A Sincere Advice and a Clarification

5 Sha’ban 1432 ١٤٣٢ ُ‫ شؼجب‬٥

‫بسم هللا الرمحن الرحمي‬
ٓ‫بُ احلَذ هلل حنَذٓ وّغزؼُْٔ وّغزغفشٓ وّؼىر ثبهلل ٍِ ششوس ؤّفغْب وٍِ عُئبد ؤػَبىْب ٍِ َهذ‬
ُ‫اهلل فال ٍعو ىٔ وٍِ َعيو فال ٕبدٌ ىٔ وؤشهذ ؤُ ال بىٔ بال اهلل ودذٓ ال ششَل ىٔ وؤشهذ ؤ‬
‫حمَذا ػجذٓ وسعىىٔ }َب ؤَهب اىزَِ آٍْىا ارقىا اهلل دق رقبرٔ وال سبىرِ بال وؤّزٌ ٍغيَىُ{ اه‬
201 4ُ‫ػَشا‬
‫}َب ؤَهب اىْبط ارقىا سثنٌ اىزٌ خيقنٌ ٍِ ّفظ وادذح وخيق ٍْهب صوجهب وثث ٍْهَب سجبال‬
2 4‫مثريا وّغبء وارقىا اهلل اىزٌ رغبءىىُ ثٔ واألسدبً بُ اهلل مبُ ػيُنٌ سقُجب{ اىْغبء‬
ٌ‫ َصيخ ىنٌ ؤػَبىنٌ وَغفش ىنٌ رّىثن‬. ‫}َب ؤَهب اىزَِ آٍْىا ارقىا اهلل وقىىىا قىال عذَذا‬
12 4‫وٍِ َطغ اهلل وسعىىٔ فقذ فبص فىصا ػظَُب{ األدضاة‬
‫ ومو‬. ‫ وشش األٍىس حمذثبهتب‬. ‫ وخري اذلذٌ ٕذٌ حمَذ‬. ‫ فةُ خري احلذَث مزبة اهلل‬4 ‫ؤٍب ثؼذ‬
‫ثذػخ ظالىخ‬
In the following treatise, we are going to clarify some Qawaa’id (Principles) which some of our
Muslim brothers have innovated by themselves, for which no proofs can be found within the Quran
and the Sunnah. What is very saddening is that some of these innovated Qawaa‘id have entered into
most of the Salafi communities around the world.
The truth is that there is a big misunderstanding between the people. If you observe the situation of
most of the Salafi brothers in this Fitnah, we see that they have not taken the methodology of the
Salaf but rather have made Taqleed (blind following) of certain individuals.
Some of the points which will be clarified in this treatise, if Allah wills, are as follows:

The meaning of al Kibaar al ‘Ulamaa’ (Big Scholars)
Our attitude towards the Kibaar al ‘Ulamaa’
Tawaqquf, its meaning and its ruling
Supporting the Haq and Refuting the Baatil is from among the principles of Ahlus Sunnah

Point 1 : The meaning of Kibaar al ‘Ulamaa’
What is the definition of Kibaar al ‘Ulamaa’? If we look into the Quran, the Sunnah and the speech of
Salaaf, there is no evidence to support that the age of a scholar defines whether he is either from
the Kibaar or Sigaar al ‘Ulamaa’ (small scholars). Some people misunderstand that the Kibaar refer to
those who are old in age while the Sigaar refer to those who are young in age.

This understanding is against the Quran, the Sunnah and the Ijmaa’ (consensus) of the Salaaf i.e. that
Kibaar and Sigaar are defined by the age of the scholars. Rather it is the knowledge that a scholar
possess and his adherence to the Sunnah that defines his status.
Syaikh ul Islaam Ibn Taimiyyah , Imaam Ahmad, Ibn Hazm, An Nawaawee, Al Haafiz Ibn Hajr, Imaam
Al Bukhaari, Imaam Muslim ‫ رحمهم هللا‬and their likes, these scholars started to lead the people when
they were in their thirties. They were young in age but no doubt they are from amongst the ‘Ulamaa’
of the Ummah.
While at the same time you will find people who have reached their nineties but they are nowhere
similar to those who are younger than them with respect to ‘Ilm (knowledge). Therefore age is never
a criterion to distinguish between Kibaar al ‘Ulamaa’ and Sigaar al ‘Ulaama’.
So if somebody was to ask regarding the meaning of the Athaar of Ibn Mas’ud ‫ رضي هللا عنه‬when he

ِ‫ فةرا ؤخزوٓ ػ‬، ٌ‫و الَضاه اىْبط خبري ٍبآخزوا اىؼيٌ ػِ ؤمجبسٌٕ وػِ ؤٍْبئهٌ وػيَبئه‬
‫صغبسٌٕ وششاسٌٕ ٕينىا‬
“And the sign that the people will always be in Khair (goodness) is as long as they take knowledge
from their Kibaar from amongst their trusted people and their scholars. If they take from their Sigaar
and from their evil people, they will be destroyed”. (Abu Nuaim in Hilyatul Aulia’)
The answer is no doubt there are Kibaar al ‘Ulamaa’ and Sigaar al ‘Ulamaa’. However the definition
of Kibaar al ‘Ulamaa’ is that they are those who are upon the Haq (truth) and at the same time
advice the people to follow the Haq.
While the Sigaar al ‘Ulamaa’ are ‘Ulamaa’ of Ahlul Bid’ah regardless of their age.
Therefore an ‘Aalim from the Ahlus Sunnah is from the Kibaar, regardless of his age, his knowledge
and his level i.e. ‘Aalim or Mujtahid. This is because an ‘Aalim from the Ahlus Sunnah is upon the Haq
and they also call the people to follow and practice the Haq.
On the other hand, an ‘Aalim from the Ahlul Bid’ah is from the Sigaar, regardless of their age, their
knowledge and their level. This is because an ‘Aalim from the Ahlul Bid’ah is upon Baatil (falsehood)
and they also call the people to follow and practice the Baatil.
And the evidence for this definition is that
1. If we look into the Quran and the Sunnah, we will find that Allah ‫ عز وجل‬and His Messenger
‫ ﷺ‬describes knowledgeable people of Ahlul Haq to be the ‘Ulamaa’ while at the same
time He describes those whom possess ‘Ilm but from amongst the Ahlul Baatil from amongst
the Juhhaal (Ignorant). Allah said in Surah Al ‘Araaf verse 176:

