Ibn Hajar al-Asqalani and al-Eemaan - Response to a Faajir Kadhdhaab

[Abu.Iyaad]

JazaakAllaahu khayran akh Abu Ubayd, for posting this statement of Shaykh Ibn al-Uthaymeen (rahimahullaah), I myself translated this speech over a year and a half ago, just as I have translated other material related to this very matter over the years and w.hich in fact I clarified over a decade ago in detail in numerous articles in that these terms shart sihhah and shart kamaal are ambiguous terms and we investigate the intent of those who use them, whilst acknowledging they are ambiguous and should be avoided. Great Insight From and the Realities Explained by Shaykh Muhammad al-Aqeel Shaykh Muhammad bin Abd al-Wahhaab al-Aqeel (hafidhahullaah) stated in a short risaalah of his (مسألة العذر بالجهل إنما تورد لتفريق أهل السنة والله الذي لا اله غيره) discussing the issue of al-udhru bil-jahl (the excuse of ignorance) and the reasons for the controversy in this particular matter, he states at the end of the risaalah: فهذا ملخص هذه المسألة , فهذه المسألة لها نظائر, مثل : الأعمال شرط كمال أو شرط صحة ؟ هذه أختها, لا نقول شرط كمال ولا شرط صحة, نقول الأعمال من الإيمان ,لكن لا نشدد على سلفي قال شرط كمال أو شرط صحة ,فهذا له سلف وهذا له سلف. أقول هذه المسألة لها نظائر لأنها إنما تورد لتفريق أهل السنة والله الذي لا اله غير, العذر بالجهل والأعمال شرط كمال أو شرط صحة ونحوها من المسائل فإنما تورد لا لشيء إلا ليفرقوا بين السلفيين ,وفعلا فرقوا استطاعوا أن يضربوا السلفيين بعضهم ببعض بقوة, حتى إلى التبديع بل إلى التكفير . This is a summary of this issue (of the excuse of ignorance), and this issue has equivalent issues (that are like it) for example, "actions are a condition for perfection (kamaal) or a condition for validity (sihhah)", this (issue) is a sister-issue (to the issue of the excuse of ignorance). We do not say "shart kamaal" nor do we say "shart sihhah", we say "actions are from eemaan". However we do not show severity upon a Salafi who says, "shart kamaal" or "shart sihhah." For this one (in saying shart kamaal) has a salaf (a precedence) and that one (in saying shart sihhah) also has a salaf (a precedence). I say that this matter (of the excuse of ignorance) has other equivalent issues, because they are propagated in order to bring about separation between Ahl al-Sunnah, and by Allaah besides whom there is none worthy of worship besides Him, al-udhru bil-jahl (the excuse of ignorance) and al-a'maal shart kamaal or shart sihhah (actions being a condition for the perfection or validity [of eemaan]) and what is like them from the issues, then verily they are propagated for no reason except to split the Salafis. And in practically, they have split them. They tried to strike the Salafis, some of them against others, with strength, until reaching tabdee' (declaring as innovators), rather reaching takfir... This has to be one of the most precious statements and there are many important implications and lessons from it. I think to seal this thread with these lessons and benefits would be a nice way to expose these people such as Abu Fujoor and Musa Millington who are practically following the way of the Haddaadiyyah in stoking up certain issues in order to malign and attack the Salafi callers because of personal agendas, despite those Salafis being free and innocent of the accusations made against them. POINT 1: The issue of shart kamaal and shart sihhah is largely an issue of what a person intends by the use of these terms and the sayings of the scholars vary regarding it. On account of the complexity of this issue and the fact that there can be found diversity in the sayings of the scholars, the Haddaadiyyah, and those who follow their traits and characteristics employ this issue in order harm and split the Salafis and to attack the Scholars and the Callers and accuse them of what they are free and innocent of. Shaykh Rabee has written numerous times about this (refer to his statement quoted in post no.7 in this thread, towards the end). POINT 2: I will now elaborate upon the nature of the difference and explain the various usages and positions. We can do this very effectively by starting this off with a quote fromm Shaykh Ibn Uthaymeen who said (in his Sharh al-Arba'een al-Nawawiyyah, already cited previously): When evidence shows a person leaves Islam by this action then it becomes a condition for the validity (sihhah) of eemaan. And when evidence shows that he does not exit (Islaam) it becomes a condition of the perfection (kamaal) of eemaan. The topic has ended. Upon this, there are some scholars for whom the evidence is not established that abandoning the prayer invalidates eemaan. This is a fiqh issue and is a difference of opinion. Built upon this, to these scholars the prayer, fasting, zakah, hajj (so long as their obligation is affirmed) and all the other actions individually, if they are abandoned, do not cause eemaan to be invalidated (even though it is decreased). These scholars say that the actions (individually) therefore are a "shart kamaal lil-eemaan" (condition for the perfection of eemaan) and their intent is