement with the statement of Ibn Abil Ezz. That was
about a year ago as mentioned by Husain al-Hajoori in his refutation on
Arafaat, pages 9 and 10.
And some might say retraction is not towbah, so we say, this story has
been accepted by a group of scholars and is not a disparagement of the
Sahabah, so towbah is not obliged when no sin has occurred.
Rather towbah is obligatory on the enemies of the Sunnah who reside in
dar-al-kufr paying jiziyah (taxes) to the kufaar and call the Muslims away
from hijrah to attend mixed university. The likes of spubs and their
associates. Towbah is also obligatory upon Shaykh Rabee for his heading
this attack on the people of the Sunnah in Dammaaj, an attack without
substance.
One final example of Makatabatul-Hizbiyahs desperate attempt to
incriminate a scholar of the Sunnah at the cost of their own aqeedah, is
their distortion of Shaykh Yahyas saying that the Prophet
erred in the
means of dawah.
Taken from Did Shaykh Yahyah accuse the Companions of Initiating the Innovation of
al-Irjaa? By Mahmood al-Canadi, Jazahu Allaahu Khairan.
45

30

This issue is connected to and built upon another issue of aqeedah, one
discussed by the salaf, based on ayaat and hadith; that is, did the
Prophet
practice ijtihaad or are all of his sayings and actions revelation
from Allaah initially?
The permanent committee under Ibn Baz in The Magazine of Islamic
Research published the following,
The door of Ijtihaad was open at the time of the Prophet

and the

scholars have agreed that Ijtihaad did occur from the Prophet

in affairs

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

in war and in issues of dunya. And they differed in the affairs outside of
that. The correct opinion is that Ijtihaad may occur from him
unrestrictedly, even in acts of worship, and that is the position of the
majority of scholars and the four Imaams They continued by giving
some examples of Ijtihaad performed by the Prophet
until they said,
and if the Prophet

made a mistake, it was not approved, but the

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

from him
in taking the ransom money in exchange for the captives of
Badr, and his seeking forgiveness for Abu Talib and some of the hypocrites
and his prayer over some of them. 46
And Ibn an-Najjaar (al-Hanbali, a scholar of usool) said,
And it is permissible, intellectually and textually, for him

to practice

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

Hanbalis) and the majority (of scholars), al-Waahidi ascribed it (i.e. the
permissibility of Ijtihaad) to all of the Prophets (alayhim as-salaam). And
for he who holds that this is not the case, there is no proof for him in the
saying of Allaah,

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

") " 151-149/27( as taken from by

Abul-Abaas Yassir Ibn Masood, Jazahu Allaahu Khairan.
46

31

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

revelation. And it (i.e. the possibility of the prophet
doing ijtihaad) was
held to be prohibited by the majority of the Ashairah and Mutazilah...
Until he said,
And based on the saying that it is permissible for him
ijtihaad, and that has occurred from him

to perform

, then (we say) that he

is

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

possibility of error occurring, but he
is not approved of (by Allaah)
regarding it. And this saying was chosen by Ibn Haajib and al-Aamidi and
he reported it on the majority of the companions of as-Shaafi, the
Hanbalees and the people of hadith. 47
Who did the Hizbis say is in agreement the aqeedah of the Ashairah? It
is they and their cronies in dar-ul-kufr and their divant Shaykh Arafaat,
who deny the possibility of Ijtihaad occurring from the Prophet
and
insist that all of the Sunnah is revelation initially from Allaah.
Rather, it is clear that the Prophet

may strive regarding a verdict which

he has not yet received revelation regarding, then his striving may be
approved or disapproved by revelation.
What will they say about the examples mentioned by Ibn Baz and the
permanent committee? If they say it is not Ijtihaad from the Prophet
but rather it is revelation initially from Allaah, then they have accused the
revelation of correcting itself and that is contradiction.
This shows that the Hizbis are desperate enough to betray even the
Sunnah its self, for the sake of taking down Shaykh Yahyah to justify their
desiers.
Our late Shaykh Saeed Daaas (Rahimahulah) wrote in his refutation on
Arafaat,
Arafaat said (on page 7,) and was concurred with by Ubaid (al-Jabiri):
(The first fundamental: His (Shaykh Yahyas) declaration of some of the

47)481-476/4(

" " as taken from by AbulAbaas Yassir Ibn Masood.

