In the Name of Allāh, the Most Gracious, the Most Merciful.

All praise is due to Allāh. We praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allāh from the evils of our own souls and the wickedness of our deeds. Whomever Allāh guides, none can lead astray, and whomever He leads astray, none can guide. I bear witness that there is no deity worthy of worship except Allāh alone, without partner, and I bear witness that Muḥammad (ﷺ) is His slave and Messenger.

To proceed:

May Allah guide us all to the truth. One of the most beautiful and unchanging realities of Ahl al-Sunnah wal-Jamāʿah is that our foundations do not shift with the times or the rise and fall of personalities. The religion of Allah is vast. The truth is never restricted to a single man, except our beloved Messenger (ﷺ).

The Vastness of Knowledge: The Parable of the Bee

Because no single scholar encompasses all knowledge or is protected from error, the student of knowledge must possess a broad chest, seeking the truth wherever it resides among the established scholars of the Sunnah. To single out one or two contemporary figures as the exclusive gatekeepers of Salafiyyah, Truth and knowledge is an opposition to the very methodology of the Salaf, who would travel for months to sit with hundreds of different teachers to gather the Prophetic narrations and their understandings.

This reality was beautifully articulated by the great scholar of Hadith, Shaykh Muḥammad Nāṣir al-Dīn al-Albānī (may Allāh the Exalted have mercy upon him), who likened the sincere Muslim to a bee that gathers nectar from various sources to produce something pure.

🎙 Shaykh Muḥammad Nāṣir al-Dīn al-Albānī—may Allāh have mercy upon him—said:

لا يجوز لمن كان يؤمن بالله واليوم الآخر أن يتخذ في هذه الدنيا شيخاً واحداً مهما سما وعلا، مهما كان في ظنه عالماً وصالحاً وو إلى آخره، وإنما يكون كالنحلة تطوف على كل الأشجار والأزهار فتأخذ منها ما تخرج من بطونها ذلك العسل المشهود له بأنه شفاء للناس، هكذا ينبغي أن يكون المسلم يأخذ من كل عالم ما عندهم من علم، كما كان علماء السلف – رضي الله عنهم – فهم قد ترجموا الكثير من العلماء بأنهم كان لهم مئات الشيوخ اهـ

فتاوى رابغ رقم الشريط / {05} 

“It is not permissible for the one who believes in Allāh and the Last Day to take a single shaykh in this world, no matter how elevated and exalted he may be, [and] no matter how much he may be, in his estimation, a scholar, righteous, and so forth. Rather, he is only to be like the bee, roaming over all the trees and flowers, taking from them that which it brings forth from its bellies [as] that honey which is testified to as being a cure for mankind. This is how the Muslim should be: taking from every scholar what they possess of knowledge, just as the scholars of the Salaf—may Allāh be pleased with them—were. For indeed, they have certainly penned the biographies of many of the scholars [stating] that they had hundreds of shuyūkh. End of quote.”

Source: Fatāwā Rābigh, Cassette No. {05}

Salafis Having Unity, Disunity, Enmity, and Hatred Based on a Single Speech of Dr. Bukhārī and ʿArafāt

Reflecting upon the words of Shaykh al-Albānī, we see the grave danger of abandoning this vast methodology. When we reduce our religion to the speeches of specific individuals, making our specific teachers or companions the absolute standard of right and wrong, we fall into the very partisanship (ḥizbiyyah) that the scholars warned against.

Therefore, out of sincere advice (naṣīḥah) for the Ummah, we must firmly and unequivocally warn against this destructive path. Whether dealing with well-known figures of knowledge like Shaykh al-Bukhārī, or those heavily refuted for untruthfulness and dividing the ranks like Dr. ʿArafāt, elevating their independent judgments to become the exclusive standard (marjaʿ) for Ahl al-Sunnah is a perilous error that fractures the daʿwah.

To subject the people of the Sunnah to unwarranted testing (imtiḥān) and to boycott (hajr) our brothers, the callers (duʿāt), and the shuyūkh based merely upon a single speech—while entirely lacking any verified evidence of actual opposition (mukhālafah) that would warrant a valid disparagement (jarḥ)—is a severe injustice. We see the tragic reality of this when individuals blindly accept isolated, evidence-less verdicts—such as the unjust equating of a caller of the Sunnah like Shaykh Abu Iyad with the notorious innovator ʿAmr bin ʿUbayd, or baselessly labeling him an infiltrator.

To build one’s religion and brotherhood upon such severe claims, relying on the tale-carrying (namīmah) of actual infiltrators without a shred of verified proof (dalīl), is the absolute essence of blameworthy blind following (taqlīd). It drastically contradicts the methodology of taking from the wider body of scholars, shatters the unity of the daʿwah, and drives the Muslims into the very division (tafarruq) that Allāh the Exalted has strictly forbidden.