two-fold: a) To show that nothing of the individually commanded righteous actions invalidate eemaan if iit is abandoned and b) to oppose the Mu'tazilah and Khawaarij who say eemaan has been invalidated by the abandonment of individually commanded actions. If this is what they intend, then to say "actions are shart kamaal" is acceptable upon what they intend by the phrase when these same scholars affirm that a) actions are from the essence of eemaan, b) that eemaan is belief speech and action and c) eemaan increases and decreases and d) refute the Murji'ah for expelling actions from eemaan. And those who criticize this saying do so on the basis that this generalization is incorrect because of the issue of prayer whose abandonment they consider to be kufr (and they may include actions which require tark [abandonment] such as abandoning mocking the religion, and not committing shirk and etc.) It is vital to note that the entire discussion here is centered around a'maal (actions) individually, as in the afraad (individual instances) of the actions making up eemaan. It is not centered around the genus of action (meaning, action in principle). Built upon this, naturally we will see that there will be two views: a) Those Scholars who hold abandoning prayer does not invalidate eemaan. Thus, they will say actions are a condition for the perfection of eemaan. b) Those Scholars who hold abandoning prayer invalidates eemaan. They will say not all actions are a condition for the perfection of eemaan, rather some are a condition for the validity (sihhah) of eemaan. They may criticize the first group for making a generalization that is inaccurate. In reality, the only thing that separates these two groups is their opinion on the abandonment of the prayer, not the actual issue of employing and using these terms. From here we understand the nature of the criticism on the speech of Ibn Hajar where he said: But the difference between the Mu’tazilah and the Salaf is that the Mu’tazilah make actions a condition for the correctness of eemaan, whereas the Salaf make them a condition for its completeness The criticism is that this is not accurate because from Ahl al-Sunnah are those who say prayer invalidates eemaan and likewise the Mu'tazilah do not invalidate eemaan on the basis of every action, but on those actions whose abandonment necessitates major sin. The mistake here is an incorrect generalization due to failing to note that a) Ahl al-Sunnah differ on the issue of the prayer, hence the Salaf are not agreed that all actions are shart kamaal and b) the Mu'tazilah do not invalidate eemaan on account of abandonment of every action (because there are some which are mustahabb for example). Putting this generalization to one side, all of the Scholars here in the first two groups are speaking of the individual actions using the terms "shart kamaal" and are speaking in the context of refuting and opposing the Mu'tazilah and the Khawaarij and contrasting the position of Ahl al-Sunnah with that of those went to one extreme in the topic of eemaan by expelling Muslims from the religion because they left off something of the individual branches of the outward eeman. All of this is in stark contrast to the Murji'ah (from the Maturidiyyah who follow the Murji'at al-Fuquhaa) who say eemaan is only tasdeeq (inward belief) and iqraar (on the tongue) and that outward actions are not a part of or a pillar of eemaan. Upon this baatil belief, they say that actions are therefore only a fruit, or an evidence for, or completion of eemaan (without actually being from it) and some of them from the contemporaries use the expression "shart kamaal". It is vital to understand here that these scholars who (use the term shart kamaal) are speaking in the context of the individual actions (a'maal) after affirming the rukniyyah and juz''iyyah of amal in its genus (in principle) and they are contrasting the aqeedah of Ahl al-Sunnah with that of the Mu'tazilah and Khawarij as it pertains to when and on account of what a person leaves Islaam, when he leaves some of the individual branches of eemaan. So far we have dealt with two groups and two positions: There is another group who says: "Action (al-amal) is a condition for the validity (sihhah) of eemaan" (shart sihhah lil-eemaan), and as I explained above, this is the view of Shaykh Zayd al-Madkhalee and Shaykh Abdullah al-Ghudayaan (and others). They say that action is a condition of the validity (sihhah) of eemaan and that this saying is the view of Ahl al-Sunnah and what they really mean here is that action is a rukn (pillar) and juz'' (part) of eemaan, and they are speaking here of the genus of action (as in, action in principle). They also say that anyone who says "action is a condition for the perfection of eemaan" is a Murji' and upon Irjaa' and they are speaking here of anyone who does not affirm that action is a rukn or juz'' (in its genus). This applies in reality to the Maturidiyyah, Murji'at al-Fuquhaa who are upon this (they deny action is from eemaan in their misguided attempt to flee from