"1. In the relaying of the first observation against At-Tahiri, there is no mention of him calling Ali bin Hassan Al-Halabi a Shaykh..."

Commentary: In brief, I did not take note of this specific criticism. However, I find it surprising that this would lead to suspicion. The matter is simple and could have easily been clarified through asking. Ibn Al-Qayyim explained the severity of unjustified suspicion: “As for ill thoughts, it is to to fill one's heart with bad thoughts about people, until it overflows to his tongue and limbs…” [Ar-Ruh, 238] Having unjustified ill thoughts about Muslims is a serious matter. Ibn Uthaymeen (may Allāh have mercy on him) said: “It is forbidden to have ill thoughts about a Muslim, but it is not forbidden to have ill thoughts about a disbeliever because he is deserving of it. As for someone known for immorality and corruption, there is no harm in having ill thoughts about him because he is deserving of it. He further said: It is recommended for a person to think well of Muslims. If a word from a person can be interpreted as both good and bad, interpret it in the best way you can. If an action from a person can be seen as good or bad, see it in the best way possible because that removes enmity, hatred, and bitterness from your heart and brings you peace.” [Ash-Sharh Al-Mumti' (5/300)] What excellent manners! How much we are in need of this. In the statement, I did not fail—by Allah's grace—to mention what clarifies Sheikh At-Tahiri's stance regarding what is considered praise of Al-Halabi, which I believe was the subject of criticism. The writer continued: "2. This putting the poetry of Al-Halabi forth as a benefit was coupled by At-Tahiri calling Al-Halabi a Shaykh in a video which has been spread far and wide on the internet for a number of years. The praise and benefiting from Al-Halabi now is public, so if this is now incorrect, the clarification should also be made public..." Commentary: I do not know how the writer worked out that this spread widely, but if quoting a line of poetry or citing a benefit from an innovator—where the innovation was not clear to the one quoting at the time—requires a public retraction, then the writer should enlighten us with examples of scholars who have done this before! If this is his own view, then he must be extremely cautious about plunging into the deep waters of formulating principles without proper qualification, especially at the early stages of his journey of seeking knowledge. It is well known that the Salaf are those who preceded us, and therefore, seeking statements beyond that falls outside the realm of obligation. Take heed of this. Secondly, what has been conveyed to me from Abdul Aziz Al-Haqqan, may Allāh grant him success, includes the clarification of the Sheikh's stance on Ali Al-Halabi. This information comes from the knowledge of his students, and as he is still alive, anyone seeking further clarity should simply ask him. Thirdly, if quoting poetry or a benefit from an innovator—where their innovation is not apparent to the one quoting—requires a public retraction as the writer claimed, then what might he say about Sheikh Salih Al-Fawzan, may Allāh be with him, who quoted from some prominent figures of innovation like Sayyid Qutb and Abu Al-A'la Al-Mawdudi, who are among the pioneers of the takfiri ideology in this era? Their innovations are not hidden from someone like Sheikh Salih Al-Fawzan. So let me ask you, dear author: What is our position on this? Kindly explain it to us. To save you time, here are two references: 1. In his critique of "Halal and Haram" (p. 45), he (Sheikh Fawzān) said: "Sheikh Abu Al-A'la Al-Mawdudi stated in his book 'Al-Hijab,' after mentioning several commentators' views on the Āyah in Al-Ahzab {O Prophet, tell your wives and daughters...}, the following: 'It is clear from all these statements that from the blessed era of the Companions... etc.'" [end of quote].