Al-Jarh wat-Ta’deel is Only Allowed For Scholars. It Is Not Allowed for Talibe ILM

 

Al-Jarh wat-Ta’deel is Only Allowed For Scholars. It Is Not Allowed for Talibe ILM

Indeed , A Gateway to evil has been opened in these days. The Student Of Knowledge is Involving In matter of ‘Jarh wa Ta’deel’. Nobody achieves proficiency or has the ability in relation to the subject of ‘Jarh wa Ta’deel’ except Scholars In islam.

We know this and we traverse upon this; that ‘Jarh wa Ta’deel’ – which the scholars were known for – they traversed upon this way and this was within the confines and legislation of the Sharee’ah…

Now Let We See What Scholars Say About This Issue.

1. Shaykh. Al- Allamah Saleh Al Fawzaan { Hafidaullah }

Question : We Want An Advice Regarding Some Scholars Who Fall Into Creed Related Errors who are There After Refuted So THAT it becames Chaos is it Good And For the Knowledge KNOWN STUDENTS Who Should Do it…???

Shaykh. Salaeh AL Fawzaan Replyed : It Is, As Said , OBLIGATORY That ” ONLY ” The Scholars Refute. They Know How They Should Refute And How They Should Reject The Doubts. And When it is Time for Refutation and When It is not time for the refutation.

This Is Referred Back to The Scholars. if the Brothers Lack The Ability their duty is to take the matter to the scholars. This is a type of cooperation upon Birr (piety) and Taqwa (fear of Allah).

Source : https://www.youtube.com/watch?v=j_-uzXyxPFs&feature=youtu.be

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2. Shaykh. Al- Allamah Abdul Muhsin Al Abbad { Hafidaullah }

Only for scholars used to do jarah wa tadeel. But others do critisim does not stand upon that critisim.

Shaykh.all-Allamah Abdul Muhsin Al ’Abbaad: Said

Scholars used to use al-Jarh andat-Ta’deel to determine whether or not hadiths were valid, for this reason the books of narrators are replete with biographies that contain what the scholars said about people, “So and so said this … and so and so said that … and so and so said this … and so and so said that,’ some of them would praise and others would criticise.

But some of the scholars who praise [a certain individual] may not have come across anything [in terms of jarh] regarding a person who has been criticised [by others], and as a result they praise a person based upon what is apparent to them.

Others may criticise a person about something which does not stand up as a criticism. Some scholars are harsh in their jarh such that they perform jarh over an issue which does not stand up as a point of jarh.

[Anyway,] the important thing here is that they used to busy themselves with al-Jarh and at-Ta’deel in order to become acquainted with which hadiths were authentic and which weren’t, which were valid and which weren’t, this was the way they used to use it.

Preoccupying oneself with al-Jarh and at-Ta’deel in this day and age, speaking about people, abandoning them, tracking what is said about them, collecting what is said about them the result of which is that they are warned against—these are all unbecoming actions, what is proper for a Muslim is that he knows the truth and acts on it.

Whoever is known to be from the people of an innovation which is open and plain to see and concerning which there is no ambiguity, and who has a way and manhaj which is in accordance with the people of innovation, then such a person deserves [the jarh].

As for a person who erred in a statement, who made a mistake in a statement after which an all out onslaught is made against him and he is warned against, then this is not just and nor is it fair.

Source : https://giftsofknowledge.net/…/al-abbaad-on-al-jarh-and-at…/

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3. Shaykh.Al Allamah , Mujtahid , Muhaddis , mujaddid Al- Albany Said :

Declaring of Tabdi’, calling someone , innovator
ٖHe who makes Tabdi’ of a Muslim (calls a Muslim A innovator), then it is either that that Muslim is a Mubtadi’, otherwise it is he who is the Mubtadi’.
And this is the reality that I spoke of to you previously, that our young ones make Tabdi’ of the ‘Ulamaa, and they (the young ones) are the ones who fell into the Bid’ah, however they do not realize/know, and they do not intend this Bid’ah, rather they fight it.

