Anyone who knows their stature can only love them, pray for them, seek mercy for them, and benefit from their knowledge.

These three scholars were the leading figures in issuing fatwas during their time, and Ahlus-Sunnah universally accepted and acknowledged their leadership in religious matters. May Allāh have mercy on them and reward them for their service to Islam and the Muslims. I remain astounded, not by those who accuse them of Murji’ism, but by those who need to be reminded of their virtues and stature. By the One in whose hand is my soul, I never thought the day would come when someone like me would need to write to his brothers, the students of knowledge among the Ahlus-Sunnah, in defense of these eminent scholars. To Allāh alone do I complain. 2. The person making this claim does not know the difference between the Sunnis and the Murji’ah regarding takfīr, despite the vast difference between them. The belief of the Sunnis is always correct, while the belief of the Murji’ah and other sects may only be correct when it aligns with Sunni doctrine, and is otherwise always wrong when it contradicts Sunni doctrine. Note: It is incorrect to assume that the agreement of some misguided sects with Ahlus-Sunnah on certain matters is a flaw for Ahlus-Sunnah. It is evident that some deviant sects agree with the Ahlus-Sunnah on issues unrelated to the innovations they are known for. In fact, it is rare to find a deviant sect that opposes Ahlus-Sunnah wal jamā’ah on every issue. Ibn Taymiyyah, may Allāh have mercy on him, said about the Rāfiḍhah: «ليس كل ما أنكره بعض الناس عليهم يكون باطلاً؛ بل من أقوالهم أقوال خالفهم فيها بعض أهل السنة، ووافقهم بعض، والصواب مع من وافقهم، لكن ليس لهم مسألة انفردوا بها أصابوا فيها» "Not everything that some people reject from them is false; rather, among their sayings are some that some of Ahlus-Sunnah disagree with, and some agree with. The truth is with those who agree with them. However, they do not have a single issue in which they are uniquely correct." [Minhāj As-Sunnah (1/44)]. I say: The essence of this difference lies in the fact that the Murji’ah require belief (such as deeming something lawful) for all actions that lead to disbelief, while Ahlus-Sunnah require this belief in some actions but not in others. If it is said: What is the criterion for determining which actions are dependent on belief to be considered disbelief? The answer: The criterion is the evidence. If the evidence indicates that this act constitutes major disbelief, then Ahlus-Sunnah declare it as such without requiring belief. But if the evidence does not indicate that it constitutes major disbelief (i.e., it is a sin), then Ahlus-Sunnah do not declare disbelief without the condition of belief, such as istiḥlāl or juḥud (rejection). An example of this is adultery; there is no evidence that it constitutes disbelief. Therefore, the principle of Ahlus-Sunnah is that an adulterer does not disbelieve unless he deems adultery lawful. 3. The person making this claim is unaware of the opinions of the Murji’ah and the matters that exempt one from Murji’ism. Leading Islamic scholars have outlined certain issues, which, if affirmed by someone, separate them from the Murji’ah and absolve them from Murji’ism. These are five key issues: