Examples of the Opponents' Transgressions Against Al-Hajuri
نماذج من تجاوز الخصوم في حق العلامة المظلوم
Examples of the Opponents' Transgressions Against the Wronged ʿAllāmah
تعليق أبي سليمان سلمان بن صالح العماد
Commentary of Abū Sulaymān Salmān bnu Ṣāliḥ al-ʿImād
الجزء الأول
Part One
https://www.sh-salman.com/sounds/621
Transcribed, translated, and prepared by:
عبدالرحمن بن ميهوب القداري
ʿAbdurraḥmān bnu Mīhūb al-Qaddārī
بسم الله الرحمن الرحيم، الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعد:
In the name of Allāh, the All-Merciful, the Merciful. All praise is due to Allāh, and peace and blessings be upon the Messenger of Allāh, his family, and his companions. To proceed:
فإن من موارد الهلكة الخطيرة، التي من تهاون بها جنى عاقبة ذلك عاجلا ومستقبلا لهي ظلم الآخرين، سيما إذا كانوا ممن لهم عظيم منزلة في الأمة، كالعلماء، حملة الشريعة الغراء، لما يترتب على ذلك من الصد عن سبيل الله.
Among the gravest paths to ruin — such that whoever is careless about them reaps the consequences both immediately and in the future — is the oppression of others, especially when those others hold a great station in this Ummah, such as the scholars who are the bearers of the noble Sharīʿah, given that this results in turning people away from the path of Allāh.
وقد زلت أقدام وزاغت أفهام وتولد من رحم ذلك شدة الفجور والخصام - وإلى الله المشتكى - حين يصور المظلوم المدافع عن نفسه ظالما، والظالم المتوثب مظلوما.
Many have stumbled in this matter, and many understandings have gone astray, and from this have been born intense wickedness and strife — and to Allāh alone is our complaint — when the oppressed person who is merely defending himself is portrayed as an oppressor, and the aggressive wrongdoer is portrayed as the victim.
ومما يحزن جدا لهو خفاء هذه الحقيقة عن أعين الكثير من الناس، لعوامل كثيرة منها:
What is deeply saddening is how this truth remains hidden from the eyes of so many people, owing to numerous factors — among them:
1. the extreme wickedness of the adversaries and their distortion of the facts,
2. the backing of many overt and covert hands behind them,
3. and the intense social media agitation surrounding it
4. especially given that the oppressed person is occupied with the legitimate right of self-defense,
5. and may fall short in pursuing his adversaries due to their sheer number and their relentless assault upon him. As the poet aptly put it: "The gazelles multiplied around Khirāsh, so Khirāsh no longer knows which one to hunt".
على حد تعبير القائل: تكاثرت الضباء على خراش، فما يدري خراش ما يصيد.
ورغم ذلك يبقى المظلوم هو المنتصر المعان مهما حصل له، ولو لم يكن إلا خفة الحمل عليه يوم العرض على الله، حين يجتمع الخصوم فينشب الظالم بظلمه.
Despite all that, the oppressed person remains the true victor, divinely aided, no matter what befalls him — even if it be nothing more than the lightness of his burden on the Day he is presented before Allāh, when adversaries are gathered and the oppressor is seized in his own wrongdoing.
أما والله إن الظلم لؤم، وما زال المسيء هو الظلوم، إلى الديان يوم الدين نمضي، وعند الله يجتمع الخصوم.
By Allāh, oppression is the mark of the vile, and the wrongdoer ever remains the true oppressor. To the Recompenser on the Day of Judgment we proceed, and before Allāh the adversaries shall all be gathered.
وقد شهدنا منذ السنوات الأولى من الطلب ما تعرض له عالم من علماء المسلمين الناصحين الثابتين المنافحين عن السنة وأهلها، أبرز تلاميذ الإمام المحدث الكبير العلامة النحرير الشهير مقبل بن هادي الوادعي رحمه الله، بنص كلامه فيه.
