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Adapted from Kashf al-Haqa'iq al-Khafiyyah'Inda Mudda'i al-Salafiyyah (Exposing the Hidden Realities of the Fake Salafis) by 'Abd al-Aziz al-'Usaymi, Makkah, KSA

The following are some characteristics of the Hizbi methodology:

1. Their severe attacks against te scholars and sincere du’at, seeking to drop them “off the Manhaj” and declare them “Qutbis”, Hizbis”, “Takfiris”, etc.
2. They are deep in partisanship and they call to it under the slogan of Salafiyyah.
3. A knee-jerk reaction to all views that conflict with their ahwa and the principles that they call to
4. They sense that most people – to say nothing of the learned amongst them – consider their views strange.

As a result of this false principle and their extreme application of it, they end up contradicting the Manhaj of the Salaf for critiquing others and passing judgment on them. In fact, their methodology is in clear conflict with the principles employed by Shaykh al-Islam ibn Taymiyyah in his writings and fatawa, may Allah have mercy on him, to pass judgment about innovators. This is even though their opponents are not innovators; they are from Ahl as-Sunnah! You can judge for yourself by comparing his principles with the reality of their unjust refutations against their brothers from the Du’at and scholars whom they have attacked without any justification except following Hawa and the desires of their diseased souls.

The Principles of Shaykh al-Islam for Passing Judgment Against the Innovators

These principles are drawn from the book of Dr. Ahmad al-Hulaybi, Usul al-Hukm ‘Alal-Mubtadi’ah ‘Inda Shaykh al-Islam Ibn Taymiyyah (The Principles for Passing Judgment on Innovators in the View of Ibn Taymiyyah), published by Dar al-Fadilah:

1. Seeking excuses for the people of piety and virtue any time they fall into innovation out of Ijtihad, and interpreting their problematic statements in the best light possible. (Abul-Hasan al-Ma’ribi was declared a heretic by Rabee al-Madkhali for espousing this principle)
2. When a Mujtahid errs – whether in fundamental or subsidiary issues – he should not be deemed sinful. Even more so, he should not be declared deviant or a disbeliever.
3. Excusing the innovator on account of his ijtihad does not mean consenting to the innovation he fell into, or permitting others to follow him in it. It is obligatory to rebut his innovation if needed while maintaining proper adab.
4. Not passing judgment on the one who fell into innovation that he is from Ahl al-Ahwa’ wal-Bida’ or having enmity for him on its account, except if the innovation is well-known to the scholars of the Sunnah and severe.
5. No one who has fallen into error in creed or something else can be judged to be doomed for certain, nor can any group be judged for certain to be from the Seventy-Two Astray Sects unless its error is severe.
6. Caution must be exercised in regards to studying the state of a person who has done something that results in kufr or fisq before judging him to be a kafir or fasiq, lest he be judged kafir or fasiq without establishing hujjah against  him.
7. Efforts should be made to bring the hearts together and to unify the ranks. Care should be taken not to let differences in secondary issues of Aqidah, etc. be a cause for breaking the bonds of brotherhood and loyalty and animosity (al-wala’ wal-bara’) between Muslims.
8. Being just in mentioning the praiseworthy and blameworthy qualities of the innovators, accepting the truth that they have, and rejecting their falsehood.

These principles are in agreement with the balanced methodology of this Ummah which Allah has made “a middle nation” (ummatan wasatan) This is the methodology of the Salaf as-Salih… but do they have any Salaf?!?

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