{Ref: Silsilah Al-Huda Wal-Nur, no. 666 }

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4. Shaykh. Al- Allamah Saleh Al Fawzaan { Hafidaullah }

The Questioner Asks shaikh. fawzaan who is from our brothers from Britain ” is it Permissible for A Muslim to boycott his Brother or For A Muslim to boycott an innovator and if it is permissible , what are Its Regulations..?? because here in Britain , some of The Youth satirize others and view Them As Innovators , even though their Biddah is not Against Aqeedah it is only Contradicting A certain Party or Group or something Like that

Shaikh. Fawzaan Replied : Yes , An Innovator should be abandoned , But only If it is proven that he is an innovator. However who Are They to Distinguish between Bidah and sunnah . no one can distinguish except The SCHOLARS. No One Recognise the biddah from Sunnah Except SCHOLARS. As for Students, the innovators and The Learners, They do not Recognise the Biddah from the sunnah. in fact All they KNow is that whoever disagree with them is an Innovator. and What if the person who disagreed with them was on the Haqq whilst this ( Group ) Was On the Batil ? then the example isnt with the groups or the Associations. the correct example is with the following of the Quran and Sunnah. so whoever is on the Quran and Sunah , it is Necessary to follow him and to Make him an Example and to join with them. as for whoever contradicts the Quran and Sunnah , and Does not act in its accordance then it is necessary to declare him an Innovator. however who can clarify This Except the ‘ Peope of Knowledge..’

As for The view point that whoever opposes you is an Innovator and there is no correct view except Yours. then this is not correct.

if we differ in some thing we return to the people of knowledge. those who will return back to the Quran and Sunnah and Clarify for us who are the Innovators

Link : https://www.youtube.com/watch?v=iGc1KEhEhGw

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5. Shaykh Ahmed An-Najamee said in Al- (Fataawaa Al-Jaliyyah, volume 2: )

“It is not permissible for the beginning student of knowledge to declare someone an innovator, or declare someone a disbeliever until he is Qualified to do that.

And he must refer the matter back to the senior (Kibaar) people of knowledge in particular, because Allaah, the Most High, says: “If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).” (An-Nisaa:83)

*It is not appropriate for the beginning student of knowledge to declare people unreliable (Jarh), or declare people innovators(Tabdee’) from his ownself.

However, he must take from the statement of the people of knowledge who are considered (authorities). And there is no harm in him speaking from one of the scholars if he is sure of their statement in declaring someone unreliable (At-Tajreeh). And Allaah is the Giver of success…

the matter of describing someone with innovation and boycotting the innovator, this is (for) whoever the scholars declare to be an innovator. And do not be hasty O you small students, to pass judgment on any person with the declaration of innovation, even if the person has with him an innovation, until you present that back to the scholars and they assist you in that. Without this (referring back to the scholars), then you all do not do anything of that.”

Also Shaykh Ahmed An-Najamee has said else where “…that the common people and the beginning students of knowledge, it is not appropriate for them to be hasty in passing judgments on others besides them until they refer back to the people of knowledge, who are greater than themselves, and those who know these affairs. Indeed they have dealt with these affairs for a long time…”

{Fataawaa Al-Jaliyyah, volume 2 }

 

6. Shaykh. Al- Allamah Saleh Al Fawzaan { Hafidaullah }

Questioner: Ahsanallaahu ilaikum, do you have any blessed advice which you can direct to your sons and brothers from the students of knowledge throughout the Islamic ummah?

Al-Fawzaan: Yes, I advise you to fear Allaah, and to continue pursuing knowledge, doing so eagerly, and to act according to what Allaah has taught you, and to call to Allaah عز وجل, and to teach the people what you’ve learnt—and to leave squabbling, that which has taken place amongst the students of knowledge, hating [one another], cursing, setting people against each other, until they split the ummah and split the students of knowledge, [saying]: ‘Beware of so and so! Don’t sit with so and so! Don’t read to so and so!’—this is not allowed.

If so and so has a mistake, advise him one on one, as for you spreading it amongst the people and warning against him whilst he is a scholar or a student of knowledge or a righteous person who has made a mistake [then no], such a mistake does not necessitate that it be spread, “Lo! Those who love that slander be spread concerning those who believe, theirs will be a painful punishment in this world and the Hereafter. Allaah knoweth and ye know not.” [Nur 24:19]

What is obligatory is to sincerely advise one another, what is obligatory is to love one another, especially the students of knowledge, especially the scholars, to respect the scholars, and not to recommend against some of them, and warn against them. This is the cause of many evils, the cause of fighting and hatred, the cause of fitnah—steer clear of these things.