The reason the early generations took knowledge from such a vast array of scholars is rooted in a profound understanding of where infallibility truly lies. Infallibility is found only in the Revelation and Consensus, never in the independent judgments of men. When people lose sight of this broadness and start restricting the truth—tying their allegiance and enmity to the verdicts of specific individuals—they inevitably fall into the destructive traps of fanaticism (taʿaṣṣub) and blameworthy partisanship (ḥizbiyyah).

🎙 Shaykh al-Islām Ibn Taymiyyah—may Allāh have mercy upon him—said:

قال شيخ الإسلام ابن تيمية –رحمه الله-:

دِينُ اللهِ مَبْنِيٌّ عَلَى اتِّبَاعِ كِتَابِ اللهِ، وَسُنَّةِ نَبِيِّهِ، وَمَا اتَّفَقَتْ عَلَيْهِ الأُمَّةُ، فَهَذِهِ الثَّلَاثَةُ هِيَ الْمَعْصُومَةُ، وَمَا تَنَازَعَتْ فِيهِ الأُمَّةُ رَدُّوهُ إِلَى اللهِ وَالرَّسُولِ، وَلَيْسَ لِأَحَدٍ أَنْ يَنْصِبَ لِلأُمَّةِ شَخْصًا يَدْعُو إِلَى طَرِيقَتِهِ، يُوَالِي عَلَيْهَا وَيُعَادِي، غَيْرَ كَلَامِ اللهِ وَرَسُولِهِ وَمَا اجْتَمَعَتْ عَلَيْهِ الأُمَّةُ، بَلْ هَذَا مِنْ فِعْلِ أَهْلِ الْبِدَعِ الَّذِينَ يَنْصِبُونَ لَهُمْ شَخْصًا أَوْ كَلَامًا يُفَرِّقُونَ بِهِ بَيْنَ الأُمَّةِ، يُوَالُونَ بِهِ عَلَى ذَلِكَ الْكَلَامِ أَوْ تِلْكَ السُّنَّةِ وَيُعَادُونَ.

 ((مجموع الفتاوى)) (20/164)

“The religion of Allāh is built upon following the Book of Allāh, the Sunnah of His Prophet, and what the Ummah has agreed upon. For these three are the infallible ones (al-maʿṣūmah). And whatever the Ummah disputes in, they return it to Allāh and the Messenger.

And it is not for anyone to set up for the Ummah a person, calling to his path, giving allegiance and showing enmity based upon it, other than the Speech of Allāh and His Messenger, and what the Ummah has agreed upon. Rather, this is from the action of the people of innovations, those who set up for themselves a person or a speech by which they divide the Ummah, allying based upon that speech or that sunnah (path/way) and showing enmity.”

Source: Majmūʿ al-Fatāwā (20/164)

Every believer is obligated to love what Allah and His Messenger love, and hate what they hate. Our scholars are guides to the path; they are not the path itself. Men are validated by the Truth (al-Ḥaqq); the Truth is not validated by men. Warning the Muslims against making their specific teachers or companions the absolute standard of right and wrong, Ibn Taymiyyah continues:

🎙 Shaykh al-Islām Ibn Taymiyyah—may Allāh have mercy upon him—said:

الواجب على كل مؤمن أن يحب ما أحب الله ورسوله؛ وأن يبغض ما أبغضه الله ورسوله مما دل عليه في كتابه، فلا يجوز لأحد أن يجعل الأصل في الدين لشخص إلا لرسول الله – صلى الله عليه وسلم -؛ ولا لقول إلا لكتاب الله عز وجل.

ومن نصب شخصاً كائناً من كان فوالى وعادى على موافقته في القول والفعل فهو: {مِنَ الَّذِينَ فَرقُوا دِينَهُمْ وَكَانُوا شِيَعاً} الآية، وإذا تفقه الرجل وتأدب بطريقة قوم من المؤمنين مثل: اتباع الأئمة والمشايخ؛ فليس له أن يجعل قدوته وأصحابه هم العيار، فيوالي من وافقهم ويعادي من خالفهم، فينبغي للإنسان أن يعود نفسه التفقه الباطن في قلبه والعمل به، فهذا زاجر. وكمائن القلوب تظهر عند المحن.

وليس لأحد أن يدعو إلى مقالة أو يعتقدها لكونها قول أصحابه، ولا يناجز عليها، بل لأجل أنها مما أمر الله به ورسوله؛ أو أخبر الله به ورسوله؛ لكون ذلك طاعة لله ورسوله.

وينبغي للداعي أن يقدم فيما استدلوا به من القرآن؛ فإنه نور وهدى؛ ثم يجعل إمام الأئمة رسول الله – صلى الله عليه وسلم -؛ ثم كلام الأئمة.