Since our earliest years of seeking knowledge, we have witnessed what one of the Muslims' sincere, steadfast, and valiant scholars — a defender of the Sunnah and its people — has been subjected to. He is the most prominent student of the great Imām and ḥadīth scholar, the renowned and brilliant ʿAllāmah Muqbil bnu Hādī al-Wādiʿī, may Allāh have mercy on him — as confirmed by his own teacher's words regarding him.
وقد شهد بذلك من سمعه وهو على فراش الموت، وإليك هذه الشهادة، وفيها يقول عبد الله ماطر هداه الله:
This was witnessed by those who heard him as he lay on his deathbed. Here is that testimony, in which ʿAbdullāh Māṭir — may Allāh guide him — says:
وقد سألت الشيخ – وأنا والله ليس بيني وبينه إلا الله عز وجل – وأنا في غرفته على سريره الذي ينام عليه، فقلت: "يا شيخ، إلى من يرجع إليه الإخوة في اليمن؟ ومن هو أعلم واحد في اليمن؟" بهذا المعنى قلت له، فسكت الشيخ قليلا، ثم قال: "الشيخ يحيى".
I asked the sheikh — and by Allāh, there was none between him and me but Allāh, Mighty and Majestic — while I was in his room, at the very bed on which he slept. I said: 'O Sheikh, toward whom should the brothers in Yemen turn? Who is the most knowledgeable person in Yemen?' — in that sense I put it to him. The sheikh was silent for a moment, then said: 'Sheikh Yaḥyā'.
نعم، أيها الإخوة، هذه هي الكلمة التي قلت لكم أني سأؤخرها يوم رجعنا من جدة وتكلمنا معكم في تلك الليلة، فلا نسمح لمن ينفر عن هذا المكان المبارك، وعن جهود الشيخ يحيى، وعن جهود شيخنا مقبل رحمه الله تعالى.
Yes, brothers — this is the statement I told you I was saving the day we returned from Jeddah and spoke with you that night. We will not allow anyone to drive people away from this blessed place, nor from the efforts of Sheikh Yaḥyā, nor from the efforts of our Sheikh Muqbil, may Allāh have mercy on him.
أردت أن أقول لك أنه لست أنا الذي صنفت شيخنا العلامة المحدث الفقيه يحيى بن علي الحجوري حفظه الله: أبرز تلاميذ الإمام الوادعي رحمه الله. بل شيخه الذي شهد له بذلك، وهو خليفته على كرسيه وداره وطلابه بنص وصيته له.
I want to make clear that it was not I who designated our Sheikh, the ʿAllāmah, the ḥadīth scholar and faqīh, Yaḥyā bnu ʿAlī al-Ḥajūrī — may Allāh preserve him — as the most prominent student of al-Imām al-Wādiʿī, may Allāh have mercy on him. Rather, it was his own teacher who bore witness to that, the very man who appointed him as his successor on his seat, in his institute, and over his students — by the explicit text of his bequest to him.
ومنذ قام شيخنا مقام شيخه ومسك الدعوة بيد من حديد – كما ذكر ذلك العلامة ربيع المدخلي رحمه الله – حتى ابتلي بحساد ومناوئين يؤزهم الشيطان وجنوده من الجن والإنس، يوحي بعضهم إلى بعض زخرف القول غرورا.
Ever since our Sheikh took his teacher's place and held the daʿwa with an iron grip — as the ʿAllāmah Rabīʿ al-Madkhalī, may Allāh have mercy on him, noted — he has been tested by enviers and opponents spurred on by ash-Shayṭān and his soldiers from among jinn and men, inspiring one another with the allure of deceptive speech.
فقام شيخنا يحيى ومن معه من إخوانه وطلابه مدافعين عن العلم والدعوة التي يحملونها. فبارك الله في جهودهم وكبت خصومهم وأعداءهم.
And so our Sheikh Yaḥyā rose up, together with his brothers and students, defending the knowledge and the daʿwah they carry. Allāh blessed their efforts and laid low their opponents and enemies.