May Allaah reward you all with good.

Source : https://www.youtube.com/watch?v=Ja1ImNCYjSw

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7. Shaykh. Al- Allamah Abdul Muhsin Al Abbad { Hafidaullah }

Questioner: Ahsanallaahu ilaikum, when is it correct to warn against a caller or a student of knowledge unrestrictedly?

Al-’Abbaad: Being preoccupied with warning and being engrossed with the people and [with], ‘What do you say about so and so? What do you say about so and so? Should so and so be warned against? So and so is not to be warned against,’ ya’ni, all some people know is warning, busying themselves with warning—whilst not knowing a thing about the most rudimentary aspects of knowledge—he only busies himself with issues such as these.

So it is not fitting that a Muslim’s concern be to speak about people or to ask about statements made about people, and that his sole preoccupation be connected to people. He should busy himself with knowledge and should not let his tongue loose concerning the people.

Yes, it is possible to warn against a person whose evil, disobedient sinning, and harm has become apparent, but not everyone who makes a mistake or who slips up is to be warned against—because if that were the case there wouldn’t be anyone who is not warned against! And who is there who has never sinned? And who is there who has good deeds only?

Questioner: … some people drop certain Shaikhs for [particular] issues, like if that Shaikh has definitions [which he uses] which this other person sees as incorrect, or the Shaikh has a certain way of teaching which he sees as incorrect?

Al-’Abbaad: Whatever the case, a person must guard his good deeds and not squander them, he must not distribute them amongst the people, but must guard them for himself and leave off busying himself with people and warning against them, he must preoccupy himself with beneficial knowledge, teaching it if he is qualified to teach and if not, then he learns.

Source : https://www.youtube.com/watch?v=fWD8yKz8vKM

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8. shaykh. Shaikh ’Uthaimeen, may Allaah have mercy on him, said,

“It saddens us greatly to find enmity, hatred, conflict, hostility, contention and fanaticism for falsehood among many of the students of knowledge. Issues concerning the Sharee’ah are supposed to be the object of unity, harmony and understanding, not enmity, conflict, hatred, swearing, cursing and alienating, for this is in opposition to the Legislation and in opposition to what Allaah has ordered.”

Sharh Buloogh al-Maraam, vol. 9, p. 259.

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9. The Imaam of Yemen, Muqbil ibn Haadi al-Waadi’i, may Allaah have mercy on him,

“How easy it is to memorise some words [like], ‘So and so is a hizbi,’ or, ‘So and so is an agent.’

Questioner: Why don’t you speak such that your Jarh of contemporaries will be the same as or like the Jarh of the scholars of the past about weak or abandoned narrators, such that you say, for example, “So and so is a hizbi and weak and he is not to be taken from,” or, “So and so is a liar or a dajjaal or abandoned,” and so on, along with a clarification of the methodology of the man in terms of his Shi’ism or Sufism or hizbiyyah or tamyee’?

Shaikh Muqbil: That is something good but I am busy and I have projects [to do] which I want to finish and which I hold to be more beneficial, like [researching about] the Shaikhs of al-Haakim and the Shaikhs of his Shaikhs and his narrators whose biographies were not written in Tahdheeb at-Tahdheeb, and [another project is] like the completion of, ‘As-Saheeh al-Musnad Mimmaa Laisa fis-Saheehain,’ and like, ‘Al-Jaami’ as-Saheeh Mimmaa Laisa fis-Saheehain.’

So I am busy and have fallen short in many things.

Numerous books come to me from here and there and the brothers who send them say, ‘We want you to refute them,’ so I say, ‘If I do it will be on cassette because I am busy with what I hold to be more beneficial for Islaam and the Muslims.’

And I regard, ‘Al-Makhraj minal-Fitnah,’ and, ‘Al-Musaara’ah,’ and, ‘Qam’ul-Mu’aanid wa Zajrul-Haaqid al-Haasid,’ to be books of Jarh and Ta’deel. In ‘Al-Musaara’ah,’ I spoke about the Sufis and the people of superstitious deviations, and the Mukaaramah [a branch of Isma’ili Shi’a found in Najran in Saudi Arabia and Yemen], and journalists and many of the callers to Hizbiyyah in Yemen. In, ‘Qam’ul-Mu’aanid,’ I spoke about Hizbul-Islaah and about hizbiyyah cloaked with [the title of being] ‘associations’, so I regard these to be books of Jarh and Ta’deel [that I have written].