‫}وىى شئْب ىشفؼْبٓ هبب وىنْٔ ؤخيذ بىل األسض وارجغ ٕىآ فَثئ مَثو اىنيت بُ ربَو ػئُ َيهث‬
4‫ؤو رزشمٔ َيهث رىل ٍثو اىقىً اىزَِ مزثىا ثأَبرْب فبقصص اىقصص ىؼيهٌ َزفنشوُ{ األػشاف‬
“And had We (Allah) willed, We would surely have elevated him therewith but he clung to the
earth and followed his own vain desire. So his description is the description of a dog: if you drive him
away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the
description of the people who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations,
etc.). So relate the stories, perhaps they may reflect.”

And He ‫ عز وجل‬said in Surah Al Jumu’ah verse 5:

‫}ٍثو اىزَِ محيىا اىزىساح مث مل حيَيىٕب مَثو احلَبس حيَو ؤعفبسا ثئظ ٍثو اىقىً اىزَِ مزثىا‬
5 4‫ثأَبد اهلل واهلل ال َهذٌ اىقىً اىظبدلني{ اجلَؼخ‬
“The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to
obey its commandments and to practise its legal laws), but who subsequently failed in those
(obligations), is as the likeness of a donkey who carries huge burdens of books (but understands
nothing from them). How bad is the example (or the likeness) of people who deny the Ayat
(proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who
are Zalimun (polytheists, wrong-doers, disbelievers, etc.).”
and the Hadith of ‘Abdullah Ibn Amr ‫ رضي هللا عنه‬:

‫ دىت برا مل‬، ‫ وىنِ َقجط اىؼيٌ ثقجط اىؼيَبء‬، ‫بُ اهلل ال َقجط اىؼيٌ اّزضاػب َْزضػٔ ٍِ اىؼجبد‬
ٌ‫ فعيىا وؤظيىا ]سوآ اىجخبس‬، ٌ‫ فإفزىا ثغري ػي‬، ‫ فغئيىا‬، ‫ ازبز اىْبط سئوعب جهبال‬، ‫َجق ػبدلب‬
“Verily Allaah does not take away knowledge by snatching it away from the servants, but he takes
away knowledge by taking away the scholars, until when no scholar remains; the people take
ignorant ones as leaders, so they are asked and give judgements without knowledge (and in the
report of al-Bukhaaree:) So they give judgment according to their opinion and they go astray and
lead others astray.” (Sahih Bukhari: 100 and Sahih Muslim: 2673)
If we read the stories and biographies of the ‘Ulamaa’ of Salaf, we will find that all of them
regardless of being of different ages and levels, they were calling the people to one another. Anas
‫ رضي هللا عنه‬used to call the people to learn with Al Hassan Al Basri ‫ رحمه هللا‬even though al Hassan
‫ رحمه هللا‬was younger than Anas ‫ رضي هللا عنه‬and that al Hassan was a Tabi’een while Anas ‫رضي هللا عنه‬

was a Sahabah (Companion of the Prophet ‫ ) ﷺ‬. Similarly Imam Ahmad ‫ رحمه هللا‬used to call the
people to take knowledge from Imam Al Bukhari ‫ رحمه هللا‬even though Imam Al Bukhari ‫ رحمه هللا‬was
still at a very young age. When the son of Ishaq ‫ رحمه هللا‬went to Imam Ahmad ‫ رحمه هللا‬to seek
knowledge from him, Imam Ahmad ‫ رحمه هللا‬asked him to return to his father and learn from him
even though Ahmad ‫ رحمه هللا‬was of a higher level in knowledge than Ishaq ‫ رحمه هللا‬. This shows that
age is never a criterion, rather it is the ‘Ilm that one possesses and that they are from Ahlul Haq, that
defines that they are from Kibaar ‘Ulamaa’.

Point 2: Our attitude towards the Kibaar ‘Ulamaa’
If we look into the evidences from the Quran and the Sunnah, Allah ‫ عز وجل‬commands us to follow
only His speech and the speech of His Messenger, Muhammad ‫ﷺ‬, by the understanding of the
companions ‫ رضي هللا عنهم‬and not the speech of others regardless who they are. Allah ‫ عز وجل‬said in
Surah An Nisaa’ verse 115:

ٌَََّْ‫} َوٍَِ َُشبِققِ اىشَّعُىهَ ٍِِ َثؼِذِ ٍَبرَجَََُِّ ىَُٔ اىْهُذَي وَََزَّجِغ غَُِشَ عَجُِوِ ادلُاٍِِْنيَ ُّىَىِِٔ ٍَب رَىىًَّ وُّصِئِِ جَه‬
225 4‫وعأءَدِ ٍَصِرياً{ اىْغبء‬
“And whoever contradicts and opposes the Messenger (Muhammad ‫ )ﷺ‬after 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.”
Allah ‫ عز وجل‬commands us to follow Him and His Messenger ‫ ﷺ‬and this is the meaning of
Salafiyyah. We are commanded to follow the Haq regardless who or where it is from and refute the
Baatil regardless who or where it is from. So no one is allowed to say to us that we have to follow a
certain individual except if it is being mentioned in the Quran and the Sunnah.
So if somebody is to ask regarding the role of the ‘Ulamaa’. We answer by saying that we respect
and love them because they are righteous but meanwhile we take their opinions and speech in order
to help us to understand the speech of Allah ‫ عز وجل‬and His Messenger ‫ ﷺ‬by the understanding
of the Salaf and to only clarify but not to take their opinions and speech as a new source of evidence.
Allah ‫ عز وجل‬said in Surah Al Anbiya’ verse 7:

1 4‫}فبعإىىا ؤٕو اىزمش اُ مْزٌ ال رؼيَىُ{ األّجُبء‬: ‫قبه رؼبىل‬
“So ask Ahluz Dzikr if you do not know.”
What is meant by Dzikr here is the Quran and the Sunnah. Allah ‫ عز وجل‬commands us to ask those
who have the Quran and the Sunnah regarding the Quran and the Sunnah and not ask them
regarding their own opinions. Therefore we follow their opinions if they coincide with the Quran and
the Sunnah and we do not follow them in their mistakes.