the saying of the Khawaarij and Mu'tazilah) and not to those from Ahl al-Sunnah who hold that the prayer does not invalidate eemaan and thus all individual actions are "a condition for the perfection of eemaan" in the sense that if any particular individual outward branch of eeman is abandoned, it would not expel a person from eemaan totally. So what do we have so far? a) Those who say all actions (individually) are a condition for the perfection of eemaan (they are refuting the Mut'azilah and Khawaarij). b) Those who say that some actions are shart sihhah and some action are shart kamaal (because they hold that abandoning prayer invalidates eemaan) and they are also clarifying the view of Ahl al-Sunnah from that of the Mu'tazilah and Khawarij. The only difference between them and the first group is that they make the prayer shart sihhah. c) Those who say that action (in its genus) is a condition for the validity (sihhah) of eemaan and that any other saying is Irjaa'. They are refuting the Murji'ah who deny the rukniyyah and juz'iyyah of eeman. But then we have another group of Scholars: d) Those who hold that anyone who says action is a condition for the perfection (kamaal) or validity (sihhah) has expelled actions from eemaan and is from the Murji'ah or has agreed with the Murji'ah (irrespective of whether he says actions are shart kamaal or actions are shart sihhah). Also, that whoever says action is from eemaan and then says "shart kamaal" or "shart sihhah" falls into contradiction. This is found with Shaykh Abd al-Azeez al-Raajihee and Shaykh Saalih al-Fawzaan. POINT 3: From all of this we gather therefore, that there is some ambiguity in all of this and so the matter is not as simple and straightforward and is exactly as Shaykh Muhammad al-Aqeel has pointed out and we have to investigate and see what is the intent behind the usage of these words rather than fixate on the terms themselves and start accusing others of that which they are free of based upon these terms (even if we accept that the expresssion itself can be considered erroneous, despite a correct meaning being intended). Shaykh Muhammad Umar Bazmul said in Sharh Sifat al-Salah lil-Shaykh al-Albani (see here) والحقيقة أن هذه الألفاظ مجملة لابد فيها من بيان، فلا تقبل ولا ترد إلا بعد الاستفصال عن مراد أصحابها؛فإن أراد من قال: الأعمال شرط كمال، أن التقصير في العمل سبب في نقص الإيمان، فهو يزيد بالطاعة وينقص بالمعصية، وقد ينقص حتى يزول إذا ترك العمل بالكلية مع القدرة وعدم المانع، فهذا معنى قول أهل السنة والجماعة، ولكن الخطأ في العبارة!وإن أراد أن الإيمان يثبت في أصله بغير عمل، وأن العمل ليس من حقيقة الإيمان، فهذا قول المرجئة And the reality is that these are general (i.e. ambiguous words), there must be clarification with respect to them, they are not accepted or rejected except after enquiring into the intent of the one who [expresses] them. If the one who said, "Actions are shart kamaal" intends that falling short in action is a cause of the decrease in eemaan, for it increases with obedience and decreases with disobedience and can sometimes decrease until it ceases altogether when he abandons action alltogether whilst having the ability to do so and without anything preventing him, then this is the meaning of the saying of Ahl al-Sunnah wal-Jamaa'ah but the error is in the expression. And if he intended that eemaan can be established in its foundation (asl) without any action, and that action is not from the reality of eemaan, then this is the sayig of the Murji'ah. Shaykh Rabee's Exposition of the Haddaadiyyah's Use of These Issues to Create Fitnah Amongst the Salafis Shaykh Rabee' has numerous articles (http://rabee.net) in refutation of Falih al-Harbee and Fawzee al-Bahrainee who were using the statements of some of the Scholars in order to lay the accusation of Irjaa' against other scholars, from them Shaykh Ibn Baaz, and Shaykh al-Albaanee and Shaykh Rabee' himself. This is not far off from what Abu Fujoor, the faajir kadhdhab has attempted with me, and he is now supported in this disgrace by Musa Millington and the team that is working together for this purpose, revealing that they have Haddaadi traits. As for Faalih al-Harbee and Fawzee al-Bahrainee, they were employing the position of some of the scholars that "action is shart sihhah for eemaan" to ascribe Irjaa' to anyone who did not use this statement, but rather who said that some actions are shart kamaal and some are shart sihhah or who said that actions (individually) are shart kamaal as is the view of Shaykh al-Albaani. Shaykh Rabee' points out that these Haddaadis employed this issue to attack himself (by blatantly lying upon Shaykh Rabee) and also Shaykhs Ibn Baz and al-Albani (who employed the term of shart kamaal) and that they were also attempting to attack Shaykh Ibn Uthaymeen for the same reasons. You can read about some of that here and in numerous other articles the Shaykh has written. This helps us to put into context the activities of Abu Fujoor, the faajir kadhdhaab and those who are supporting this immature child in his disgraceful oppression and mischief, from