And after [mentioning] this, I advise my brothers to completely dedicate themselves to seeking knowledge, because this differing which is present in the lands of the two harams and Najd between the people of knowledge comes from free time.

How easy it is to memorise some words [like], ‘So and so is a hizbi,’ or, ‘So and so is an agent,’ and then to go around relaying it from this gathering to that. Rather I want you to start by memorising the Quraan and memorising the hadiths of Allaah’s Messenger ﷺ that you are able to, and similarly with the Arabic language.

So I say, whether they like it or not, this clash has come about between them due to free time—so if you were to occupy yourselves with memorising the Quraan and acquiring beneficial knowledge you wouldn’t have the time for such talk.

And someone came to me from the land of the Harams and Najd and all of a sudden he was saying, “The Shaikh … and the Shaikh … and the Shaikh …,’ [i.e., talking ill of them] so I said, “O so and so:

فَدَع عَنكَ نَهباً صيحَ في حَجَراتِه وَلَكِن حَديثاً ما حَديثُ الرَواحِلِ
So leave alone spoil by the sides of which a shouting was raised.
But relate to me a story: what is the story of the riding-camels?

[These are the opening lines from a poem by Imru’ul-Qais and are an, “Arabic adage used about someone who has lost some of his wealth, and thereafter something even more valuable than it is lost. Namely, ‘Leave the spoils which have [already] been pillaged from all around you [i.e., they’ve already been cried over so there is no point mentioning them now, instead], relate to me the story of the riding-camels you took [i.e., which are even more valuable than what was previously taken from me]: what became of them?’” [An-Nihaayah fi Ghareebil-Hadithi wal-Athar, p. 188.]]

[And so I said to him] I want to test you about the knowledge you had with you when you departed from us [for your journey], and so he started scratching his head and became silent.

So beware of squandering your time and wasting it with these issues. You should rather be diligent and strive to obtain beneficial knowledge and understanding of Allaah’s Religion. And anything which comes to us which opposes the Book of Allaah and the Sunnah of Allaah’s Messenger ﷺ we discard and disprove it.

Source : Ghaaratul-Ashritah, vol. 2, pp. 410-411.

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10. Shaykh. Al- Allamah Abdul Muhsin Al Abbad { Hafidaullah }

‘So and so is an Innovator, if You don’t Call Him an Innovator Then We will Call You an Innovator,’ when Both the One Making that Judgement and the one it is Made Against are from Ahlus-Sunnah and Have the Same Manhaj

The questioner says, ‘Our Shaikh, may Allaah protect you, it is from the success that Allaah has given us that many of the students of knowledge were present for the [lessons on the] Introduction of Sahih Muslim explained by Your Excellency, only that this blessing, i.e., the principles which Imaam Muslim mentioned have become unclear to some of them such that some of them have applied the principles to some of their [own] brothers from Ahlus-Sunnah.

So when a scholar performs ijtihaad and calls someone an innovator but other people oppose him in that, then they oblige other people to call him an innovator [too] and they then go to the people who oppose them and boycott them and warn against them, believing that that is the methodology of the Salaf even though the ’aqeedah of both parties is one and their methodology is one, and the countries of many of these people are full of shirk and magic and Sufism, so do you have any advice to clarify the truth and bring about unity?

Al-’Abbaad: I say: the person to whom Allaah has granted success must clarify the truth and ask for Allaah’s guidance for the person he is clarifying the truth to, but after that what should not occur from him is to pursue that person [such] that if that person does not respond then he is boycotted and not spoken to like that which some of the small students do—because they know nothing of the religion and [they do this boycotting etc.,] while they are present in Europe and the East and the West, ya’ni, they know nothing about the rudimentary matters of the religion but they have been afflicted with calling people innovators and boycotting, ya’ni, ‘So and so called so and so an innovator so whoever does not call him an innovator then he is an innovator and is to be boycotted,’ this is not the way of the Salaf—Shaikh Ibn Baaz would never do this—how numerous his refutations are but he was [always] busy with knowledge and would not pursue the person that was refuted, he would just make the truth clear and then carry on along the path of the people of knowledge. This is the correct way.