وإن من القواعد الجلية التي تدل عليها النصوص الواضحة، أن المظلوم له حق الدفع عن نفسه، وأن الظالم هو المتحمل التبعات، كما قال تعالى:
Among the clear principles established by the explicit texts is that the oppressed person has the right to defend himself, and that it is the oppressor who bears the consequences — as Allāh, Most High, says:
{ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (39) وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ (40) وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ (41) إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (42) وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ (43) } [الشورى: 39-43]
"And those who, when tyranny strikes them, they defend themselves (39) And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers (40) And whoever avenges himself after having been wronged - those have not upon them any cause [for blame] (41) The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment (42) And whoever is patient and forgives - indeed, that is of the matters [requiring] determination (43)" [Sūrat ash-Shūrā: 39–43]
وكم صرح شيخنا يحيى حفظه الله بذلك وأنهم ظلموه، فاستمع إليه:
And how many times has our Sheikh Yaḥyā — may Allāh preserve him — explicitly stated that they have wronged him. Listen to him:
ظلموني! ظلموني في طلابي، وظلموا الدعوة، وضيعوا كثيرا منهم بغير حق.
They wronged me! They wronged me through what they did to my students, and they wronged the daʿwah, and they squandered many of them without any right.
واستمع إليه وهو يقول أيضا:
And listen to him as he also says:
انظروا هذا التشويه، حرام عليهم والله حرام. أنا أعتقد ما يعتقده السلف الصالح وما جاء به الكتاب والسنة والمرسلون. أعتقد أني إن أخطأت أتوب إلى الله، وأنه واجب علي أن ألزم مكارم الأخلاق، وواجب علي أن أسعى بكل ما هو خير، بكل ما هو نفع لي ولإخواني المسلمين بقدر ما أستطيع.
Look at this defamation — it is impermissible for them, by Allāh, impermissible! I hold the same belief as the righteous predecessors, and what has been brought by the Book, the Sunnah, and the Messengers. I believe that if I err, I repent to Allāh, and that it is obligatory upon me to adhere to noble character, and obligatory upon me to strive with all that is good and beneficial — for myself and for my fellow Muslims — to the best of my ability.
[وقال أيضا:]
[And he also said:]
'نحن معنا مئة خطإ على يحيى الحجوري'، هذا الكذاب – لعنة الله…[على الكذابين] – والله لو كان معكم ثلاثة أخطاء لصرختم بها وملأتم الدنيا… [يضحك الشيخ] …صحيح… كذبة هؤلاء، فجرة. أو كلما طردنا واحدا ذهب يكذب؟ وعندهم أساليب فتانة وشبهات، وحتى بالكذب، ممكن [أن] يأتي بكذبة ويلفلفها ويلملمها، أهم شيء [أن] يفتن الشخص. حتى بالكذب. لا إله إلا الله. الله يسلم الدعوة من فتنة هؤلاء المحرشين.
[They say:] 'We have a hundred mistakes against Yaḥyā al-Ḥajūrī.' These liars! May Allah curse…[the liars]. By Allah, if you really had even three mistakes against me, you would have shouted them everywhere and filled the world with them… [the shaykh laughs] …True… these people are liars, wicked people. Is it that every time we expel someone, he goes off spreading lies? They have deceptive methods and dubious arguments. A person can even come with a lie, dress it up, piece it together, and present it convincingly. The only thing that matters to them is putting people to trial and confusion, even through lies. Lā ilāha illā Allāh. May Allah protect the daʿwah from the fitnah of these troublemakers.
وبناء على هذه المقدمة، أحب أن أوقفك أخي المنصف الكريم، على نماذج من ذلك الظلم بأصوات القوم. وقد دفعنا إلى جمع ذلك ما قام به الخصوم منذ زمن من اقتطاع بعض الكلمات التي قيلت في سياق الدفع عن النفس والدعوة.
Based on this introduction, I would like to bring to your attention, my fair-minded and noble brother, some examples of that very oppression — in the voices of those people themselves. What drove us to compile this is what the adversaries have been doing for some time: clipping certain statements that were made in the context of self-defense and the defense of the daʿwah.