Point 3: Meaning of Tawaqquf
Before we explain the meaning of Tawaqquf , we have to first look at the evidences. This is because
the people have made Tawaqquf as a methodology in the religion.
The word Tawaqquf is neither found in the speech of Allah ‫ عز وجل‬in the Quran nor found in the
speech of His Messenger ‫ ﷺ‬in the Sunnah. Rather this word had its beginning in the end of the
second century Hijrah. It was being used to describe those who took the middle way i.e. the way
between Ahlus Sunnah and Ahlul Bid’ah. This group of people refused to support Ahlus Sunnah and
at the same time refused to refute and reject Ahlul Baatil. They claimed that they remained in the
middle and did not wish to take any sides. The Imaams of Sunnah at that time such as Ahmad Ibn
Hanbal ‫ رحمه هللا‬and Ishaq ‫رحمه هللا‬, used this word on this group of people. Furthermore they inclined
the Mutawaqqifun (those who practice Tawaqquf) towards the Ahlul Bid’ah.
If somebody is to ask why the ‘Ulamaa’ consider them from amongst Ahlul Bid’ah. We answer by
saying that this is because they neither support the Haq nor reject the Bid’ah. The history of this
word, Tawaqquf, absolutely had a dark history. It has always been a wrong methodology for Ahlul
Bid’ah and never for Ahlus Sunnah. This is because the methodology of Ahlul Haq is clear. So there is
no need to confuse ourselves and remain in the middle. In summary, Tawaqquf is a wrong
methodology because of the following reasons:
1. There is no evidence to support this methodology from the Quran, the Sunnah and from the
stories of the Salaf. Thus, this methodology is not from Ahlus Sunnah.
2. If we are to accept the methodology of Tawaqquf, the people will use it as an excuse for
anyone who does not want to support the Haq and reject the Baatil with the excuse that the
situation is not clear for them.
3. If we are to accept the methodology of Tawaqquf, we will be rejecting many evidences from
the Quran and the Sunnah as Allah ‫ عز وجل‬commands us to stay with the Haq and to support
Haq. However by practicing Tawaqquf, we will be rejecting Allah’s ‫ عز وجل‬command.
Note: Some ignorant people wish to prove the methodology of Tawaqquf by using the incident that
occurred between some of the companions like Abdullah Ibn Amr Ibn Al Aas, Abu Bakrah and Ibn
‘Umar ‫ رضي هللا عنهم‬. They claimed that those Companions did not fight in either the side of Ali ‫رضي‬
‫ هللا عنه‬or the side of Muawiyah ‫رضي هللا عنه‬. The people use this as a proof for Tawaqquf although ‘Ali
‫ رضي هللا عنه‬was known to be on the Haq. In a hadith narrated by ‘Ikrimah ‫ رحمه هللا‬:

‫ فبّطيقْب‬، ٔ‫ فبمسؼب ٍِ دذَث‬، ‫ اّطيقب بىل ؤيب عؼُذ‬4 ٍ‫ قبه يل اثِ ػجبط والثْٔ ػي‬4 ‫ػِ ػنشٍخ‬
، ‫ دىت ؤرً رمش ثْبء ادلغجذ‬، ‫ مث ؤّشإ حيذثْب‬، ‫ فإخز سداءٓ فبدزىب‬، ٔ‫ فةرا ٕى يف دبئط َصيذ‬،
‫ فُْفط اىزشاة‬، ٌ‫ فشآٓ اىْيب صيً اهلل ػئُ وعي‬، ‫ وػَبس ىجْزني ىجْزني‬، ‫ مْب حنَو ىجْخ ىجْخ‬4 ‫فقبه‬
] ‫ ويدعونه إىل النبر‬، ‫ يدعوهم إىل اجلنة‬، ‫ تقتله الفئة الببغية‬، ‫ ويح عمبر‬4 ‫ وَقىه‬، ْٔ‫ػ‬
[ٌ‫صذُخ اىجخبس‬

“Ibn 'Abbas said to me and to his son 'Ali, "Go to Abu Sa'id and listen to what he narrates." So we
went and found him in a garden looking after it. He picked up his Rida', wore it and sat down and
started narrating till the topic of the construction of the mosque reached. He said, "We were carrying
one adobe (a sun-dried, unburned brick of clay) at a time while 'Ammar was carrying two. The
Prophet saw him and started removing the dust from his body and said, "May Allah be Merciful to
'Ammar, the oppressive group will kill him He will be inviting them (i.e. his murderers, the rebellious
group) to Paradise and they will invite him to Hell-fire.” (Sahih Al Bukhari: 447)
Note: ‘Ammar ‫ رضي هللا عنه‬was with ‘Ali ‫رضي هللا عنه‬
There is no Khilaaf between the scholars that ‘Ali ‫ رضي هللا عنه‬was on the Haq and that Muawiyah
‫ رضي هللا عنه‬was mistaken in this aspect. It is also known that the hadith which mentions that some of
the above mentioned Companions remained in the middle is not authentic. But even if we consider
it to be authentic the Companions had erred in their Ijtihaad. So this cannot be used as an evidence
for the Mutawaqqifuun but rather it is evidence against them and it shows that we have to support
the Haq over the Baatil without any excuse.
In another hadith by Al Ahnaf Ibn Qayis ‫ رحمه هللا‬, He said :

