For we call to Tawḥīd and wage war against shirk. We call to Sunnah and wage war against innovation. We call to adherence to the Book and the Sunnah and uniting upon them.

But we—and praise is for Allāh—do not have a speck of deception, and we do not have except clarity (wuḍūḥ) and sincerity of purpose to Allāh, His Book, His Messenger [sas] and to the generality of the Muslims.

Did you (ʿAbd al-Laṭīf) not come to me with him (al-Ḥaddād) to debate with me about tabdīʿ of (certain) people in this country whom I refused to make tabdīʿ of?

Who is the one to judge against us that we have opposed the true Salafī daʿwah? Is it the hateful, lying, ignoramuses such as your likes?

I emphasise that we—and praise is for Allāh—do not accept the error of any scholar, not Aḥmad bin Ḥanbal, nor Ibn Taymiyyah, nor Ibn ʿAbd al-Wahhāb.

Prophethood is only claimed by the most truthful of the truthful or the most lying of the liars, and this (affair) is not confusing except to the most ignorant of the ignorant.

What is correct is for us to combine between calling to the truth and wisdom and good admonition.

In the ḥadīth is an emphatic prohibition from concealing the truth out of fear of people or desire for livelihood.

However, your turning a blind eye and a deaf ear to refuting his opposition which the people of knowledge have clarified with evidence, then this, by Allāh, by Allāh, and by Allāh is the very essence of detested partisanship

Fiqh (comprehension) is firstly with respect to ʿaqīdah and Tawḥīd before everything else. This is the highest level of fiqh, because the nobility of a (type of) knowledge is through the nobility of its subject matter.

From the creed of Ahl al-Sunnah wal-Jamāʾah is having belief in the righteous dreams, that they from Allāh, are a part from the parts of prophethood.

Every fitnah that occurs from the hand of any person among the Muslims, the Innovators, or the Disbelievers, it is examined so that the believer stands with the one who is correct.

By Allah, the Ḥaddādīs requested me to make tabdīʿ of Safar and Salmān and those upon their way... so that people turn away from us. So I realised that this was a trick from the Ḥaddādīs themselves.

As for those who remain silent from explaining the truth to the people, they are not excused for their silence, even if they said: “We are not with them.”

Commanding the good and prohibiting the evil is a mighty foundation from the foundations of Islām. Islām is not established except by it.

A BEAUTIFUL STATEMENT dated 24 Shawwāl 1447 (12 April 2026) in which the Shaykh clarifies that he loves the scholars, has defended them for thirty years, and falsifies the claim that he reviles them.

Politics is part of religion, those who want to separate religion from politics are only trying to destroy the religion and relinquish it.

An important illustration of refutations between scholars and them assisting each other in reviewing and accepting the truth.

The noble shaykh Shaykh ʿAlī al-Ḥudhayfī gave advice to Ahl al-Sunnah regarding oppression and what has been found of loyalty to personalities and attacking people for clarifying the foundations of the Sunnah.

[The Ḥaddādiyyah] used to lie and slander (people), and slander (more). So we explained their shaykh’s lie, and his errors and misguidance, but they only increased their exaggeration in him.

Salafiyyah is creed, methodology, preaching and acting. Creed and action are binding (inseparable) and one cannot be separated from the other.

]It is not permissible for the one who knows of the innovations of the Muslim Brotherhood or other groups who have deviant beliefs and errors to remain silent about them.

A series of manhaj benefits from Shaykh Zayd al-Madkhalī regarding the foundations of the Sunnah, scholarly integrity, always seeking evidence and truth and avoiding bigotry.

A series of manhaj benefits from Shaykh Aḥmad al-Najmī regarding the foundations of the Sunnah, scholarly integrity, always seeking evidence and truth and avoiding bigotry.

Whoever seeks Allāh’s pleasure will inevitably be shown enmity by the dregs and worthless of the world, the lowly ones, the ignorant.

The approach of the Ḍhāhiriyyah is well known. It is the approach followed by Dawūd bin ʿAlī al-Ḍhāhirī, Abū Muḥammad bin Ḥazm and those who speak with their saying.

This is the famous incident in which the Shaykh was giving a lecture mentioning how these new groups had caused disunity in the land when he was assaulted.

It is obligatory upon the subjects to support the imām (ruler) in fighting them (the rebels), and even more so, the Khārijites.

“And if you find me erring or unjust in anything, I am prepared, by Allāh, to accept advice from a high school student or an middle school student.”

“And the truthfully insightful person takes a share of every spoils (of war), and associates with every group in the best way possible.”

“I say to you—my brothers and sons—myself or others, we give commendation based upon the current state of a man or [based upon] praise given to him in the past.”

It is Allāh’s Book, and the Sunnah of His Prophet [sas] that raise (and lower) people, and this is the rule in His creation.

A recurring doubt used by people of innovation and partisanship to hinder people from knowledge-based refutations of innovators or those who fall into opposition.

A series of manhaj benefits from Shaykh ʿUbayd al-Jābirī regarding the foundations of the Sunnah, scholarly integrity, always seeking evidence and truth and avoiding bigotry.

Can it be said that the division of Tawḥīd (into its categories) is a matter of convention that is indisputable?

The foundations of the religion, inclusive of the lawful and the prohibited have been made clear and the doubtful matters are those which are unspecified in the texts.

Tazkiyāt (commendations) are a time-bound testimony based on available knowledge, they cannot be used as an argument to support sides in knowledge-based matters or to defend personalities when their credal or methodological oppositions are made clear with evidence.