ولولا أنها قيلت في سياق الدفع، لما كان ينبغي أن تقال، ولكن إذا عرف السبب بطل العجب.
Had they not been said in the context of defense, they ought not to have been said at all — but once the reason is known, the wonder dissipates.
فحين يسمعها العامي ربما تأثر من ذلك. وكم كررت مرارا نشر قول شيخنا يحيى حفظه الله:
When an ordinary person hears them out of context, he may well be swayed by them. And I have repeatedly circulated the following statement of our Shaykh Yaḥyā, may Allah preserve him:
انظروا منذ قامت الدعوة إلى الآن، هاتوا لي واحدا بدأته بالكلام أنا وتكلمت فيه، وأنا أتوب إلى الله عز وجل من أمامكم، وفيما بيني وبين رب العالمين. ولكن من بغى علي [الكلام غير واضح، ولكن لعله 'أستقيده'، بمعنى أقتص منه].
Check from the day the daʿwah was established until now — bring me a single person whom I myself initiated speech against and spoke about. I repent to Allāh, Mighty and Majestic, right here before you, and in what is between me and the Lord of all worlds. But whoever transgressed against me [speech unclear, perhaps: 'I will seek retribution from him'].
وعليه، فالخلاصة: الظلم حصل منهم، وهم من بدأ الكلام، وجميع كلام الشيخ فيهم هو دفع وليس بدءا.
The conclusion, then, is this: the wrongdoing came from them, they were the ones who initiated the speech, and everything the sheikh has said about them is defense and not instigation.
The Examples
⚠️ Translator's note: The following quotations include explicit and offensive language. Some readers may find them inappropriate or disturbing.
وإلى الشروع في المقصود، والله المستعان وعليه التكلان.
And now to the intended purpose. Allāh is the one from whom all aid is sought, and upon Him we rely.
هذا عبيد الجابري رحمه الله يقول:
This is ʿUbayd al-Jābirī, may Allāh have mercy on him, saying:
الحجوري الضال المبتدع الأحمق السفيه.
Al-Ḥajūrī — the misguided, the innovator, the idiot, the imbecile.
And he says:
نشأة الحجوري سوقية.
Al-Ḥajūrī's upbringing is common and low-class.
And he says:
إما أن الرجل دسيسة، على أهل السنة، فهو رجل بذيء، فحاش، طعان، كذاب.
Either this man is a plant against the people of the Sunnah — for he is a vulgar, foul-mouthed, slanderous liar.
And he says:
سفيه، شرس، سيء الخلق، وهذا ظاهر على طلابه المولعين به المقتفين نهجه. الثالث: الحماقة، أحمق، نعم.
An imbecile, aggressive, of vile character — and this is clearly apparent in his students who are infatuated with him and follow his path. The third trait: Idiocy — he is an idiot, yes.
And he says:
هذا مجنون أعطي عصا، فصار يضرب بها ذات اليمين وذات الشمال. [كلام غير مفهوم، ولعله 'هذا باغي']، هذا جاهل. أظن أن الشيخ لو كان حيا، ما ولاه حظيرة غنم. فكيف يجلس متربعا على أرضه، يأمر وينهى ويقرر السنة. حق هذا أن يستتاب، فإن تاب وإلا ضربت عنقه.
This is a madman who was handed a bat and started striking left and right with it. [Speech unclear, perhaps: 'This one is a transgressor'] — this is an ignorant man. I believe that if the sheikh [Muqbil] were alive, he would not have put him in charge of even a sheep pen. So how does he sit enthroned upon his land, commanding and forbidding and determining what the Sunnah is? This one deserves to be called to repentance — and if he repents, well and good, otherwise his neck should be struck.
قل لي بربك أيها المنصف: هل على من رد عن نفسه هذا الظلم والبغي يلام؟
Tell me, by your Lord, O fair-minded one — can the person who defends himself against such injustice and aggression be blamed?