‫رٕجذ ألّصش ٕزا اىشجو فيقُين ؤثى ثنشح فقبه ؤَِ رشَذ قيذ ؤّصش ٕزا اىشجو قبه اسجغ فةين‬
‫مسؼذ سعىه اهلل صيً اهلل ػئُ وعيٌ َقىه برا اىزقً ادلغيَبُ ثغُفُهَب فبىقبرو وادلقزىه يف اىْبس‬
‫فقيذ َب سعىه اهلل ٕزا اىقبرو فَب ثبه ادلقزىه قبه بّٔ مبُ دشَصب ػيً قزو صبدجٔ ]صذُخ‬
4) 12 ٌ‫قبه احلبفظ اثِ دجش يف فزخ اىجبسٌ ػْذٍب ششح ٕزا احلذَث (سق‬
"ٔ‫"وقذ سجغ األدْف ػِ سؤٌ ؤيب ثنشح يف رىل وشهذ ٍغ ػيٍ ثبقٍ دشوث‬
“While I was going to help this man ('Ali Ibn Abi Talib ), Abu Bakrah met me and asked, "Where are
you going?" I replied, "I am going to help that person." He said, "Go back for I have heard Allah's
Messenger saying, 'When two Muslims fight (meet) each other with their swords, both the murderer
as well as the murdered will go to the Hell-fire.' I said, 'O Allah's Messenger! It is all right for the
murderer but what about the murdered one?' Allah's Messenger replied, "He surely had the intention
to kill his companion." (Sahih Al Bukhari: 31)
Al Hafiz Ibn Hajr ‫ رحمه هللا‬said in his explanation of the hadith in Fathul Bari:
“Al Ahnaf ‫ رحمه هللا‬turned away from the opinion of Abu Bakrah ‫ رضي هللا عنه‬and he fought with ‘Ali
‫ رضي هللا عنه‬in all of his wars.”

In this hadith, Al Ahnaf ‫ رحمه هللا‬returned to help ‘Ali ‫ رضي هللا عنه‬despite Abu Bakrah’s ‫رضي هللا عنه‬
advice because he knew that ‘Ali ‫ رضي هللا عنه‬was upon the Haq due to the specific evidence from
the Hadith i.e. that ‘Ali ‫ رضي هللا عنه‬was upon the Haq.

Point 4: Supporting the Haq and Refuting the Baatil is from among the principles of
Ahlus Sunnah
Supporting the Haq and Refuting the Baatil is from among the Principles of Ahlus Sunnah
Allah ‫ عز وجل‬and His Messenger ‫ ﷺ‬commanded us to aid the Haq and refute the Baatil at all
times. None of us is to be excused from enjoining the good and forbidding the evil. Allah ‫ عز وجل‬said
in Surah Ali Imran verse 104:

{ ُ‫}وىزنِ ٍْنٌ ؤٍخ َذػىُ بىل اخلري وَإٍشوُ ثبدلؼشوف وَْهىُ ػِ ادلْنش وؤوىئل ٌٕ ادلفيذى‬
201 4ُ‫اه ػَشا‬
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf
(i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism
and disbelief and all that Islam has forbidden). And it is they who are the successful.”
Syaikhul Islam Ibn Taimiyyah ‫ رحمه هللا‬mentioned in Aqeedah al Wasitiyyah, that enjoining the good
and forbidding the evil is from among the principles of Ahlus Sunnah wal Jammaa’ah.

Tahazzub and Hizzbiyah (Partisanship) is one of the Muharramaat (prohibitions) of our religion. It is
Munkar (evil) and thus we have to warn the Ummah from falling into it. In a hadith by Abu Sa’id ‫رضي‬
‫ هللا عنه‬in Sahih Muslim, the Prophet ‫ ﷺ‬said:

‫ٍِ سؤي ٍْنٌ ٍْنشّا فيُغريٓ ثُذٓ فةُ مل َغزطغ فجيغبّٔ فةُ مل َغزطغ فجقيجٔ ورىل ؤظؼف‬
[ٌ‫اإلميبُ ]صذُخ ٍغي‬
“Whoever saw a Munkar, he must change it with his hand. If he is not able (to change it with his
hand), then (he should change it) with his tongue. If he is not able (to change with his tongue), then
(he should change it) with his heart. And that is the weakest of Iman” (Sahih Muslim: 49)
Therefore as Muslims we are commanded to encourage the people upon the good and forbid the
evil. The Haq and the Baatil are clear and no one is allowed to be Tawaqquf when the issues are
clearly mentioned to him. Furthermore enjoining the good and forbidding the evil do not require the
approval of the ‘Ulamaa’. This noble obligation will be asked by Allah ‫ عز وجل‬to everyone on the Day
of Judgement.

Fitnah of Yemen
The beginning and the reason of the Fitnah
In this section, we are going to briefly mention the Fitnah which occured in Dammaj. This was
witnessed by me (Ahmad Banajah) as I was present in in the midst of this Fitnah. It was being said:

‫ؤٕو ٍنخ ؤدسي ثشؼبهبب‬
“The people of Makkah know its paths better than anyone”

And also the saying:

ُٔ‫ٍبىل اىجُذ ؤدسي دبب ف‬
“The homeowner knows better than anyone.”
And know O readers that anyone who saw what happened is not like one who heard it. I come from
the same town of ‘Abdur Rahman Al Mar’ee Al ‘Adanee and his brother ‘Abdullah Al Mar’ee. But the
truth is more beloved to us than anything else.

