And we do not deny that some of the scholars who claim affiliation with al-Ash'ari have a track record of sincerity in Islam and in defending it
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The Shaykh :"And we do not deny that some of the scholars who claim affiliation with al-Ash'ari have a track record of sincerity in Islam and in defending it, and in caring for the Book of Allah (the Exalted) and the Sunnah of His Messenger (peace and blessings be upon him), in both transmission and understanding, and in striving to benefit and guide the Muslims. However, this does not imply that they are infallible from error in what they got wrong, nor does it mean accepting their words in everything they said, nor does it prevent pointing out their errors and refuting them, for in that lies the clarification of the truth and the guidance of creation."
If we were to give examples, we would find many of these scholars, such as al-Nawawi and Ibn Hajar al-Asqalani. We love them for the sake of Allah and in Allah, because they have a track record of sincerity. If Allah (the Exalted) causes them to err in a matter of the attributes, we do not think they ever intentionally opposed the truth. We benefit from their books, if Allah wills. As for some of the foolish people, as we have heard and as has been brought to us in inquiries, who say that *Fath al-Bari* must be burned—yes, they say *Fath al-Bari* must be burned—Glory be to Allah! *Fath al-Bari* must be burned, the book about which al-Shawkani said: "There is no migration after the conquest". When al-Shawkani was asked to explain *Sahih al-Bukhari*, he said: "No, no, there is no migration after the conquest", meaning that *Fath al-Bari* is sufficient for everything. How can we say it should be burned? But, unfortunately, some of the young brothers, in terms of intellect and understanding, do not use wisdom in what they say and what they judge. They have a self-admiration that makes them look down on others. This is a calamity. We ask Allah to protect us and you from it, because when a person admires himself, may Allah protect us from that, he hardly returns to the truth even if he sees it as clear as the sun. A person must know his own worth.
Also, it is obligatory for a person, if he makes a mistake and his companion points out the error to him, to thank him for it, rather than being stubborn about his opinion. If his companion does not discuss it with him but writes a refutation, for example, let him say, "Praise be to Allah." If the truth is with him, then this person who refuted him has exposed himself to the punishment of Allah (Mighty and Majestic), because he refuted the truth.
And if the truth is with the other person, then this is a blessing from Allah upon me, that He protected people from what I went astray in. As for some people, when someone refutes them, it is as if they are fighting like roosters, each trying to win his opinion, even if it is at risk. And this is wrong.
Then, if a person refrains from quarreling and disputing, it is more noble for him and higher for his status. The issue is not that a person defends himself, but that he defends the truth. If he is defending the truth, let him be; let him refute you, and let him refute the truth, which is the Shari'ah of Allah (Mighty and Majestic), and he will bear the sin. And if the truth is with him, then this is a blessing from Allah upon you, that He guided you to prevent misleading people with your words. How beautiful is what some of the judges said when he was asked about the Court of Cassation: "Why is there a Court of Cassation above the judge?" Do you know the Court of Cassation? If the judge rules, and the one against whom the ruling was made objects to the ruling, it is referred to the Court of Cassation. He said, "I thank Allah that there is a Court of Cassation. I thank Allah that there is a Court of Cassation, because if I make a mistake, the Court of Cassation prevents me from the mistake. It prevents me from wronging so-and-so and giving so-and-so what he does not deserve. This is part of his intellect and his jurisprudence as well. All right, let us return to the book. Then he said."
If we were to give examples, we would find many of these scholars, such as al-Nawawi and Ibn Hajar al-Asqalani. We love them for the sake of Allah and in Allah, because they have a track record of sincerity. If Allah (the Exalted) causes them to err in a matter of the attributes, we do not think they ever intentionally opposed the truth. We benefit from their books, if Allah wills. As for some of the foolish people, as we have heard and as has been brought to us in inquiries, who say that *Fath al-Bari* must be burned—yes, they say *Fath al-Bari* must be burned—Glory be to Allah! *Fath al-Bari* must be burned, the book about which al-Shawkani said: "There is no migration after the conquest". When al-Shawkani was asked to explain *Sahih al-Bukhari*, he said: "No, no, there is no migration after the conquest", meaning that *Fath al-Bari* is sufficient for everything. How can we say it should be burned? But, unfortunately, some of the young brothers, in terms of intellect and understanding, do not use wisdom in what they say and what they judge. They have a self-admiration that makes them look down on others. This is a calamity. We ask Allah to protect us and you from it, because when a person admires himself, may Allah protect us from that, he hardly returns to the truth even if he sees it as clear as the sun. A person must know his own worth.
Also, it is obligatory for a person, if he makes a mistake and his companion points out the error to him, to thank him for it, rather than being stubborn about his opinion. If his companion does not discuss it with him but writes a refutation, for example, let him say, "Praise be to Allah." If the truth is with him, then this person who refuted him has exposed himself to the punishment of Allah (Mighty and Majestic), because he refuted the truth.
And if the truth is with the other person, then this is a blessing from Allah upon me, that He protected people from what I went astray in. As for some people, when someone refutes them, it is as if they are fighting like roosters, each trying to win his opinion, even if it is at risk. And this is wrong.
Then, if a person refrains from quarreling and disputing, it is more noble for him and higher for his status. The issue is not that a person defends himself, but that he defends the truth. If he is defending the truth, let him be; let him refute you, and let him refute the truth, which is the Shari'ah of Allah (Mighty and Majestic), and he will bear the sin. And if the truth is with him, then this is a blessing from Allah upon you, that He guided you to prevent misleading people with your words. How beautiful is what some of the judges said when he was asked about the Court of Cassation: "Why is there a Court of Cassation above the judge?" Do you know the Court of Cassation? If the judge rules, and the one against whom the ruling was made objects to the ruling, it is referred to the Court of Cassation. He said, "I thank Allah that there is a Court of Cassation. I thank Allah that there is a Court of Cassation, because if I make a mistake, the Court of Cassation prevents me from the mistake. It prevents me from wronging so-and-so and giving so-and-so what he does not deserve. This is part of his intellect and his jurisprudence as well. All right, let us return to the book. Then he said."