them Musa Millington, and there are also hidden hands who are helping to write all these PDF refutations (in desperation) after their initial plot failed miserably and was exposed. Exposing the Deception, Dishonesty, Ignorance and Pretence of Abu Fujoor, Musa Millington and Their Following of the Ways of the Haddaadiyyah As Shaykh Muhammad bin Abd al-Wahhaab al-Aqeel pointed out at the beginning, the issue of shart kamaal and shart sihhah is one of those issues which are employed to attack Salafis and to create fitnah and separation, despite the fact that this is not a matter where severity is shown for the very reasons that should now become clear from what I have explained and which should have been clear from whatever I have explained in this thread numerous times: Which is that all these expressions and terms are used by the scholars to intend different things: 1) at one time intending opposition to the Mu'tazilah, 2) at another time intending opposition to the Murji'ah, 3) at one time intending the genus of action and 4) at another time intending actions in their afraad (individual instances) and 5) at another time intending to show the talaazum (binding link) between the inward and outward and 6) at another time intending to show that the absence of a part of eemaan does not necessitate the disappearance of all of it. For that reason, one has to be careful in how he uses the critiques of some scholars against the statements of others, so as not to wrong or oppress anyone (alongside our agreement that expressions in themselves can be judged to be erroneous and problematic, and thus best avoided). Note: There are those who grasp, fathom and understand this crucial matter and there are those who frrom their ignorance do not, and as a result they create mischief and fall into oppression and injustice with their ta'aalum (fake scholarship). Abu Fujoor and Musa Millington and others are upon this way in using such an issue to create fitnah and they have a history of using these types of issues. In the past they used the issue of donation boxes in mosques, and the use of video for purposes of da'wah, and walhamdulillaah, they were exposed for that too. This issue of eemaan has been one of the grazing pastures of the Haddaadiyyah and this is why they picked on this issue because it is one where you can quite easily pick out some statements of some of the Scholars which contains criticism and make it appear that someone is promoting misguidance. And as the issue is complex and requires much study, the audience who does not have time for that will believe and take everything at face value as it has been spread. So for example, from what has preceded in this thread, it is very possible for a person to take the statement of Shaykh al-Raajihee and that of Shaykh al-Fawzaan and start accusing those scholars who said "action is shart sihhah for eemaan" of expelling actions from eemaan and being from the Murji'ah and opposing the usool of Ahl al-Sunnah, just like you can also accuse those who use both the terms shart kamal and shart sihhah, even if they made tafseel (saying some actions are shart sihhah and some are shart kamaal) of expelling actions from eemaan. To monopolize on the nature of this subject was the intent of Abu Fujoor al-Kadhdhaab, but walhamdulillaah it failed and was exposed quickly. So what happened as has preceded is that Abu Fujoor is an insecure child, his adaalah has been battered and killed and the only thing left is a corpse that keeps coming back every time its adaalah is slaughtered and diminished each time, the aim each time being "let me throw things at the Salafi callers to undermine them so that I can look good and polish up my own bruised image" alongside his knowledge that the generality of the Salafis and even some of those who associated with him know that he is a kadhdhaab, affaak (great slandering liar), untrustworthy and unreliable in what he narrates, arrogant in accepting his mistakes and iniquities and what he did with our brother Abdulilah Lahmami is the perfect example of that. When he sent out his 8 page PDF on the 6th of March, as I explained in the first post (7th March) in this thread, he deliberately concealed the rest of the two page chapter in order to allow him to create his mischief. In that two-page chapter in Foundations of the Sunnah, I established that a) action is from eemaan, b) that the legislative meaning of eemaan with the Salaf is belief, speech and action and c) that eemaan increases and decreases in opposition to the view of the groups of kalaam. In my first post in refutation of the deception of Abu Fujoor I addressed everything there was to address: a) the linguistic definition of eemaan given by Ibn Hajar, b) the generalization made by Ibn Hajar and c) the use of the phrase "actions are shart kamaal". I addressed all these three issues in my very first post and the matter was finished, clarified and done walhamdulillaah, and thus there was nothing left, the matter was dead. Then Musa Milllington came along to give support to his associate who