A new Markaz was to be built in Lahj and this news was known by all the Mashaa’ikh and students in
Dammaaj. The followers of ‘Abdur Rahman Al Mar’ee called the students to register by his
permission even before the Markaz started to be built. This is not the way of the Marakiz in Yemen.
Rather the way in Yemen is that, the Markaz is build first, then people will proceed to enter the
Markaz. This registration was kept secret from Asy Syaikh Yahyaa ibn ‘Ali Al Hajooree ‫( حفظه هللا‬the
successor of Asy Syaikh Muqbil ibn Haadi al Wadi’ee ( ‫ )رحمه هللا‬and the rest of the Mashaa’ikh in
Dammaaj. Students were being asked secretly in Dammaaj to register themselves in the Markaz.
Amongst those students who registered was myself as at first I thought it was upon Khair (goodness)
without realising the true intention of Al Mar’ee.
They promoted this new Markaz in various ways. Firstly, they made the price for the land to be
cheap so that the people could buy the land there. Secondly, they would always make comparisons
between Dammaaj and the new Markaz such as their saying that when someone buys a land in
Dammaaj, they do not completely own the land i.e. which means if they leave Dammaaj, the land
goes back to the original landlord who is from Dammaaj. However if someone buys a land in Lahj,
they would be able to own the land forever. They also say that the streets in Dammaaj are not
organised while the streets in the new Markaz are better organised. These are among the ways that
Al Mar’ee and his followers used to attract the people to the Markaz and cause division among the
brothers in Dammaaj. Think O readers, is this the way of a sincere person to seek the Face of Allah

‫عز وجل‬. If he would have been sincere, he would have certainly ask the Syaikh’s permission and not
keep it secret from him.

After Syaikh Yahyaa ‫ حفظه هللا‬became aware of the secret registrations that were taking place in
Dammaaj and the call to the new Markaz, he advised Al Mar’ee personally not to register people in
this way as it caused division between the brothers in Dammaaj. Syaikh Yahyaa ‫ حفظه هللا‬advised Al
Mar’ee like his own brother. For instance, in one of the occasions, Syaikh Yahyaa ‫ حفظه هللا‬said:
“By Allah, no one talks about Syaikh ‘Abdur Rahman. He is like my ‘Adud (humerus) i.e. right hand
This shows that Syaikh Yahyaa ‫ حفظه هللا‬advised Al Mar’ee with the best of advice but Al Mar’ee was
heedless to the advice and continued to call the brothers to register in his new Markaz. At the same
time his followers made separate circles with Al Mar’ee and did not attend the circles of Syaikh
Yahyaa ‫حفظه هللا‬. This further caused division among the brothers in Dammaaj.
Due to this situation, the Masyaaikh in Dammaaj like Syaikh Jaamil As Salwee‫ حفظه هللا‬tried to solve
this division in Dammaaj by advising Al Mar’ee and his followers. However, they were heedless of
the advice.
In one of the occasions after Fajr, Syaikh Yahyaa ‫ حفظه هللا‬asked ‘Al Mar’ee to explain himself in front
of all the people, but he refused. O readers, contemplate, every time Syaikh Yahyaa tried to close
the door to Fitnah, Al Mar’ee kept persisting in opening this awful door. If he is not a Fitnah maker,
he would have definitely explained himself when Syaikh Yahyaa ‫ حفظه هللا‬asked him to do so.
Then, the Masyaaikh of Yemen such as Muhammad ibn ‘Abdul Wahhab Al Washobi and Syaikh
Muhammad Al Imaam came to Dammaaj to advice Al Mar’ee to stop calling the people to register to
his Markaaz and advice Syaikh Yahyaa ‫ حفظه هللا‬to be silent. However, Al Mar’ee and his followers
were still heedless to the advice.

Division between the brothers in Dammaaj became worst due to the Fitnah of Al Mar’ee to the
extent that a fight broke out between two students. One was supporting Al Mar’ee and the other
was trying to defend Syaikh Yahyaa ‫حفظه هللا‬. That fight resulted in both being expelled from
When Al Mar’ee left Dammaaj to make Da’wah in ‘Adn, Syaikh Yahyaa ‫ حفظه هللا‬adviced him to
continue spreading the Da’wah there and told him that they are still brothers. O readers, Syaikh
Yahyaa ‫ حفظه هللا‬never expelled Al Mar’ee from Dammaaj and this is a misconception which is
widespread. By Allah ‫عز وجل‬, whoever says that Al Mar’ee is expelled from Dammaaj, he is a liar.
When Al Mar’ee was in ‘Adn, he gathered supporters for himself. It came to a point that the division
between those who ascribed themselves to Salafiyyah were noticed in many of the Masaajid in ‘Adn.
There were those who were supporters of Al Mar’ee and those who defended Dammaaj and Syaikh
Yahyaa ‫حفظه هللا‬. All of these incidents resulted in Tahazzub between the people.