As for what some of the small students who are found in different places do and who have nothing in terms of knowledge, but only, ya’ni, they will meet their brothers and so [then will say], ‘So and so is an innovator, if you don’t call him an innovator [too] then we will call you an innovator,’ and he [i.e., the person they are calling an innovator] is from Ahlus-Sunnah and this is about people from Ahlus-Sunnah, it is not about people from Ahlul-Bid’ah but about people from Ahlus-Sunnah, he did something which is attributed to him, it [i.e., this thing attributed to him] may be correct or it may be incorrect, but [then] doing such [aforementioned] things is not allowed—this is not known from the Salaf of this Ummah: that when one of them would make a mistake that he would then be boycotted and called an innovator and that the people would then be asked to call him an innovator [too] and boycott him, this is not from the manhaj of the Salaf.

And the closest example [is that of] our Shaikh, Shaikh ’Abdul-’Aziz ibn Baaz through whom Allaah brought about benefit and that benefit covered the horizons and much, much good came about at his hands and his refutations are numerous but he was busy with knowledge, it wasn’t his mission, when he did call someone an innovator, to then go and say, ‘This is a must, because if not, whoever does not call him an innovator [too] then he will [also] become an innovator and is to be boycotted,’—Shaikh Ibn Baaz never did this—and nor those on the way of the Shaikh, may Allaah have mercy on him.

Source : https://giftsofknowledge.net/…/al-abbaad-on-so-and-so-is-a…/

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11. Shaykh. Al- Allamah Abdul Muhsin Al Abbad { Hafidaullah }

Questioner: We want a clarification of the danger of rushing to declare someone who is known to have a sound ’aqeedah to be an innovator or open sinner and the enmity and boycotting and conflict that results from that?

Al-’Abbaad: What is obligatory on every Muslim is to take precautions regarding his religion and himself and that he does not thrust himself into issues whose harm will come back to him, in fact, it is sincere advice between the Muslims that is obligatory and especially between Ahlus-Sunnah wal-Jamaa’ah, advising one another, being good to one another, co-operating amongst each other upon good, warning each other from what they may fall into so that they can turn away from it—and after that the people are not divided into those who support this person against that one or that one against this one.

Rather a person strives to make the truth the missing thing he is looking for, and he [should be someone who] loves good for everyone, such that he loves that a person who has made a mistake returns [to the truth].

As for the differing which takes place and busying one’s time with what happens between Ahlus-Sunnah wal-Jamaa’ah in terms of the statements they make about each other and the students of knowledge pursuing that and becoming busy with it such that it becomes their one and only concern—then this does not befit a student of knowledge, in fact, the student of knowledge must desire to become busy with knowledge and not busy himself with, ‘So and so said and so and so said,’ it is not allowed for him to pursue the saying of so and so and so and so which he has become busy with because that results in rancour, enmity, boycotting, hatred and alienation.

So what is obligatory is mutual advice one to another, and what is obligatory is that everyone is good to the other and that he loves good for himself, and thus co-operation upon righteousness and piety will occur.

As for splitting Ahlus-Sunnah into disputants and quarrellers, each of them speaking about the other, calling each other innovators, slandering each other, boycotting each other—then there is no benefit in this, only harm. And it would have been fitting for time to have been spent speaking about the enemies of the Sunnah who spread mischief in the land and do not rectify matters.

As for a person who is from Ahlus-Sunnah but who has mistakes, then he is sincerely advised and debated with in a way that is best, and keenness is to be shown for him to be guided and for him to be brought close and not for him to be alienated and thrown away and discarded.

Source : From the Shaikh’s explanation of Abu Dawud.

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12. Shaykh. Al- Allamah Saleh Al Fawzaan { Hafidaullah }

Al-Fawzaan Asked Whether Refutations Split the Ummah

Questioner: There are people who abstain from rebuttals and think that it causes the Ummah to split and they may even forsake the people who do refute the people of innovation and misguidance, and there are those who hold that [one should] not delve into refutations or speak about the mistakes of the students of knowledge and callers when they make a mistake, we would like some direction in view of this?

