And its also asked about differing within the boundaries of the Salafi Manhaj, is it considered exiting from the saved sect?
Differing in issues where there is flexibility to differ in is still circulating amongst the people of knowledge. Rarely do you find a fiqhi issue where there is consensus upon it, and most of the issues have differing between the imaams of guidance, imaams of the Sunnah, and this one comes and declares this to be the correct opinion, and that one declares that to be the correct opinion, and all speech is either accepted or rejected.
And the correct opinion is with what coincides with the evidence, and this one perhaps he has a general proof that he took, and that one perhaps has evidence which has weakness in it, perhaps he declared it to be correct due to a hadith which has weakness in it, perhaps you all know this, you’re researcher’s, many of you know this, that the books of fiqh are filled with differing, and that the one who is able to differentiate between it, is the strong researcher. And declares this to be the correct opinion, that which he sees from other than him.
The strong beneficial researcher in hadith, the strong beneficial researcher in usool understands usool (fiqh), the strong beneficial researcher also in looking into the books of hadith and fiqh, the strong beneficial researcher in issues of arabic is able to distinguish with it between this paragraph and this meaning and that meaning, the strong beneficial researcher in what relates to the correct opinion and the lesser correct opinion, the correct and lesser correct opinion due to experience in practice, so this you find he has what makes him able to say this is the correct opinion, this is the incorrect opinion, this is the one who can distinguish in the books of fiqh and look into and benefit from it and declare this to be the correct opinion, he has skill and capability, yes, and the remaining issues of differing in them are not variant differing, no, its called conflicting differing.
Variant differing is as you see, and differing in understanding also, this one understood this meaning from the evidence and that one understood that meaning, this is called difference in understanding, and all say no, this understanding which he understood from the hadith is the lesser correct opinion, this baab is flexible, the variant differing and differing of understanding.
The conflicting differing is in opposing the people of the truth, and it’s in aqeedah, and its between Ahlus-Sunnah and the people of falsehood, this is called conflicting differing.
One for example negates an attribute and the other affirms an attribute which is not authentically established for Allah, or negates an attribute or name of Allah, and someone comes and innovates in the religion of Allah what is not from it, either an innovation, or either hizbiyyah, or either things of that nature.
It’s said to him this is conflicting differing, there is no evidence for it, due to the statement of the Prophet ﷺ:
(من أحدث في أمرنا هذا ما ليس منه فهو رد)
“Whoever introduces into this affair of ours, that which is not from it will have it rejected”
And because if an innovation occurred in the religion the Salaf used to call it (that), the newly invented is considered conflicting, the open innovator is considered straying from the correct path and Salafi Manhaj, so when the scholars of the Muslims traversed in conflict (to it), then this is called conflicting differing.
لا تزال طائفة من أمتي على الحق ظاهرين، لا يضرّهم من خالفهم، ولا من خذلهم إلى قيام الساعة
“There will never cease to be a group from my Ummah manifest upon the truth, they will not be harmed by those who oppose them, nor those who forsake them until the establishment of the Hour”.
So this points towards that the people of the truth will be opposed and deserted from the people of falsehood, and whoever opposes them is a falsifier, those who oppose them and desert them don’t harm them, the opposer harms himself
تركتكم على مثل البيضاء ليلها كنهارها لا يزيغ عنها إلا هالك
“I’ve left you upon the likeness of a bright white path, it’s night is like it’s day, none deviates from it except he will be destroyed.”
So this points towards that the one who deviates from the Sunnah and from the truth which the Messenger of Allaah ﷺ came with is ruined.
لكل عمل شرة ولكل شرة فترة فمن كانت فترته إلى سنتي فقد اهتدى
“For every action there is a pinnacle of energy, and for every pinnacle of energy there is a relapse stage, so whoever’s relapse stage is to my Sunnah then he has indeed been guided.”
And in a wording “he has succeeded” and whoever’s relapse is to other than that then he has indeed gone astray.
So the relapse which overcomes a person is weakness in Eemaan which overcomes him and takes him out of Istiqaamah, from the Book and the Sunnah, from the evidence, from the Salafi Manhaj, fully or partialy, its perpertrator is considered as to have opposed the correct path and gone astray.
Sitting with the people of desires is a pathway to misguidance,
لا تجالسوا أهل الأهواء فإن مجالستهم ممرضة
“Do not sit with the people of desires for verily sitting with them is sickening.”
ما نرى وده، ولا حديثه إلا المنافقين
“We don’t see his association and talking except with the Munaafiqeen.”
لا تجالسوا أهل الأهواء أخشى أن يغمسوكم في البدعة أو يلبسوا عليكم دينكم
“Don’t sit with the people of Desires, I fear for you to be submerged in innovation, or for them to mix affairs for you in your religion.”
فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ فِيهِ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَاقَعَهَا وَاقَعَ الْحَرَامَ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى، يُوشِكُ أَنْ يَرْتَعَ فِيهِ.
“So whoever avoids the doubtful matters has protect his religion and his honour, and whoever falls into them, then he soon will have fallen into the unlawful. Just like if someone who grazes (his animals) around a sanctuary, he would soon graze in it.”
من خفيت علينا طريقته لم يخف علينا ألفته
“Whoevers innovation is hidden from us, his friends are not hidden from us.”
Like this, ya’nee his friends are those who sit with him,
الْمَرْءُ مَعَ مَنْ أَحَبَّ
“A person is with whom he loves”
مَثَلُ الْجَلِيسِ الصَّالِحِ وَالْجَلِيسِ السَّوْءِ، كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ ؛
“The likeliness of a good companion and a bad companion is that of someone selling Musk and a blacksmith.”
So sitting with the people of desires is a proof of inclining towards them or else he wouldn’t be in need of that
من جالس جانس
“Whoever accompanies someone resembles them.”
And the likes of that are plenty which is from the proof of transferring from the Salafi Manhaj and from what is from its indicators and avenues and causes.
And the conclusion is the guidance has been made clear from the falsehood, the truth distinguished from the falsehood, it has been distinguished from a long time ago, and the books of the people of knowledge, and in every era new fitnahs appear so the people of influence and standing and the people of guidance distinguish it and clarify it that it is a fitnah, as the Prophet ﷺ said:
فَإِذَا رَأَيْتُمُ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ فَاحْذَرُوهُمْ
“When you see those following what is ambiguous from it then those are the ones whom Allah named so be cautious of them.”
Answered by: Shaykh, the Allamah, the Trustworthy Advisor, Abu Abdirrahman Yahya bin Ali Al-Hajuri – may Allah preserve him
Translated by: Abū ‘Abdillāh ‘Omar bin Yahya Al-‘Akawi