The obligation to support the Muslim ruler in fighting the Khārijites (secessionists) and Bughāt (rebels) and the prohibition of abandoning or failing to support him.

Shaykh ʿAlī al-Ḥudhayfī provides some answers to various doubts and oppositions expressed by Asʿad al-Zaʿtarī regarding matters of rulership and rebellion.

Partisanship (taḥazzub) is defined as aligning with an individual due to his person, regardless of whether he is correct or mistaken. This entails showing loyalty and disloyalty around that person.

It is obligatory to oppose rebels and restrain them from their transgression and their revolt against the Imam by fighting them under the direction and coordination of the Imam.

If fighting occurs between a legitimate ruler and someone who rebels against him seeking to spread corruption, this does not constitute tribulation (fitnah) in any way.

We must know who the ruler (imam) is, who is qualified for rulership, what rights the ruler has over his subjects, and what rights the subjects have over the ruler.

Because the believers affirm al-Qadar, its good and its evil, and see no conflict between al-Qadar and al-Sharʿ (legislation), they respond to the decrees of Allāh in a particular way, other than the ways of the disbelievers and the misguided.

And there is a subtle point (of benefit) here which is that Allah—be He glorified—did not command the rejection of the report of an openly disobedient person (fasiq) and declaring it false and rejecting his testimony outright.

It is not from the methodology of the Salaf to remain silent about the people of innovation who call to it due to pursuing some interests (maṣāliḥ).

The most prominent lesson (to be learned) is that tribulations and events (such as these) make clear to the people who is the enemy and the friend, and their division into those with the truth and those with falsehood.

It is not (permitted) for teachers to divide people into factions or to do what sows enmity and hatred among them. Rather, they should be like brothers cooperating in righteousness and piety.

In these difficult times, the Rawāfiḍ have incited destructive wars in Muslim lands such as Yemen and Shām and considering the blood of hundreds of thousands of Muslims lawful to shed.

Though it is well known that the one who has no shame has no cure and hence, reproaching him will not benefit, it might appear obvious that it is best to turn away from him.

I have received a unified call from a large number of students of knowledge and callers to Allāh directed to the scholars, they reproached the scholars for not embarking upon their duty regarding the tribulation (fitnah) that arose in Yemen.

The majority of those who fall during tribulations are: First: The blind-follower who surrenders his intellect to another person, following them in everything...

The most beloved of people to Allāh is the one who is most beneficial to people. The most beloved of deeds to Allāh [awj] is bringing happiness to a Muslim...

I advise you to continue in daʿwah and not to be occupied with politics, for that is better for you and more enduring.

Regarding the advice that people should not introduce foreign differences into their daʿwah and that many disagreements are personal ones clothed as methodological differences.

I have not found among these factions those having the least excuse than those who commanded with silence and feigned ignorance following the strife (fitnah).

All of the people of innovation have an inclination to rebel against the ruler, you will not find a clean (unblemished) person in this subject except the pure Ahl al-Sunnah.

This statement: “We have understood Tawḥīd” was said by some of the students of Shaykh Muḥammad bin ʿAbd al-Wahhāb [rh], they said it during his lesson.

We have found in every fitnah that our senior mashāyikh are the deeply-rooted people of knowledge [giving] wise advice, [having] true concern and penetrating insight: in the fitnah of the Muslim Brotherhood...

I wish to say that errors occurred from some of the Tābiʿīn, and the follwers of the Tābiʿīn, and after them, from the Imāms in the [subject] of the Names and the Attributes, [through] taʿwīl.

A little deed with a great reward, how Allāh’s decree overtakes a servant until he reaches his destination.

It is undoubtedly obligatory for the scholars who have remained silent to explain the truth to the people, out of sincerity of purpose to Allāh, His Book, His Messenger, to the Muslim leaders and their common-folk

Shaykh Rabīʿ sent follow up questions to Fāliḥ after his failure to respond positively to two pieces of written advice sent to him regarding his unwarranted tabdīʿ and his false principles which had been sent weeks earlier.

Nuʿaym bin Ḥammā, Abū ʿAbd Allāh al-Khuzāʿī al-Marwazī, was tested with the saying of the Qurʾān being created during the era of the Miḥnah, but he refused, and died in prison in 229H.

In this 8 minute audio clip, Shaykh Ṣāliḥ Āl al-Shaykh (حفظه الله) provides nice benefits while responding to the claim of the Ḥarakiyyīn and Ḥizbiyyīn that the scholars are least effective in dealing with political events.

Shaykh Rabīʿ highlights the dishonesty of Fāliḥ and his followers in falsely accusing him of allowing compromise in the foundations of Islām and even intimating takfīr of him.

A defence of Shaykh al-Albānī against the accusation of Irjāʾ which came from the direction of the Ḥaddādīs.

Have you forgotten your false principles and your severe judgements against innocent people, or who may have had errors? You exaggerated in judging them.

Issuing judgements upon people who ascribe to the Salafī methodology without explaining the underlying causes and without proofs and evidences—has caused mighty harms and great splits in all places.

The first of two private advices given to Fāliḥ al-Ḥarbī by Shaykh Rabīʿ in relation to his destructive methodology of unwarranted tabdīʿ of Salafī shaykhs and callers.

Shaykh Fāliḥ harmed many people by making tabdīʿ of them, reviling them, and tarnishing their reputation within the and outside the kingdom.

Evidences from the Book, the Sunnah and the speech of the Imams of Ḥadīth that the innovators and deviants are the foremost of those worthy of disparagement by the Imāms of Ḥadīth

They accuse a group of scholars from Ahl al-Sunnah of Irjāʾ, and have accused Shaykh al-Albāni, Shaykh Rabīʿ bin Hādi, Shaykh Muḥammad Amān bin ʿAlī al-Jāmī, Shaykh Muqbil al-Wādiʿī, and others.

The leading scholars of Islām throughout history embarked upon criticising and disparaging Ahl al-Bidaʿ, and explaining their danger and the danger of their innovations, and warning from them.

Restricting matters of tabdīʿ to specific shaykhs while marginalising others by making a distinction between speech about narrators and speech about deviants and innovators.

Exaggeration in statuses and personalities as a weapon to enforce acceptance of rulings of tabdīʿ and taḍlīl and to evade demands for evidence.

Three types of people will agree with this statement of mine: A compliant man who heard people speak (with something) and so he repeats their speech.

Shaykh Rabīʿ bin Hādī provides a very important and enlightening summary of the First Wave Ḥaddādī enterprise in the late 1990s.

This is our daʿwah, as clear as the sun in our lessons, lectures and books. We declare it openly, without any ambiguity or secrecy.

They should make taḥākum to the Book of Allāh and the Sunnah of Allāh’s Messenger. They should judge by the Book of Allāh and the Sunnah of Allāh’s Messenger

The Ḥaddādīs feign respect of the scholars whereas in reality, the scholars are only a means for them to continue their subversive activities and instigating tribulations among Ahl al-Sunnah

This is our daʿwah, as clear as the sun in our lessons, lectures and books. We declare it openly, without any ambiguity or secrecy.

Indeed, the problems and tribulations of ʿAbd al-Laṭīf require reflection, contemplation and deep thought.

This is our daʿwah, as clear as the sun in our lessons, lectures and books. We declare it openly, without any ambiguity or secrecy.

Indeed, the oppression of ʿAbd al-Laṭīf is grave, and it is more severe in my view than the action of the most severe wagers of war against this (Salafī) methodology and its people.

The Ḥaddādīs accused Shaykh Rabīʿ and others of having a dangerous secret political call, effectively working as agents or infiltrators, working against the rulers and scholars.