وهذا محمد بن عبد الوهاب الوصابي رحمه الله يقول:
And this is Muḥammad bnu ʿAbd al-Wahhāb al-Waṣṣābī, may Allāh have mercy on him, saying:
[الكلام غير واضح، ولكن لعله 'فشى ظلم'] الحجوري، الخراء البوال. الحجوري بشر، يخرأ ويبول. الحجوري بشر، شاب عنده طيشان، حماقة….
[The speech is unclear, but perhaps it is "the injustice has spread, that of"] al-Ḥajūrī, the defecating and urinating one. Al-Ḥajūrī is a human being; he defecates and urinates. Al-Ḥajūrī is a human being, a young man given to recklessness and foolishness…
And he also says:
ففعل الحجوري ومن تعصب له من طلابه لا يمثل الإسلام، ولا يمثل السنة، ولا يمثل المنهج السلفي. ومن قال إنه يمثل الإسلام، فقد اتهم الإسلام، اتهمه بالشدة والغلظة والعنف، وأنه يسب الناس ويلعن الناس ويهجر الناس ويقاطع الناس، وهو اتهم الإسلام بكل بلية.
The actions of al-Ḥajūrī and those among his students who are fanatically loyal to him do not represent Islām, do not represent the Sunnah, and do not represent the Salafī methodology. And whoever says that they represent Islām has accused Islām — he has accused it of harshness, severity, and violence, of insulting people, cursing people, ostracizing people, and cutting people off — and thereby laid every calamity at the door of Islam.
قل لي بربك أيها المنصف: هل على من رد عن نفسه هذا الظلم والبغي يلام؟
Tell me, by your Lord, O fair-minded one — can the person who defends himself against such injustice and aggression be blamed?
وهذا عبد الله البخاري هداه الله يقول:
And this is ʿAbdullāh al-Bukhārī — may Allāh guide him — saying:
[الكلام غير واضح، ولكن لعله 'هذا' أو 'أقول'] جمع زبالات الإخوان [المسلمين].
[Speech unclear, perhaps: 'This' or 'I say:'] [Ḥajūrī] carries within him all the filth and garbage of the [Muslim] Brotherhood.
And he also says:
[الكلام غير واضح]، أيها القبيح.
[Speech unclear], you vile wretch.
And he also says:
أما من حيث السلوك، وبذاءة اللسان، وقبح اللسان، فحدث من هذا ولا حرج.
As for his conduct, and the vulgarity and ugliness of his tongue — speak of it without restraint.
وهذا محمد بن هادي هداه الله يقول:
And this is Muḥammad bnu Hādī — may Allāh guide him — saying:
قلت يحيى الحجوري رجل سفيه، وما عنده إلا السفه والسب والشتم. و[لـ]ماذا يذهب إلى دماج؟ [ما الذي] يستفاد منه الآن من يحيى؟ إلا السب والسفه والشتم.
I said: Yaḥyā al-Ḥajūrī is an imbecile with nothing to offer but imbecility, insults, and verbal abuse. Why would anyone go to Dammāj? What does anyone gain from Yaḥyā now? Nothing but insults, imbecility, and verbal abuse.
وهذا أبو مالك الرياشي يقول:
And this is Abū Mālik ar-Riyāshī, saying:
وليس وليا للأمر لا يجوز نكث بيعته، فهو طويلب علم حقير فاشل، هذه واحدة.
He is not a walī al-amr (legitimate Muslim ruler), such that breaking his bayʿah would be impermissible. He is a minor, contemptible, failed knowledge seeker. That is one point.
And he says:
الحجوري وأصحابه مثل اليهود، فالحجاورة مثل اليهود.
Al-Ḥajūrī and his companions are like the Jews — the Ḥajāwira are like the Jews.
وهذا عرفات المحمدي هداه الله يقول:
And this is ʿArafāt al-Muḥammadī — may Allāh guide him — saying:
يحيى الحجوري رجل هالك كذاب صاحب بدع مبتدع. أنا قرأت كثيرا من كتبه، والله والله فيها بدع، فيها مخالفات.