While in Saudi Arabia, his brother, ‘Abdullah Al Mar’ee went around calling scholars to the side of
‘Abdur Rahman Al Mar’ee and warned against Dammaaj and Syaikh Yahyaa ‫حفظه هللا‬.
As was mentioned earlier, Muhammad Al Wasobi was trying to be a mediator between Syaikh
Yahyaa ‫ حفظه هللا‬and Al Mar’ee at the beginning of the Fitnah. However even when Al Mar’ee
continued his Tahazzub, Muhammad Al Wasobi still insisted that Syaikh Yahyaa ‫ حفظه هللا‬be silent.
How can Syaikh Yahyaa ‫ حفظه هللا‬be silent when Dammaj is being warned against?
The Fitnah became worse when ‘Ubayd Al Jaabiree fell into it. He did not seek advice from Syaikh
Yahyaa ‫ حفظه هللا‬who knew about the Fitnah the most as it began in his own Markaz. If he had done
that, he would have understood that Al Mar’ee and his follower was the one who were opposing the
Call to Salafiyyah in Dammaaj.
Below is a translated transcription found in the telelink that was given by Ubayd to the Salafi
brothers of Sudan which was recorded in the month of Ramadaan of the year 2008.
“As for Hajooree then he is a fool! Al-Hajooree, Yahyaa Hajooree deviated the Markaz, Markaz
Dammaaj, which was established by al-Allaamah, al-Aalim Shaikh Muqbil (‫) رحمه هللا‬. It (Markaz
Dammaaj) was established on the Sunnah, but al-Hajooree is a fool and has little shame and does
not speak in the manner of the people of knowledge rather he speaks in the manner of the people of
So I give advice to four types of people:
First: the people who are currently in Dammaaj, I advise them to leave it! They should go to other
Maraakiz that are widespread in Yemen which are run by, wa lillaahi hamd, those who are much
more intelligent than Yahyaa Hajooree. They also have adab and noble character.
Second: his guards who support him, their support him is support for foolishness...
Third: the companions of Shaykh Muqbil ‫رحمه هللا‬, for they are responsible and whoever of them has
the ability, wisdom and good politics are all responsible for what is going on with that man (Shaykh
Yahyaa) in the Markaz up to when he deviated from the Sunnah. I advise them to raise his affair with
the people of authority and remove him (Shaikh Yahyaa al-Hajooree) from the Markaz (Dammaaj)
and replace him with a man who can return it (the Markaz) to what it was upon during the time of
the founder Shaikh Muqbil (‫)رحمه هللا‬.
Fourth: those who travel to Yemen to study from the hands of Ahlus-Sunnah in Yemen, I advise them
to not go to Markaz Dammaaj, its condition is what it is! This is until al-Hajooree is removed and
Allaah blesses it with a man who will return it to what it was upon during the time of Shaikh Muqbil
(rahimahullaah).” (End Quote)

O sincere readers, is this the call to brotherhood? Is this the way to call to Salafiyyah and unity
among the Salafiyoon? Or is it a call to division between them?
Despite this incident, Shaikh Yahyaa’s ‫ حفظه هللا‬respond towards Ubayd Al Jaabiree was gentle. He
gave excuses for Ubayd’s warning against Dammaj like perhaps Ubayd was not aware of the true

side of the story regarding the Fitnah. Even with the kind advice by Syaikh Yahyaa ‫حفظه هللا‬, Ubayd
persisted in his warning against Syaikh Yahyaa ‫حفظه هللا‬.
After this Al Mar’ee, exposed his hatred to Shaikh Yahyaa ‫حفظه هللا‬. Al Mar’ee said that since he (Al
Mar’ee) started seeking knowledge, he had not seen a person Afjar fil khisom (unfair in argument),
Adzlam (more unjust) and Akdzab (a greater liar) than Yahya al Hajooree. By Alllah, when he was in
Dammaaj he used to have great respect and love towards Shaikh Yahyaa ‫حفظه هللا‬. On occasions when
Syaikh Yahya ‫ حفظه هللا‬went to ‘Umrah or Hajj, Al Mar’ee was appointed by Shaikh Yahyaa ‫ حفظه هللا‬to
take over his chair and teach the students in the Markaz. He used to present the Fatawa of Syaikh
Yahyaa ‫ حفظه هللا‬to the students, praise him highly and encourage the students to make Du’a for him.
However Al Mar’ee and his followers are spreading that all the people in Dammaaj are Haddaadee
and warn against Dammaj and Syaikh Yahyaa ‫حفظه هللا‬.

Regarding Maktabah Salafiyyah
Publications (SPUBS).



known as Salafi

Many people have asked me about SPUBS and about the conflicts between the people affiliated to
them and the scholars of Dammaj. I advice anyone who is in doubt on this conflict to look into who
has the proofs from the Quran and the Sunnah and who does not have it. We have already
mentioned who has taken the Right Path and who has gone astray. But now we will describe the
situation of our brothers in SPUBS and how they have gone astray from the Path of the Salaf.

We want to point out their error of staying in the Land of the Kuffar and beginning to live there
happily and establish their dawah in the midst of the kufr of Britain and the fitnah of the Dunya. How
can Dawatus Salafiyyah grow in the midst of the Jungle of Kufr? Out of all the Muslimeen the Salafis
are known to be the best of the Nation of Muhammad ‫ﷺ‬. Unfortunately this subject has never
been spoken about by SPUBS as they fear that they will themselves be exposed and hence they
speak about this in a hidden way. Where is their daleel to stay in the Kuffar land and not migrate to
the Land of the Muslims? In fact we can bring the following ahadeeth against staying in the Land of
the Kuffar and not migrating:
Hadeeth 1:

‫ال رْقطغ اذلجشح دىت رْقطغ اىزىثخ و ال رْقطغ اىزىثخ دىت رطيغ اىشَظ ٍِ ٍغشهبب‬
“Hijrah will not end until repentance ends, and repentance will not end until the Sun rises from the
West” (Irwa ul Ghalil : 1204)
Hadeeth 2:

.‫بُ اذلجشح ال رْقطغ ٍب مبُ اجلهبد‬

“ Hijrah will not cease as long as the enemy fight you” (as Sahih al Musnad: 1515)

Hadeeth 3:

‫ؤُ سعىه اهلل صيً اهلل ػئُ وعيٌ ثؼث عشَخ قجو جنذ فبػزصٌ ّبط ثبىغجىد فإعشع فُهٌ اىقزو‬
ٌُ‫ ؤّب ثشٌء ٍِ مو ٍغيٌ َق‬4 ‫ فجيغ رىل اىْيب صيً اهلل ػئُ وعيٌ فإٍش ذلٌ ثْصف اىؼقو وقبه‬،
‫ ال رشاَب ّبسامهب‬4 ‫ مل َب سعىه اهلل ؟ قبه‬4 ‫ثني ؤظهش ادلششمني قُو‬
"I am free from every Muslim that establishes his residence amongst the disbelievers." They (the
Sahaabah) said: "O Messenger of Allaah, why?" He said: "Their two (household) fires must not look
towards (i.e. face) each other.” (Irwa al Ghaleel :1207)
The first hadeeth says that Hijrah is open for the Muslimeen until the Sun rises from the West. So it
is the duty of any Muslim to migrate as soon as he can and not remain amongst the Kuffar. SPUBS
never made a comment that they would collect all the Muslims and migrate for the sake of Allah ‫عز‬
‫ وجل‬to the Land of the Muslims. Rather some of the scholars they seek fatawa from (i.e. Ubayd al
Jabiree) advice the Muslims to do anti-hijrah to Birmingham instead. Where is the daleel for this
fatwa of anti-hijrah? They remain among the Kuffar and are forced to even follow their laws and
rules and they do not openly express any intention of hijrah. For instance, they have to follow the
awful rules of divorce of the Kuffar, which allows divorce between a man and a woman anytime the
wife chooses to do so. They also have to live and work amongst free mixing and let their families join
into this free mixing and take the kuffar as their Awliyaa in their workplaces and hence go against
what Allah ‫ عز وجل‬orders in the following verses:

{‫}اىزَِ َزخزوُ اىنبفشَِ ؤوىُبء ٍِ دوُ ادلاٍْني ؤَجزغىُ ػْذٌٕ اىؼضح فةُ اىؼضح هلل مجُؼب‬
213 4‫اىْغبء‬
“Those who take disbelievers for Auliya' (protectors or helpers or friends) instead of believers, do they
seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory.”

ٌ‫}َب ؤَهب اىزَِ آٍْىا ال رزخزوا اىنبفشَِ ؤوىُبء ٍِ دوُ ادلاٍْني ؤرشَذوُ ؤُ ذبؼيىا هلل ػيُن‬
211 4‫عيطبّب ٍجُْب{ اىْغبء‬
“O you who believe! Take not for Auliya' (protectors or helpers or friends) disbelievers instead of
believers. Do you wish to offer Allah a manifest proof against yourselves?” (Surah An-Nisa verse 144)

As an explanation for the second and the third hadith, we are going to leave you with the
explanation of Syaikh Nasiruddin Al Albani ‫ رحمه هللا‬in his book “The Obligation of Hijrah from the
Lands of Shirk and Kufr” which is as follows:

“In some of the hadeeth, the Prophet (‫ )ﷺ‬made it a condition upon some new Muslims that they
pledge allegiance to disengaging from the Mushrikeen. In some of the hadeeth he (‫ )ﷺ‬said:
"Allah will not accept any action from a Mushrik after becoming Muslim until he leaves the
Mushrikeen for the Muslims. "
There are also other similar ahadeeth and I have verified some of them in al-Irwaa.
What is most unfortunate is that those who become Muslims in the current era, and alhamdulillah
they are many, is that they do not respond to this ruling by departing from the kuffar and making
their Hijrah to the lands of the Muslims, except a few of them. I attribute this to two matters:
Firstly: Their holding onto the Dunya and the easy means of living and welfare in their countries, on
the basis that they are living an enjoyable material lifestyle, even though there is no spiritual
element in that lifestyle, as is well known. Therefore, it is difficult for them to go to an Islamic
country as the means to a good lifestyle in Islamic countries are not thriving for them in their view.
Secondly: Importantly, due to their ignorance of this ruling (Hijrah from the Kuffar) they are excused
because they do not hear this ruling from any of the Du'aat whose translated words are widely
circulated into other language. Likewise, they do not hear this ruling from those who go to them in
the name of Da'wah; because most of them are not Fuqahaa' especially the likes of Jamaat utTableegh. Rather, they increase in clinging to these countries whenever they see that many Muslims
have acted contrary to the ruling by leaving their (Muslim) countries for Kuffar countries!
Where are the muslims for those that Allah ‫ عز وجل‬has guided to Islam so that they know the likes of
this ruling? And the Muslims themselves oppose it?
All they know is that Hijrah was in the past, like Jihaad. The Prophet ‫ ﷺ‬said:
" Hijrah will not cease as long as the enemy fight you."
In another hadeeth he (‫ )ﷺ‬said :
" Hijrah will not end until repentance ends, and repentance will not end until the sun rises from the
west,". Authenticated in al-Irwaa (1208).
So it is necessary to know that there are different types of Hijrah for different reasons. Its exposition
is another field, the important thing here is the Hijrah from the lands of the Muslims whatever the
case of the rulers in there Muslims lands who have deviated from Islam or have short-coming in

applying the ruling of Islam. For all of this in any case is better than how the Kuffar countries can be
described in terms of character, piety and manners. (End Quote)

Although this point is enough of a Jarh (dispraise) on SPUBS, let us continue further and bring more
of their grave errors and how they have strayed from the Path of the Salaf.

We would like to ask how they could perform the duty of forbidding evil and enjoining good if they
are in the midst of the fitnah of the Kuffar and the other vices of a Kuffar community. Forbidding evil
and enjoining good is a duty upon every single Muslim as Allah ‫ عز وجل‬orders us in the Quran as in
the following verse:

ٌٕ ‫}وىزنِ ٍْنٌ ؤٍخ َذػىُ بىل اخلري وَإٍشوُ ثبدلؼشوف وَْهىُ ػِ ادلْنش وؤوىئل‬
1044ُ‫ادلفيذىُ { اه ػَشا‬
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf
(i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism
and disbelief and all that Islam has forbidden). And it is they who are the successful.” (Surah Alu
Imran verse 104)

They seek donations from the people to fund their Da’wah. The Maktabathus Salafiyyah has hence
become more like a charity organization rather than an organization of spreading the Truth of Islam.
We have seen this in their websites, and these donation appeals are still being circulated in different
ways and methods. We have even come to know that some of the brothers if they want to send
their children to the Salafi school they find it difficult to do so as the fees are very high. Why does
SPUBS want money from these people who just want to educate their children in an Islamic
environment? Was there any incident in which the Prophet ‫ ﷺ‬ordered the collecting of money to
educate people? Moreover, if we look into their websites we also see them taking loans from the
bank to do their Dawah. But why do they take this hardship and even risk taking loans from the
banks that deal in Riba and therefore fall into the threat that Allah ‫ عز وجل‬mentions in Surah al
Baqarah in verse 278 and 279, where Allah ‫ عز وجل‬says:

1124‫}َب ؤَهب اىزَِ آٍْىا ارقىا اهلل ورسوا ٍب ثقٍ ٍِ اىشثب بُ مْزٌ ٍاٍْني{ اىجقشح‬

“O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from
now onward), if you are (really) believers.”