had been exposed and after misunderstanding the clear intent behind one of my paragraphs, he raised the issue of the word shart (condition) and said that this needs to be clarified further (despite the fact that I'd already clarified it in my first post from the citations from Muhammad Ishaq Kandu's Masters thesis). Musa said: Hence, by not clarifying the statement of Ibn Hajar, although he put the speech of Imam Al Baghawi afterward which clarifies the belief of the Salaf, a person could have been misled into 'Irjaa without doubt since the average reader may deduct that actions is from Imaan however it is a condition which is in fact an oxymoron i.e a statement where there are two opposites. To explain this more clearly we all know that Wuduu is one of the conditions of prayer. If there is no Wuduu there is no prayer. However, the Wuduu itself is not part of the prayer but rather a pre-requisite that must be established before the prayer is done hence outside of it . Likewise, the one who says that actions are a condition for the completeness of Imaan is like the one that says that actions are a pre-requisite for its completeness but not part of it. Right here, Musa Millington underrmined what Abu Fujoor wrote and put a question mark over the very quotes Abu Fujoor brought (in his 8 page PDF) from the scholars who made tafseel of the speech of Ibn Hajar by affirming and using the very same terms (shart kamaal and shart sihhah). This is because, if you are going to use the example of wudhoo to explain the word shart (condition), and wudhoo is shart sihhah and is outside of the prayer, it means that: a) despite attempting to criticize me on account of Ibn Hajar's statement (and that's after deliberately concealing the other content I included in the chapter which establishes the position of the Salaf), b) and slandering me by claiming I propagated the aqeedah of the Asharis and c) and demanding that tafseel be made of Ibn Hajar's speech, All you have achieved is to criticize what you deem to be Irjaa' or hinting at Irjaa' (i.e. the statement of Ibn Hajar) with statements and clarifications which are also Irjaa' (upon Millington's explanation of the word shart). Because anyone who says "prayer is a shart sihhah for eemaan" then he has expelled prayer from eemaan, just like wudhoo is shart sihhah for prayer and is outside of prayer, and not from it. Thus it becomes meaningless to take an issue with the speech of Ibn Hajr which made Abu Fujoor's initial so-called clarification pointless and meaningless. They clearly had not thought this thing out properly. This proved to me that these people do not really grasp this issue and do not understand its intricacies and are being inconsistent without even realising it, and since their intention is not good and wholesome, they are tripping up. The crucial point I made all along was this: Either be consistent and accuse every scholar who uses the term shart sihhah to either the whole of action or to just a part of it (like the prayer) of expelling action from eemaan and thereby agreeing with the Murji'ah and being from them. As a result of which saying that Ibn Hajr's generalization needed to be clarified becomes absolutely meaningless if you are going to affirm the tafseel of those scholars who said some actions are shart kamaal and some actions are shart sihhah. You have not escaped the very problem you were claiming to correct, because even with this tafseel, you still have not escaped Irjaa'! Or come to your senses and acknowledge what I am saying which is that we have to really look at the intent of each Scholar who is using these terms and phrases and we have to be mature and reasonable when we look at the criticisms of other scholars (like Ibn Baz and al-Fawzan) of these terms, and we have to be reasonable and mature by investigating what does each scholar intend by them and be careful in applying the rulings of other scholars to the statements of others and not start throwing the accusations of Irjaa' with such ease because you will end up slandering someone. Musa Millington's Twisting of the Realities and Attempt to Cover Himself When I wrote on this matter in detail in post no 4 (10th March) and explained this important issue, it did not please Musa Millington (in fact I question whether he even understood it). A day later (11th March) he released his 12-page refutation upon me. In this 12-page PDF he brought quotes from Shaykh Rabee' and Shaykh Salih al-Fawzan who made the very point that I was making and which I explained a day earlier - that it is wrong to use the term shart sihhah, that this is a contradiction, and that it cannot be said that actions are either a condition from the conditions of sihhah or a condition from the conditions of kamaal. Because Musa had messed up and showed his inconsistency and not realising the implications of what he wrote regarding the example of wudhoo being shart sihhah, he tried to cover this up by bringing the statements from these Shaykhs in his response to me which essentially outline the very point I made to