Yaḥyā al-Ḥajūrī is a doomed liar, a man of innovations, an innovator. I have read many of his books — by Allāh, by Allāh — there are innovations in them, there are violations in them.
[يحيى بن علي الحجوري]
فاعتبروا يا أولي الأبصار. [هم] كذابون، والله. يكذبون كذبا صراحا. أهم شيء أنهم يجذبون لهم أناسا، يبعدون أناسا عن طلب العلم.
[Yaḥyā bnu ʿAlī al-Ḥajūrī]
Take heed, O you who have insight! They are liars — by Allāh. They lie outright. Their only aim is to draw people to their side and drive people away from seeking knowledge.
And he also says:
[عرفات المحمدي]
الحجوري صار شيطانا أخرسا، لا عاد يذكر لنا عمرو خالد، ولا طارق السويدان، ولا الإخوان المسلمون؛ ساكت.
[ʿArafāt al-Muḥammadī]
Al-Ḥajūrī has become a mute devil — he no longer mentions ʿAmr Khālid, nor Ṭāriq as-Suwaydān, nor the Muslim Brotherhood. He is completely silent.
[يحيى بن علي الحجوري]
يكذبون كذبا صراحا.
[Yaḥyā bnu ʿAlī al-Ḥajūrī]
They lie outright.
وهذا المتهور سعيد الخولاني يقول:
And this is the reckless Saʿīd al-Khawlānī, saying:
حمقى، أحمق فرقة ممن ينتسبون إلى السنة: الحجاورة.
Idiots — the most idiotic group among those who claim affiliation to the Sunnah is the Ḥajāwirah.
And he also says:
والحجوري نفسه – الكبير – يقول: بعض أهل البدع يأخذون أهل السنة وطلاب العلم على الموتورات [كلام غير واضح، ولعله 'ويجعلونهم'] في المساجد. كذبت والله، أف لهم، ولدعوتهم. ووالله إنهم في صدود وفي هوان.
And al-Ḥajūrī himself — the big one — says: 'Some of the people of innovation take the people of the Sunnah and knowledge seekers on their motorbikes [speech unclear, perhaps: 'and put them'] into the mosques'. You have lied, by Allāh! Fie (shame) upon them and upon their daʿwah! By Allah, they are in aversion and disgrace.
وهذا المعتوه أسامة بن عطايا، استمع إليه:
And this is the lunatic Usāma bnu ʿAṭāya — listen to him:
يحيى الحجوري الفجوري – في الخصومة – فجور!.
Yaḥyā al-Ḥajūrī al-Fujūrī (the dissolute one) — in enmity, nothing but dissoluteness!
مجنون، يحيى الحجوري، سفيه.
Mad — Yaḥyā al-Ḥajūrī — an imbecile.
يعني هو كان في البداية لما وضعه الشيخ مقبل، كان جيدا، لكن انجن، فقد عقله.
At the beginning, when sheikh Muqbil placed him in his position, he was fine — but then he went crazy and lost his mind.
طلبي أنا من الحجاورة أن يتوبوا إلى الله، يتركوا التعصب لهذا المجنون يحيى الحجوري، اتركوا التعصب لهذا السفيه.
My appeal to the Ḥajāwirah is that they repent to Allāh and abandon their fanatical partisanship toward this madman Yaḥyā al-Ḥajūrī — abandon your partisanship toward this imbecile.
فصار طائشا سفيها أرعن، في تلك الفترة الزمنية، بعد هذه المشاكل، نعم.
For he became reckless, imbecile, and rash in that period of time, after these troubles — yes.
وهذا وذاك، إنما شرطي في الذكر هو أقوال كبارهم ومشهوريهم. وأما صغارهم فهناك كلام تقشعر منه الأبدان، وليسوا أهلا أن نذكرهم في هذا المقام.
All this and more — yet my criterion for inclusion here has been only the statements of their senior and well-known figures. As for the lesser ones among them, there are things said that make the skin crawl, and they are not worthy of mention in this context.