‫}فَةُِ ىٌَِّ َر ْفؼَيُىا فَ ْإرَُّىا ِثذَشِةٍ ٍَِِّ اىئَِّ وَسَعُىىِِٔ ۖ وَبُِ رُجِزٌُِ فَيَنٌُِ سُءُوطُ َؤٍِىَاىِنٌُِ ىَب َرظْيَُِىَُ وَىَب‬
1134‫ُرظْيََُىُ{ اىجقشح‬
“And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent,
you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you
shall not be dealt with unjustly (by receiving less than your capital sums). ”

We say how many scholars or strong students of knowledge or how many memorizers of the
Sahihain (Sahih Bukhari and Sahih Muslim) have they (SPUBS) produced? Rather they speak about
Dammajj and speak about the scholars of our Ummah in Yemen and their students. There is no
doubt that they are our scholars as the status of a scholar is given to those who have the Quran and
the Ahadeeth of our Messenger ‫ ﷺ‬in their hearts and fully comprehend their meanings and is
upon the Manhaj of the Salaf. How the unjust of SPUBS is in comparing the students of Dammaj,
most of whom are memorizers of the Quran and the Ahadeeth of the Messenger of Allah ‫ ﷺ‬like
the hadeeth in Bukhari, Muslim, Buloogh ul Maraam, Lu'lu wal Marjaan and others to their own
students. How can the students be upon the Haq while their teachers are upon something other
than the Haq. Allahul Mustaan.

As we know the daees of SPUBS themselves live among the kuffar and are not even known to be
from the memorizers of the Quran and the Ahadeeth of the Messenger ‫ﷺ‬. For instance, one of
their daees, Abu Sufian advised one of his students not to go to Dammaj but rather remain in
Birmingham and seek knowledge or go to Umm al Qura or Jamiah Islamiyah Madinah, both of which
is known to be led by Hizbis. The Hizbis there are numerous in number and the teachers themselves
are very well known to be from the Hizbis. Where is the proof for this in the Quran and Sunnah O
Abu Sufian? SPUBS say they teach and spread purely the Quran and Sunnah and the Manhaj of the
Salaf but in the same time one of their own daees advise his students against what the Quran and
Sunnah say, by advising his student to stay among the kuffar and not do Hijrah to the Lands of the
Muslims. This is because they have found a smooth and easy life in the Lands of Kufr and have begun
to adapt with the Kuffar rather than doing hijrah to the Lands of the Muslims where the life is rough
and hard as mentioned by Shaykh Al Albani rahimahullah in his words above. Shaytaan has
beautified the Dunya for their eyes and hence they remain there living happily with the Kuffar.

We say where is the brotherhood between those at SPUBS? Most of the brothers there as we have
seen are more selfish and care about their own Dunya and hence unity has broken down between
them. Do we know whether they are being led by any of the ‘Ulamaa’ or do we know that their
leadership is on the Right Path? All we know is that there has been a Ta'deel Mutlaq (general praise)
by some ‘Ulamaa’ but meanwhile there has been a Jarh Mufassar (Detailed dispraise) from a few
‘Ulamaa’ too. So as it is known from the rules of Jarh wa Tadeel and the well-known words of Shaykh
Rabee bin Hadee al Madkhalee ‫( حفظه هللا‬which explains the rules of the Jarh mufassar and the Ta'deel
Mutlaq), the Jarh Mufassar takes precedence over the Ta'deel Mutlaq. So they cannot use this
Tadeel Mutlaq as a strong tazkiyyah for them because the ‘‘Ulamaa’ who gave this Ta'deel Mutlaq
were not aware of the mistakes and the errors of SPUBS that were later exposed by the scholars
who issued the Jarh Mufassar. Their leadership and their daees are also very well known for their
Ta'assub (fanaticism) to Ubayd al Jabiree whether he be on the side of the Haq or on the side of the
Baatil. On one of their websites Salafitalk, in the section of 'In defence of the Scholars', they have
numerous defences of Ubayd and no defences or speech supporting Shaykh Yahya ‫ حفظه هللا‬or
Dammaj, although some of the scholars like Shaykh Rabee ‫ حفظه هللا‬have praised Shaykh Yahya ‫حفظه هللا‬
and Dammaj. But they rather speak about this issue in their private gatherings which exposes their
cowardice and their error of keeping away from the Truth with the excuse of staying in the middle.

I swear upon Allah ‫ عز وجل‬that I would say that the brothers at SPUBS are from among the
Muqalliduun (blind followers). The evidence that I would bring to support this is their Ta'assub to
Ubayd al Jabiree, Abdullah al Bukharee and Muhammad bin Hadee al Madkhalee. They stick to them
even if they stray from the Path of the Salaf saying that they are from the Kibaar so we should follow
them. Where is the evidence in the Quran and the Sunnah that shows that we should blindly follow
the Kibaar even in their errors? How many errors has Ubayd made (which I think is because of his old
age) such as his fatwa on anti-hijrah to Birmingham and his fatwa on legalising pictures for children
and also his fatwa on removing magic with magic? So following these men in their errors can easily
be understood as pure Taqleed (blind following) by any mind free of fanaticism.

Inshallah we are going to try in the next article to describe Dammaj and compare it to other Salafi
centres of knowledge around the world to the people in Yemen and to those outside Yemen and
what it means to the Salafis around the world.

‫عجذبّل اىيهٌ وحبَذك ؤشهذ ؤال بىٔ بال ؤّذ ؤعزغفشك وؤرىة بىُل‬