Al-Fawzaan: Refutations are of two types, those done by the people of knowledge, learning and insight, to clarify the truth and refute falsehood, these are beneficial and essential. As for the refutations which emanate from the ignorant and students who are not well-versed, or the refutations that emanate from desires and [particular] inclinations, then these refutations are not allowed because they harm and do not benefit. As for the correct, reliable refutations which come from the people of knowledge in clarification of the truth and not based upon desires, then these are essential, because it is not allowed to remain silent about the people of misguidance who spread their misguidance and deceive the Ummah and the Ummah’s youth.

Source : Al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah, p. 239.

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13. Shaykh. Muqbil ibn Haadi al-Waadi’i,

Questioner: Noble Shaikh, may Allaah protect you, we’d like you to present some advice to your children, the students of knowledge, in Abu Dubai and the Emirates in general.

Shaikh Muqbil: I advise our brothers to be earnest and to strive to acquire beneficial knowledge and not to busy themselves with that which does not concern them, because this differing and this dissension comes about due to free time: Shaikh so and so is correct … Shaikh so and so is wrong … knowledge is not to be taken from Shaikh so and so … Shaikh so and so is like this and that. So I say: you must tell yourself to try to be like Shaikh so and so or better than him who you made yourself busy [concerning, going] from this mosque to that mosque and from this gathering to that gathering [to say] … Shaikh so and so is correct … the other is wrong …

So I advise them to be earnest and to strive and also if it is easy for them to travel … and I have been told that there are some brothers there who are strong students of knowledge so they should go to them and benefit should be taken from them, and I advise them to spread the Book of Allaah and the Sunnah of Allaah’s Messenger صلى الله عليه وعلى آله وسلم according to the understanding of the Salaf, and I advise them to visit their brothers the People of Knowledge, and I advise them to invite the scholars from the land of the two Harams and Najd and likewise [those] from any country with the scholar being a Sunni, so that they [i.e., the scholars who they invite] can explain the methodology of Ahlus-Sunnah to them, [such] lectures have a benefit and their effect alhamdulillaah, is great—but they are not the equivalent of learning [i.e., going and acquiring knowledge over a long period of time].

Walhamdulillaahi rabbil-’Aalameen.

Source : Ghaaratul-Ashritah, vol. 2, p. 103.

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14. Shaykh.Al Allamah , Mujtahid , Muhaddis , mujaddid Al- Albany

Questioner: How do you deal with or what is the ruling concerning someone who has left the manhaj of the Salaf as-Saalih from the people of knowledge or those other them, how do you deal with them and what is the ruling concerning them? Benefit us [by giving us an answer], may Allaah help you.

Al-Albaani: May Allaah bless you, it is fitting that this scholar or learner deals with the generality of Muslims on the basis of giving sincere advice, i.e., it is a must for him to always, as far as he is able, contact them personally or by phone or to write to them, [so he should] use any means he can by which he can offer some sincere advice and knowledge to these people.

And it is not fitting that just because of the occurrence of some difference in an aspect of knowledge that we make that a reason for one Muslim to distance himself from his Muslim brother.

I am totally convinced about what I am saying–with the condition that no stubbornness/obstinacy becomes apparent to me from the one who opposes our manhaj or call. If stubbornness does become apparent then what remains is [just] wasting time in contacting them, especially because a person’s abilities are limited and he cannot meet each and every individual in a town, let alone a country, let alone the world.

Thus, he must contact those people who are most likely to benefit from what he says, his communication with them, his friendship, his companionship, [those who will benefit] more than the others, so he starts as that poet said:

Copious, is knowledge, if thou seeketh it
Insufficient, is thy time, to acquire it

So start with the most important thing and then the next, [give precedence] to the most important thing and then the next in importance: this person [for example] has the propensity to understand you and respond to you more than that [other] person, so give him two portions of your time not one, there [could be] another person who deserves three portions and so on.

But if you can, do not cut off from this person who deserves one portion, only do so if his obstinacy becomes apparent to you, and obstinacy is disbelief so there is no point in wasting time with him.