وحتى هؤلاء الذين ذكرناهم، لولا أننا اضطررنا لذكرهم، لما أحببنا أن نذكرهم، سيما وقد كفانا الله شرهم جميعا، وقد تفرقوا هم أنفسهم وصار بعضهم يجلد بعض، وهذه نتيجة حتمية للظلم، نسأل الله العافية.
And even those we have mentioned — had we not been compelled to do so, we would not have wished to mention them, especially since Allāh has already sufficed us against all of their harm. They have fragmented on their own, and some of them have turned to lashing out at one another — which is the inevitable outcome of oppression. We ask Allāh for well-being.
وأخيرا أخي المنصف الكريم، اسمع وتأمل: فأي كلمة قالها شيخنا في أحد من هؤلاء أو غيرهم، ممن ينتسبون إلى العلم والسنة، فانظر فيها. فإن لم تجد مثلها أو أشد منها من الطرف الآخر، أو كانت بدءا لا دفاعا، فلك أن تردها على قائلها وتحمله مسئولية مقولته، ولك أن تحكم بأنه أخطأ فيها، وباب النصيحة مفتوح.
And finally, my fair-minded and noble brother, listen and reflect: any statement our sheikh has made about any of these or others who claim affiliation to knowledge and the Sunnah — examine it. If you cannot find its equal or worse from the other side, or if it was an opening salvo rather than a defense, then you are entitled to reject it from its speaker, hold him accountable for it, and judge that he erred in it. The door of sincere counsel is open.
وأنا بريدك إن شئت حتى تسمع ما يسرك إن شاء الله.
And I am your correspondent if you wish — so that you may hear what will please you, in shāʾ Allāh.
والخلاصة أخي الكريم: أن القوم فعلا ظلمونا بشدة، والله الموعد.
The bottom line, my noble brother, is that these people have truly and grievously wronged us; and we will meet before Allāh.
فإن تحللوا من ظلمهم وما أحدثوه من فتنة وشق للدعوة وما ترتب على ذلك، رجعنا عما قلنا فيهم وعفونا عنهم.
Should they clear themselves of their wrongdoing and of the strife and division they have sown in the daʿwah — and all that has followed from it — we will retract what we have said about them and pardon them.
وإن حصل من بعضنا نحوهم شيء من التجاوز، في سياق الدفع والرد، فنحن على استعداد تام أن نرجع عن ذلك ونتحلل منه.
And if any of us went too far toward them in the context of defense and rebuttal, we are fully prepared to retract that and seek absolution from it.
والظلم والتجاوز يجب التحلل منه، سواء رجع الخصم وتاب أو لم يفعل، فالظلم ظلمات يوم القيامة، وما أحد يغني عن أحد.
Wrongdoing and excess must be atoned for regardless of whether the adversary repents and returns or not — for oppression is layers of darkness upon the oppressor on the Day of Resurrection, and no one can avail another.
ومن هنا أقول لكل الخصوم ولكل من تعرضت له بنقد أو رد أو بيان: فإن حصل ظلم أو تجاوز غير مقصود، فأنا حاضر ومستعد للرجوع والتوبة والتحلل، وكل ما عليه هو أن يأخذ الكلمة المعينة ويبين بطلانها والتجاوز والظلم فيها، وأنا أرجع عنها وأنا صاغر، وهذا أعتقده واجبا علي.
From this I say to all adversaries, and to every person I have criticized, rebutted, or called to account: if any wrong or unintentional excess has occurred, I am present and fully prepared to retract, repent, and seek absolution. All he needs to do is identify the specific statement and demonstrate its falsehood and the excess and wrong it contains — and I will retract it, humbly and willingly. This I believe to be obligatory upon me.
والله على ما أقول وكيل.
And Allāh is Witness over all that I say.
سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك.
Glory be to You, O Allāh, and praise. I bear witness that there is no god but You. I seek Your forgiveness and repent to You.