32

actions of the Prophet

to be a mistake and that he

erred in the

means of dawah.)
Then Arafaat reports the speech of Shaykh Yahya clarifiying that the
means of dawah are towqifiyah (dependent on the texts) not dependent
upon ijtihaad or opinions (meaning it is not for us to innovate in that
regard). Yes the Prophet
performed ijtihad, but his ijtihaad is towfiqiyah
(agreement from Allaah). So the Sunnah is towqifiyah and towfiqiyah.
Either dependent upon a proof which Allaah has commanded him
with, or agreement from the revelation (for his ijtihaad

). And if he

is

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

quickness to clarify that mistake. Then Shaykh Yahya mentioned as proof,
that which Allaah reproached His Noble Prophet
with at certain
instances like,

:
He frowned and turned away Absa: 1
When he
Islaam, and he

engaged some of the nobles of Quraysh hoping for their

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

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

Until Shaykh Saeed said,
And in the midst of his speech, Shaykh Yahya said,
That is from the means of dawah which the Messenger

was mistaken

in, so His Rabb disciplined him through the revelation, He disciplined him
and sent down Quran that is recited regarding the correction of that
mistake.
Then Shaykh Saeed continued, Then (Arafaat) al-Boseeri related the
Shaykhs speech from al-Kanz al-Thameen (4/516), from a separate
occasion when the Shaykh was asked about the means of dawah. He
replied, It is towqifiyah (dependent upon texts) because dawah to Allaah
is worship and worship is towqifyah.

33

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

the two quotes from two different places to make it appear as if our
Shaykh holds that the Prophet
errs in issues that are towqifiyah (reliant
upon texts) and revelation from Allaah. -End of Shaykh Saeeds speech,
May Allaah accept he and his brother as martyrs.
The Hizbis sad attempt to incriminate Shaykh Yahya by cutting and
pasting his speech has been exposed. It is clear from the Shaykhs speech
that he holds the means of dawah to be towqifiyah so we are not
allowed to innovate in regards to them, that is one issue, then in a
separate issue, he holds the opinion of the majority of scholars that the
Prophet
may perform ijtihaad in issues that he has not yet received
revelation regarding. Then if Allaah approves of that ijtihaad, Allaahs
approval is confirmation of that hukm (ruling), and if Allaah does not
approve, He sends down revelation to correct any error and that
correction is revelation. So the whole of the Sunnah is wahi (revelation)
either initially or by approval, as the Shaykh repeats again and again in
his lessons.
Like the saying of the Prophet

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

be correct or mistaken, but if I tell you, Allaah said, then (know that) I will
not lie on Allaah. 48
And in another narration,
I am only human like you, if I command you with an affair of your religion
then take it from me, and if I command you based on my opinion, then
(remember) I am only human. 49
A prime example of his

ijtihaad is the fact that he chose not to

command us with the miswak before every salah.

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

Same book as above, Shaykh al-Albani graded the hadith Sahih, vol.2 pg.1320, hadith
(8221), on the authority of Rafi Ibn Khadij
and its origin is in Sahih Muslim.
49

34

"If it were not for fear of burdening my ummah I would have ordered them
with the miswak before every prayer. 50
Showing that if he

sees befitting, he

may oblige the ummah with

that by his own command, and unless Allaah reveals disapproval of his
ijtihaad
, the hukm (ruling) will remain.
Shaykh al-Albani said,
Here there comes a question, and that is, is it for the Prophet

to act

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

is possible for him to be correct or mistaken because he did ijtihaad and
he did not receive revelation for his ijtihaad. Did that take place, or is all
the speech of the Messenger
regarding the verdicts of the shariah, is it
all (initially) revelation?
I say regarding the answer to that question, and I only put it forward so as
to draw attention to the answer, -firstly- because many of the people
today who ascribe to an Islaamic party (hizb)51 You find an Islaamic
party here in this country and in other countries, they say it is not feasible
for the Prophet
to do ijtihaad! The Messenger
does not do ijtihaad!
That is their claim, but that claim is refuted by many of the texts. Those who
claimed this, their intention is, Allahu aalam good, however the fruit of
their claim is rotten. It resembles the intents of many of the early sects,
who denied many of the clear texts of the Quran and Sunnah, because of
their delusion that clinging to the outward meanings of these texts brings
about ruin of the shariah, according to their claim, or leads to denigration
of a part thereof. Those who say the Messenger
does not do Ijtihaad
will say, How may we know then, if we take one of the opinions of the
Messenger
, that he was not mistaken in that?
Here is the reply, if the Messenger of Allaah

said, 'If the judge exerts

himself and performs ijtihaad, and arrives at that which is correct, then for
him is two rewards and if he is mistaken then for him is one reward. Then
the Messenger of Allaah
has more right to practice ijtihaad, and he is
Sahih Bukhari and Sahih Muslim
The Shaykh spends some time warning from Hizbiyah, so it was summarized here for the
purpose of brevity.
50
51

35

more likely to arrive at the truth and receive that multiplied reward. So
why do we say that the Messenger
does not do Ijtihaad, while he truly
has!
Rather we say, if he

does ijtihaad and makes a mistake, the revelation

corrects it with the greatest of swiftness.

