Explanation of the author's statement: "Praise be to Allah, we praise Him, we seek His help, we seek His forgiveness, we repent to Him, and we seek refuge in Allah from the evils of our souls and the bad of our deeds.
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The Shaykh : ...and disagreement is permissible in the branches, and the one who disagrees in them is accepted. However, the Shaykh al-Islam (may Allah have mercy on him) invalidated this division and said: "There is no evidence for it, neither from the Book nor from the Sunnah". Also, disagreement occurs even in matters of knowledge, even in matters of creed. Disagreement occurred among the Companions and those after them. For example, it is reported from Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) saw his Lord, and Aisha denied that.
Likewise, it is reported, indeed established, that the Messenger (may Allah's prayers and peace be upon him) made the people of Badr, the people of Badr, hear the words of the disbelievers while they were dead, and Aisha denied that.
Also, it is well known among the scholars of knowledge, to the point that consensus is reported, that the Fire will not perish and that its people will be eternal in it forever. And disagreement regarding this is established from some of the Salaf.
All of these are matters of creedal knowledge. If someone disagrees, is disagreement permissible for him or not? Is it permissible or not? It is not permissible, and it is a matter of practice, but believing that it is obligatory is a matter of knowledge, knowledge and not action. The important point is that the Shaykh al-Islam (may Allah have mercy on him) says: "There is no evidence for dividing the religion into this division of fundamentals and branches, and their statement that disagreement is not permissible in the fundamentals and the one who disagrees is not accepted has no evidence".
The issue comes down to the clarity of the evidence and its lack of clarity. What is clear, whether in practical matters or in matters of knowledge, disagreement in it is not permissible. And what is open to ijtihad, disagreement in it is permissible, because the statement of a mujtahid or the opinion of a mujtahid over another is not a binding evidence for others. Because we say, if you say that this is obligatory with evidence that is clear to you, and we say that it is not obligatory with evidence that is clear to us, which of us must follow the other? If you say, "You must follow me," we say, "And you must follow us," and in that case, we go in a circle. What is well known among the scholars of knowledge is what we said first, which is what we mentioned here. Although the words "fundamentals of the religion and its branches" can be acceptable, but not on the basis that the fundamentals are matters of knowledge and the branches are matters of practice. Rather, we say that the fundamentals are what the religion does not stand without, and the branches are what is an attribute in these fundamentals, an attribute in these fundamentals that is a branch. As for the fundamentals that are considered pillars in Islam, we make them fundamentals even if they are matters of practice. And whatever the case, the Prophet (may Allah's prayers and peace be upon him) clarified for people everything they need in matters of religion, clarifying it clearly, and left his community on the white path, its night like its day. Yes.
Likewise, it is reported, indeed established, that the Messenger (may Allah's prayers and peace be upon him) made the people of Badr, the people of Badr, hear the words of the disbelievers while they were dead, and Aisha denied that.
Also, it is well known among the scholars of knowledge, to the point that consensus is reported, that the Fire will not perish and that its people will be eternal in it forever. And disagreement regarding this is established from some of the Salaf.
All of these are matters of creedal knowledge. If someone disagrees, is disagreement permissible for him or not? Is it permissible or not? It is not permissible, and it is a matter of practice, but believing that it is obligatory is a matter of knowledge, knowledge and not action. The important point is that the Shaykh al-Islam (may Allah have mercy on him) says: "There is no evidence for dividing the religion into this division of fundamentals and branches, and their statement that disagreement is not permissible in the fundamentals and the one who disagrees is not accepted has no evidence".
The issue comes down to the clarity of the evidence and its lack of clarity. What is clear, whether in practical matters or in matters of knowledge, disagreement in it is not permissible. And what is open to ijtihad, disagreement in it is permissible, because the statement of a mujtahid or the opinion of a mujtahid over another is not a binding evidence for others. Because we say, if you say that this is obligatory with evidence that is clear to you, and we say that it is not obligatory with evidence that is clear to us, which of us must follow the other? If you say, "You must follow me," we say, "And you must follow us," and in that case, we go in a circle. What is well known among the scholars of knowledge is what we said first, which is what we mentioned here. Although the words "fundamentals of the religion and its branches" can be acceptable, but not on the basis that the fundamentals are matters of knowledge and the branches are matters of practice. Rather, we say that the fundamentals are what the religion does not stand without, and the branches are what is an attribute in these fundamentals, an attribute in these fundamentals that is a branch. As for the fundamentals that are considered pillars in Islam, we make them fundamentals even if they are matters of practice. And whatever the case, the Prophet (may Allah's prayers and peace be upon him) clarified for people everything they need in matters of religion, clarifying it clearly, and left his community on the white path, its night like its day. Yes.