In the Name of Allāh, the Most Merciful, the Bestower of Mercy.

All praise is due to Allāh, Lord of the worlds. We praise Him, seek His help, and ask for His forgiveness. To proceed:

For the true scholars of Ahl al-Sunnah wal-Jamāʿah, the preservation of the religion (ḥifẓ al-dīn) and the clarity of the Sunnah always take absolute precedence over personal relationships, worldly convenience, or the fear of being blamed. Allāh, the Exalted, took a solemn covenant from the people of knowledge to clarify the truth to the masses and never to conceal it. Because of this divine trust (amānah), when innovations (bidʿah), rebellion (khurūj), or destructive partisanship (ḥizbiyyah) threaten to confuse the Muslims and cause tribulation, a true scholar cannot remain silent.

Indeed, from the greatest and most established foundations of Ahl al-Sunnah wal-Jamāʿah is the obligation to clarify the truth during times of fitnah (tribulation) and to distinctly separate the people of justice from the people of transgression. When the Khawārij and the rebels draw their swords against the authorities—as has been tragically witnessed with the Rapid Support Forces in the bleeding lands of Sudan, and the trials in Yemen—the Sunnah dictates standing with the legitimate rulers to repel the aggression and restore security.

In such severe times, speech that is generalized or ambiguous—such as asking, “Is there not among you a right-minded man?“ without clearly distinguishing the transgressing rebel from the defending authority—does not extinguish the fire, but rather opens the door to confusion. When a scholar whose words carry weight, such as Shaykh ʿAbdullah bin ʿAbdulrahīm bin Ḥassan bin Maḥmūd (al-Bukhārī), age 58, issues a statement lacking this crucial clarification, it becomes a right upon the people of truth to point out the error with justice, just as Shaykh Nizār and others have done.

When a scholar’s silence is utilized as a shield by those who harbor partisanship (ḥizbiyyah) or political machinations—such as the cunning cover Dr. ʿArafat Ḥassan Ṣāliḥ Jaʿfar and the Aden sheikhs sought under Dr. Bukhārī’s silence during their aiding the rebels of Yemen—that silence ceases to be a virtue; rather, it becomes a blameworthy silence that fuels division. Had there been clear aid for those who spoke the truth and criticized the ḥizbiyyah justly, and a firm implementation of the command to cooperate upon righteousness and piety, much of the fitnah that has struck the ranks of the Salafis could have been averted. We ask Allāh to open Shaykh ʿAbdullah al-Bukhārī’s heart, to grant him deep insight into how those aligned with ʿArafat utilize him for cover, and to unite the hearts upon clarity.

For it is from the noble traits of Ahl al-Sunnah that they do not fear the blame of the blamers in the path of Allāh. Unlike the people of innovation and desires, they possess the courage to establish the truth and speak with justice, even if it be against their own scholars, their companions, or their very selves.

It is precisely regarding this monumental principle—the obligation of accepting correction and the danger of remaining silent upon errors—that the profound words of the ‘Allāmah ʿAbd al-Raḥmān bin Nāṣir al-Saʿdī serve as a guiding light. This very statement of the Shaykh was recently posted by Shaykh Nizār on his Telegram channel on the 6th of June, 2026.

[Remaining Silent About Clarifying Problematic Matters is Not from the Way of the People of Knowledge… and Other Important Benefits]

The Shaykh, the ‘Allāmah, ‘Abd al-Raḥmān bin Nāṣir al-Saʿdī – may Allāh have mercy upon him – said:

«…The intent, O my brothers: we are prepared and grateful for notification and criticism; due to what that contains of benefits and interests. For indeed, from the benefits of that [are the following]:

• That this is what is legislated (al-mashrūʿ), and this is the way of the people of knowledge (Ahl al-ʿIlm). As for remaining silent about what you see as a criticism or what you see as problematic, then it is not from the way of the people of knowledge.
• And from them: That in it is an opening to the door of benefit regarding the notifier and the one being notified. Because the one being notified, if it was hidden from him, it is clarified to him; or [if it was] ambiguous to him, it is explained to him. And likewise, the notifier. For how many notifications and removals of problematic matters have occurred for the teachers, the authors, and the writers, from the learners and the critics, which they benefited from and benefited others with. And the truth and knowledge, when it reaches you, even if from individual students and the lowest of the learners, then it is a blessing from Allāh upon you. And it is the truth, which is greater than everyone, [and] which it is obligatory upon everyone to submit to, at the hand of whichever person it may be. So how [much more so] if it occurs at the hand of a sincere advisor or a seeker of guidance?
• And from them: That the mentioned notification is the obligation and it is the religion (al-dīn); because the religion is sincere advice (al-naṣīḥah). As for whoever sees the criticism and the problematic matter, but does not notify its speaker out of sincere advice, nor does he seek guidance, then indeed he has abandoned sincere advice and perhaps he has caused confusion for others. And this is contrary to what is obligatory upon the people of knowledge.
• And from them: That in the criticisms, the raising of problematic matters (al-istishkālāt), and the objections, is the training of the soul upon beneficial research, and its training also, along with that, upon the swift acceptance of the truth and submission to it. And for everything there is a cause.

And we ask Allāh, the Exalted, that He bestows His favor upon us and upon you with traversing the closest paths that lead to Him, and to what He loves and is pleased with.»

 | Mujallad al-Murāsalāt (within Majmūʿ Muʾallafāt al-ʿAllāmah al-Saʿdī) (27/315).

[السكوت عن بيان المُشْكِلات ليس مِن طريقة أهل العلم.. وفوائد مهمَّة أخرى]

قال الشيخ العلَّامة عبد الرحمن بن ناصر السعدي -رحمه الله-:

«…المقصود يا إخواني: نحن مستعدُّون وممنونون مِن التنبيه والانتقاد؛ لِما في ذلك من الفوائد والمصالح، فإنَّ مِن فوائد ذلك:

• أنَّ هذا هو المشروع وهذا طريقة أهل العلم، وأما السكوت عما ترى فيه انتقاداً أو تراه مُشكِلاً فليس مِن طريقة أهل العلم.

• ومنها: أنَّ فيه فتحاً لباب الفائدة في حق المنبِّه والمنتبِه؛ لأن المنتبِه إن كان خافياً عليه بُيِّن له أو مشتبِهاً عليه وضِّح له، وكذلك المنبِّه، فكم حصل للمعلِّمين والمؤلِّفين والكاتبين من المتعلِّمين والمنتقدِين تنبيهاتٌ وإزالة إشكالاتٍ انتفَعوا بها ونفَعوا غيرهم، والحقُّ والعلم إذا وصلَ إليك ولو مِن آحاد الطلبة وأدنى المتعلِّمين فهو نعمةٌ من الله عليك، وهو الحق الذي هو أكبرُ مِن كل أحدٍ [و]الذي يجب على كل أحدٍ الخضوع له على يد أي شخصٍ كان، فكيف إذا حصل على يد ناصحٍ أو مسترشِد؟

• ومنها: أنَّ التنبيه المذكور هو الواجب وهو الدِّين؛ لأن الدين النصيحة، وأما مَن رأى الانتقاد والإشكال فلم ينبِّه قائله مِن نصيحةٍ ولم يسترشِد فإنه تركَ النصيحة وربما شوَّش على غيره، وهذا خلاف ما يجب على أهل العلم.

• ومنها: أنَّ في الانتقادات والاستشكالات والمعارَضات تمرينُ النفس على البحوث النافعة، وتمرينها أيضاً مع ذلك على سرعة قبول الحق والانقياد له، ولكل شيءٍ سبب.

ونسأل الله تعالى أن يمنَّ علينا وعليكم بسلوك أقرب الطرق الموصلة إليه وإلى ما يحبُّه ويرضاه».

 | مجلَّد المراسَلات (ضمن مجموع مؤلَّفات العلَّامة السعدي)(٣١٥/٢٧).