بيت الأثار

Shaykh Ṣāliḥ ibn ʿAbd al-ʿAzīz Āl al-Shaykh said: “So the issue during times of fitnah is not whether a man appears righteous or not righteous, obedient or disobedient, devoted in worship or not devoted in worship. These things are not the criterion. Rather, the criterion is: Is he following the Book of Allah, the Mighty and Majestic, according to what the Salaf established, what the Ṣaḥābah established, and what the Imāms of Islam established—or is he not following that? If he adheres to that, then he is the one who is saved. Otherwise, the trials are many, and arguments based upon doubtful matters are plentiful. For this reason, Allah, the Most High, said: “So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.),” [Surah Āl ʿImrān | Ayah 7] Here Allah mentions that the presence of deviation (zaygh) exists before following the ambiguous verses. Had there not been deviation in the heart, he would have believed in the ambiguous verses just as he believed in the clear verses, and the matter would not have become confused for him. The reality is that the way out of fitnah is the Book of Allah—acting upon what it contains of rulings, commands and prohibitions, and believing what it contains of reports and matters of ʿaqīdah.” 📓-[شرح أصول الإيمان ص. ١٨٦].

Shaykh al-ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī said: “If you pledge allegiance to an Imām, then do not betray. Be from those who are faithful (to their pledge). For this reason, when some people wanted to break the pledge of allegiance to Yazīd—and Yazīd was a wicked sinner, a tyrant, an oppressor, and he did this and that. Al-Ḥusayn was killed (i.e. during his rule), and grave atrocities were committed against the people of al-Madīnah. Yet despite that, Ibn ʿUmar, May Allah be pleased with them, and others from the senior Companions who were present denounced this. They denounced it with severe condemnation: How can they break this covenant, and how can they violate this pledge of allegiance?! Ibn ʿUmar gathered his sons and his family, then made the tashahhud, then said: ‘As for what follows: Indeed, we have pledged allegiance to this man upon the pledge of Allah and His Messenger, and indeed I heard the Messenger of Allah ﷺ saying: ‘Indeed, the betrayer will have a banner erected for him on the Day of Resurrection, and it will be said: This is the betrayal of so-and-so.’ And indeed, from the greatest acts of betrayal is that a man pledges allegiance to another man upon the pledge of Allah and His Messenger, then breaks his pledge of allegiance. So let none of you withdraw his allegiance from Yazīd, and let none of you involve himself in this affair, lest there be a complete and decisive separation between me and him.’” 📓-[نفحات الهدى والإيمان من مجالس القرآن ص. ١٣٢-١٣٣].

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (d. 1421 AH) said: “So if someone were to say: ‘I say: ‘Inna Allāha istawā,’ just as the Qurʾān says, And I do not add anything to that (i.e. he suffices with the wording alone, without affirming its meaning).’? We say: Shaykh al-Islām (Ibn Taymiyyah, d. 728 AH), may Allah have mercy on him, says: This statement is from the worst statements of the people of innovation and deviation—those who practise tafwīḍ, and who are called the people of tafwīḍ and the people of tajhīl. That is because this statement opened the door for the philosophers, the Bāṭiniyyah, and others to speak with their falsehood. For they said: ‘If you yourselves are ignorant and do not know what is intended, then we are the ones who know it!’ For this reason, he, may Allah have mercy on him, ruled that this statement is from the worst statements of the people of innovation and deviation—and he spoke the truth, may Allah have mercy on him. He mentioned this in his book: ‘Al-ʿAql wa al-Naql’, which is ‘Darʾ Taʿāruḍ al-ʿAql al-Ṣarīḥ wa al-Naql al-Ṣaḥīḥ’. So is it possible that the noblest part of the Qurʾān—namely, that which relates to the Names and Attributes of Allah—should be unknown? Never! This is impossible.” 📓-[شرح عقيدة أهل السنة والجماعة ص. ١٩٢].

Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh (d. 1389 AH) said: “Every person who makes it his habit to revile the judges and the students of knowledge, and to cause confusion against them, then the evil consequence of that returns only upon himself, and his share of it is nothing but failure and the tarnishing of his reputation. However, all praise is due to Allah, among the Jamāʿah are those in whom there is blessing and who preserve the position of the people of knowledge. And the matter of causing confusion is not pleasing to Allah, nor to His Messenger, nor to us, nor to the rest of our brothers, nor to the rulers. And we ask Allah, before everything else, to guide them, and to strengthen the rulers over them by employing the legislated disciplinary punishments which restrain corruption and bring about the rectification of the servants.” 📓-[فتاوى و رسائل الشيخ محمد بن ابراهيم بن عبد اللطيف آل الشيخ ١٢/٣٣٨].

Shaykh Aḥmad ibn Yaḥyā ibn Khiḍr al-Zahrānī, May Allah preserve him, said: “The issue of al-ʿudhr bil-jahl in matters of ʿAqīdah: Among Ahl al-Sunnah wal-Jamāʿah, there is a difference of opinion regarding this. From them are those who excuse (due to ignorance), and from them are those who do not excuse. Yet, there did not occur between them declaring one another ignorant, foolish, innovators, or disbelievers. Treatises have been written on this matter, and their speech is extensive and dispersed throughout their books, while mutual love, affection, respect, and esteem remained between both sides. None opposed the methodology of the scholars in this issue and others except the Ḥaddādiyyah, who falsely and deceitfully cloak themselves with the methodology of the Salaf. They are a Takfīrī sect—we seek refuge with Allah from their evil and plotting. They declared those who excuse due to ignorance to be ignorant, foolish, innovators, and even disbelievers! They split the ranks and spread poison, enmity, and hatred among the students of knowledge through certain issues. The people of knowledge and virtue have clarified their danger in numerous works, including: A. ‘al-Maqālāt al-Athariyyah fī al-Radd ʿalā Shubahāt wa Tashghībāt al-Ḥaddādiyyah’ by our Shaykh, the ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī, May Allah preserve him. B. ‘al-Naqūlāt al-Athariyyah fī al-Radd ʿalā al-Ṭāʾifah al-Ḥaddādiyyah’ by Shaykh ʿAbdullāh al-Aḥmarī, May Allah preserve him, with introductions by the ʿAllāmah Aḥmad ibn Yaḥyā al-Najmī, May Allah have mercy upon him, and the ʿAllāmah Ṣāliḥ al-Fawzān, May Allah preserve him. So beware, beware of this Ḥaddādī sect. It is upon us to cling to the path of the senior scholars in both speech and action, to proceed upon their methodology, and to take from their sincere advice, directives, admonitions, warnings, and guidance concerning the religion and worldly affairs.” 📓-[التعقبات الأثرية على متن العقيدة الطحاوية ص. ٢٣].