And this is how the answer to the question will be; that those people who used to be on the Salafi way but who then affiliated themselves with the partisan way–it is not fitting that such a person be boycotted, rather we should follow up on him by giving him knowledge and reminding him and so on. Until the time we lose hope regarding him, Allaah forbid, and he becomes a part of the group of stubborn, obstinate ones, as he عليه السلام said, “No one in whose heart is an atom’s weight of pride will enter Paradise.” A man said, ‘O Messenger of Allaah! What if a man likes his clothes to look good and his shoes to look good?’ He said, ‘Allaah is Beautiful and loves beauty. Pride means rejecting the truth and looking down on people.” Muslim no. 285

So when you feel that a person is rejecting the truth and is looking down upon you then free yourself of him, as for the others, then you have to be with them according to the limits of your ability.

And [saying] this much is sufficient, and all praise is due to Allaah, the Lord of all the Worlds.

Source : Al-Hudaa wan-Noor, 581.

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15 : Shaykh Abdul Mohsin Al-Abbaad said,

“There are some from amongst Ahlu Sunnah who, if they see a mistake from anybody from Ahlu Sunnah [not close to them or affiliated to them in any way], they write a refutation against him.

Then the one who was refuted writes a refutation of the refutation.

Then both of them busy themselves reading everything that the other has written recently or in the past, and listening to all of the audio tapes of the other hoping to find a mistake and catch him in it.

Some of these mistakes may have simply been a slip of the tongue, the likes of which he or someone else could [easily] have made.

Then each one of them strives to get as many supporters as he can to also stand against the other.

Then each group of supporters raises their voices with the statements of anyone who supports them and criticizes the other party.

They also try to force everyone they meet to ‘take a position against’ those who do not support him and if he does not [take a position against the other] then he is said to be a person of bidah based solely on the fact that they have pronounced the other [person or] group as Ahlu Bidah.

Then they boycott [the one who did not take ‘the proper position].

The actions of two groups such as these are some of the most serious causes of the fitnah and one of the most serious reasons why [fitnah between Ahlu Sunnah] has spread so far and wide.

The matter becomes even worse when each of the two parties spread their criticisms of the other party on the Internet! At that point, the youth of Ahlu Sunnah from various countries and even various continents, busy themselves keeping up to date with what has been published on the [various Salafi websites involved in this] qeela wa qaala (talking about what this one said and what that one said) which is an activity that does not bring about any good, and only brings about harm and disunity.

In fact, these activities cause them to resemble those who watch the news bulletins in order to find out what is the best news to publish.

They also resemble sports enthusiasts who cheer for one team or another, and get into arguments and quarrels as a result!”

Reference: People of Sunnah be kind to one another by Shaykh Abdul Mohsin Al-Abbaad

Down load This Book Here : http://d1.islamhouse.com/…/i…/single/en_People_of_Sunnah.pdf

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From All This Statments We advise the students of knowledge to repent to Allaah from entering into such matters, and rather be steadfast upon the religion and protect that which is better for their tongues; to stop their tongues [from speaking] regarding matters that it is not permissible for a person to speak about…fear Allaah and be mindful of Allaah.

I only say this as an advisor…those people who occupied themselves with this subject matter without any confines and limits, they only harm themselves. Due to this I advise that you do not become a lesson for other people. You should take a lesson from people and not be a lesson for the other people. It is required from you that you take care of rectifying your tongue.

we always advise our students to learn about the correct manners with scholars, with students, with colleagues and with friends. Manners such as decent words; good statements; remaining distant from passing judgements [on people]; remaining distant from being hasty in relaying information that has not been verified and remaining distant from stupidity in this. Rather you should be characterised with composure and being calm (*) 

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(*)  Referring to the Daar al-Hadeeth in Ma’bar, Yemen; where Shaykh Muhammad al-Imaam manages, supervises and teaches. Shaykh Muhammad al-Imaam is from the foremost students of Shaykh Muqbil al-Waadi’ee. He recently authored a book entitled Al-Ibaanah, advising Ahlus Sunnah how they should interact with each other when differing on issues. This book has been recommended and praised by many scholars including Shaykh AbdulMuhsin al-Abbaad, Shaykh Saalih as-Suhaymee, Shaykh Muhammad al-Wassaabee, Shaykh AbdulAzeez al-Bura’ee and many others

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