That which I said earlier,

:
Revealed to me al-Anaam: 50
Meaning: I (the Prophet

) am Inspired with a verdict of the legislation or

with correction of a prophetic ijtihaad.

So we are safe then, from following the Messenger

in an issue where he

did ijtihaad and was mistaken -Allaah raised him above that- so we take
this answer as a principle in the refutation of some doctors, particularly at
the Jordanian University 52 So when the likes of the saying of Allaah,

:
He frowned and turned away. Abasa: 1
are mentioned, then this is a real life example, so how can we say he
did not practice ijtihaad?! He (surely) has, but he

was not approved

(upon error).

:
But what could tell you that perchance he might become pure (from
sins)? Or that he might receive admonition, and that the admonition might
profit him? Abasa: 3-4

Here the Shaykh goes into the refutation of those who do not except a sahih hadith
until it is proved by medical science. It was summarized here for brevity.
52

36

 So as for the Messenger

he is safeguarded from being approved

upon error. 53

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

Saeed,
The means of dawah are towqifiyah (dependent on the texts) not
dependent upon ijtihaad or opinions, yes the Prophet
performed
ijtihad, but his ijtihaad is towfiqiyah (agreement from Allaah).
So the Sunnah is towqifiyah and towfiqiyah. Either dependent upon a proof
which Allaah has commanded him
with, or agreement from the
revelation, and if he

is mistaken in an affair, the revelation descends

with the greatest of quickness to clarify that mistake.

So why dont the Hizbis attack Shaykh al-Albani or Ibn Baz and the
permanent committee with these accusations?
It has become clear that sincerity and knowledge are not their
foundation and the truth is not their goal, but this attack on a man of the
Sunnah is based on their fanaticism and blind following for their mashaykh.
Shaykh al-Islaam Ibn Taymiyah said,
The people differed; is there in his Sunnah
not? And if he

that which is from Ijtihaad or

did practice ijtihaad, was it possible for him to make a

mistake while not being approved of upon that? The majority of scholars
say that both took place (i.e. ijtihaad and mistakes without approval), and
none said that they were cursing him
, or else the majority of the
companions of Malik and as-Shaafi and Ahmed would have been cursers
of the Prophet
. 54
So it is clear, inshaAllaah, that Shaykh Yahya is innocent of the blame of
the blamers, and we can therefore say with surety that they are lying
Hizbis not to be sat with or listened to until they repent and clarify the truth
of these affairs of aqeedah which they tried so hard to misconstrue.
Silsilat-al-huda wal-noor (cassette 306) as taken from by
Abul-Abaas Yassir Ibn Masood.
54 The Refutation on al-Bakri (1/306) as taken from by
Abul-Abaas Yassir Ibn Masood
53

37


- :

Verily, those who conceal the clear proofs, evidences and the guidance
which We have sent down, after We have made it clear for the people in
the Book, they are the ones cursed by Allaah and cursed by the cursers.
Except those who repent, rectify, and openly declare (the truth which they
concealed). These, I will Accept their repentance and I am the Accepter
of repentance, the Bestower of Mercy. Al-Baqarah: 159-160
The Hizbis have many more shobahat (doubts) and misleading
accusations which they try to attach to the Shaykh, but based on what
you have seen in the previous examples, know that all of their accusations
are nothing but misquotes, twisted half-truths or blatant lies.
All of that being from the saying of the Prophet

regarding the signs of

the hypocrite,
If he speaks he lies, if he is trusted he betraysand if he disputes he does
so in a vulgar manner.
May Allaah save us from the diseases of the heart, rectify us and guide
our innocent brothers who have been affected by the poison of the
Hizbis.
:

"O our Lord! Let not our hearts deviate (from the truth) after You have
guided us, and grant us mercy from Yourself. Truly, You are the Bestower."
Aal-Imraan: 8

38