 ((مجموع الفتاوى)) (٢٠ / ٨ – ٩) 

“The obligation upon every believer is that he loves what Allāh and His Messenger love, and that he hates what Allāh and His Messenger hate, from that which He has indicated in His Book. Thus, it is not permissible for anyone to make the foundation in the religion [based] upon a person except for the Messenger of Allāh (ﷺ), nor upon a statement except for the Book of Allāh, the Mighty and Majestic.

And whoever sets up a person—whoever he may be—and gives allegiance and shows enmity based upon agreement with him in statement and action, then he is: {from those who divided their religion and became sects} [al-Rūm: 32] – the verse.

And when a man studies the religion (yatafaqqah) and adopts the manners (yataʾaddab) according to the path of a group from the believers, such as following the Imāms and the mashāyikh, then he has no right to make his exemplar and his companions the standard (al-ʿiyār), allying with whoever agrees with them and showing enmity to whoever opposes them. Rather, it is appropriate for a person to accustom himself to the inner understanding within his heart and acting upon it, for this is a deterrent. And the hidden things of the hearts become manifest during trials (al-miḥan).

And it is not for anyone to call to a statement or hold it as his creed [simply] due to it being the statement of his companions, nor to wage conflict based upon it. Rather, [it must be] because it is from what Allāh and His Messenger commanded, or what Allāh and His Messenger informed of, due to that being obedience to Allāh and His Messenger.

And it is appropriate for the caller (al-dāʿī) to give precedence to what they use as evidence from the Qurʾān; for indeed, it is light and guidance. Then, he makes the Imām of the Imāms the Messenger of Allāh (ﷺ); then the speech of the Imāms.”

Source: Majmūʿ al-Fatāwā, 20/8-9

When we make their specific verdicts or a single speech the ultimate measure of who we ally with, who we boycott, and who we harbor enmity toward, we unknowingly open the door to partisanship and narrow fanaticism. This goes against the very roots (uṣūl) of the Salafi methodology we strive to follow.

🎙  Shaykh al-Islām Ibn Taymiyyah—may Allāh have mercy upon him—said:

قال شيخ الإسلام ابن تيمية – رحمه الله –:

وَلَيْسَ لِأَحَدٍ أَنْ يَنْتَسِبَ إِلَى شَيْخٍ يُوَالِي عَلَى مُتَابَعَتِهِ وَيُعَادِي عَلَى ذَلِكَ؛ بَلْ عَلَيْهِ أَنْ يُوَالِيَ كُلَّ مَنْ كَانَ مِنْ أَهْلِ الْإِيمَانِ، وَمَنْ عُرِفَ مِنْهُ التَّقْوَى مِنْ جَمِيعِ الشُّيُوخِ وَغَيْرِهِمْ.

مَجْمُوعُ الْفَتَاوَىٰ: ١٢/٥١٢

“And it is not for anyone to ascribe himself to a shaykh, giving allegiance based upon following him and showing enmity based upon that. Rather, it is obligatory upon him to ally with everyone who is from the people of faith (Ahl al-Īmān) and whoever piety (taqwā) is known from, from all of the shuyūkh and others.”

Source: Majmūʿ al-Fatāwā (12/512)

🎙 Shaykh al-Islām Ibn Taymiyyah—may Allāh have mercy upon him—said:

“So, when this becomes clear, then we say as our Lord commanded us: {Say, “We have believed in Allāh…”} up to His saying: {…Muslims} [al-Baqarah: 136]. And we command with what He commanded us, and we forbid what He forbade us from, in the text of His Book and upon the tongue of His Prophet (ﷺ).”

Source: (Majmūʿ al-Fatāwā, 20/9)

قال شيخ الإسلام ابن تيمية – رحمه الله –:

فَإِذَا تَبَيَّنَ هَذَا فَنَقُولُ كَمَا أَمَرَنَا رَبُّنَا: ﴿قُولُوا آمَنَّا بِاللهِ﴾ إِلَى قَوْلِهِ: ﴿مُسْلِمُونَ﴾، وَنَأْمُرُ بِمَا أَمَرَنَا بِهِ، وَنَنْهَى عَمَّا نَهَانَا عَنْهُ فِي نَصِّ كِتَابِهِ، وَعَلَى لِسَانِ نَبِيِّهِ ﷺ.

((مجموع الفتاوى)) (٢٠ / ٩) 

The safest path is to simply bind our hearts to the texts of the Revelation and the consensus of the early generations. We deeply respect our scholars, love them, defend their honor, and benefit from their immense knowledge—but we do not elevate them above their station. True following (ittibāʿ) means following the truth wherever it is found, keeping our hearts free from the blind fanaticism that splits the Ummah into battling factions centered around the personalities of men.

We ask Allah to show us the truth as truth and grant us the ability to follow it, and to show us falsehood as falsehood and grant us the ability to avoid it. And Allah knows best, and may His peace and blessings be upon our Prophet Muḥammad, his family, and his Companions.