him and which everyone can read for themselves in post no 4 and which I repeated again and again. Through that 12-page PDF he tried to pretend to make the very point that I was explaining to him all along and twist the tables and make it look as if I was the one who was not clarifying things! This what I wrote in that post on 10th March when I pointed out the confusion in his mind: This again illustrates that Musa Millington does not grasp the issues here. Since, the issue revolves around the word "shart" (condition) to Musa, then it makes no difference whether it is used for kamaal (perfection) or validity (sihhah) and Musa's observation should be applied equally to the issue of sihhah (validity), and his judgement should apply to all those Shaykhs who make use of this word (shart) in that which relates to the sihhah (validity) of eemaan. Since the mere use of the word shart means that the actions (whether their abandonment invalidates eemaan [like the prayer] or merely decreases its obligatory perfection) are outside of eemaan. Upon this, this means that all those scholars (including Ibn al-Uthaymeen, al-Shibal, al-Barraak and those scholars who endorsed the book of al-Shibal, like al-Fawzan, Ibn Baz etc. and likewise Shaykh al-Albani) have either endorsed statements or employed statements that expel actions from eemaan thereby constituting the propagation of Irjaa' (according to Musa Millington). But as I said this is a topic which is subtle and complex and it largely comes down to what the intent and objective is behind the usage of certain terms in the statements of the Scholars and which are to be understood in light of the underlying usool those scholars affirm in this particular topic of eemaan. We see that the scholars use the terms shart kamaal and shart sihhah for a particular objective with it being understood already that Ahl al-Sunnah hold actions are from and are part of eemaan. And there are some scholars who do not like the use of the word shart in this topic. It is really here that the Haddaadiyyah fell into ghuluww and in their claim of trying to defend the aqeedah of Ahl al-Sunnah relating to eemaan, they went to excess, and did not do justice in the topic and began to make baseless accusations, because they, unlike the scholars, did not grasp the subtlety of the topic and nature and intent behind the usage of the terms and phrases, and then began to ascribe to the Scholars (like Shaykh al-Albani) that which they are totally free and innocent of which they never intended, from near or far... This was the message I explained again and again before Musa Millington tried to do his deceptive cover up thereafter. In his 12 page PDF response to me (11th March), Musa Millington turned the realities around, used empty doublespeak and deception to cover himself which I exposed in detail in post no 7, so one can refer to it to see the reality of his deception and dishonesty. A team of them are now working to undermine me, and accuse me of opposing the usool and so on. All of these activities are desperate attempts to hide their tracks and their evil agenda, to cover their own confusion, lack of consistency, and lack of understanding in this mattter and to deceive the people about the nature of their activities and the true and real goals behind them. Alhamdulillaah, the insight in the statement of Shaykh Muhammad al-Aqeel exposes these individuals for what they are: This is a summary of this issue (of the excuse of ignorance), and this issue has equivalent issues (that are like it) for example, "actions are a condition for perfection (kamaal) or a condition for validity (sihhah)", this (issue) is a sister-issue (to the issue of the excuse of ignorance). We do not say "shart kamaal" nor do we say "shart sihhah", we say "actions are from eemaan". However we do not show severity upon a Salafi who says, "shart kamaal" or "shart sihhah." For this one (in saying shart kamaal) has a salaf (a precedence) and that one (in saying shart sihhah) also has a salaf (a precedence). I say that this matter (of the excuse of ignorance) has other equivalent issues, because they are propagated in order to bring about separation between Ahl al-Sunnah, and by Allaah besides whom there is none worthy of worship besides Him, al-udhru bil-jahl (the excuse of ignorance) and al-a'maal shart kamaal or shart sihhah (actions being a condition of the perfection or validity [of eemaan]) and what is like them from the issues, then verily they are propagated for no reason except to split the Salafis. Their intent all along was to use this issue for these objectives, to undermine, attack and falsely slander others on account of personal agendas. May Allaah guide their souls and make them realize that all these efforts to save face will prove fruitless because they evidently lack sincerity. That is because whatever needed clarifying was already done in the first post in this thread, but that did not satisfy or please them. And all praise is due to Allaah, may the salat and salam be upon the Messenger, his family and companionns.