Ṣāliḥ al-Suḥaymī - By Allah, They Did Not Understand the Words of Ibn ʿUthaymīn Regarding Boycotting

والله إنهم ما فهموا كلام الشيخ ابن عثيمين عن المقاطعة

https://youtu.be/J16XxdpPxY4

And he (ie: Imām Aḥmad) was asked about a person who buys something from an enemy.
وسئل عن الرجل يبيع من العدو شيئًا؟

He said: “It should not be bought from someone who poses a threat to the Muslims.”
قال: لا يباع ممن يتقوى على المسلمين.

Isḥāq b. Ibrāhīm al-Hānī, Masāʾil al-Imām Abū ʿAbd Allah Aḥmad b. Ḥanbal 1/376 #1614
مَسَائِلُ الإِمَامِ أَبِي عبد اللهِ أَحْمَدَ بْنِ حَنْبَلٍ ١/٣٧٦ #١٦١٤
https://news.1rj.ru/str/Goldenshamela/80

@ilmtest [https://news.1rj.ru/str/ilmtest]

Generations have exhausted their years memorising the routes of aḥadīth,
وَإِنَّ أَقْوَامًا أَذْهَبُوا أَعْمَارَهُمْ فِي طُرُقِ الْحَدِيثِ،

and by my life this action is praiseworthy except in the case when preference is given to something more important than this.
وَلَعَمْرِي إِنَّ ذَلِكَ حَسَنٌ إِلا أَنَّ تَقْدِيمَ غَيْرِ ذَلِكَ أَهَمُّ.

So we see that many of those who memorize (aḥadīth) lack the know-how of al-fiqh (ie: understanding) that is more important than (memorization).
فَنَرَى أَكْثَرَ هَؤُلاءِ الْمَذْكُورِينَ لا يَعْرِفُونَ الْفِقْهَ الَّذِي هُوَ أَلْزَمُ مِنْ ذَلِكَ،

When a student of ḥadīth focuses more on hearing and writing (down what he hears from the routes of aḥadīth) then the (golden) time for memorization will pass by.
وَمَتَى أَمْعَنَ طَالِبُ الْحَدِيثِ فِي السَّمَاعِ وَالْكِتَابَةِ ذَهَبَ زَمَانُ الْحِفْظِ،

So when he ages in years he will not be able to memorize matters of more importance (with fluency).
وَإِذَا عَلَتِ السِّنُّ لَمْ يَقْدِرْ عَلَى الْحِفْظِ الْمُهِمِّ،

So if you intend to grasp the stature of understanding then study “Martabah” (of) al-Aṣmāʾī with regards to al-luġah (ie: the Arabic language),
وَإِذَا أَرَدْتَ أَنْ تَعْرِفَ شَرَفَ الْفِقْهِ فَانْظُرْ إِلَى مَرْتَبَةِ الأَصْمَعِيِّ فِي اللُّغَةِ،

and Sībawayh in al-naḥū (ie: grammar).
وَسِيبَوَيْهِ فِي النَّحْوِ.

Ibn al-Jāwzī, al-Hath ʿalá Ḥifdh al-ʿIlm 1/47
ابن الجوزي، الحث على حفظ العلم ١/٤٧
https://shamela.ws/book/22340/18

@ilmtest [https://news.1rj.ru/str/ilmtest]

So if an inquiry reaches a place where there be a (senior) Shaykh who has various isnād (ie: chains of narration) but lacks (expertise) in matters of al-fiqh and amidst them is a shāb (ie: young man) who has the requisite skills of jurisprudence,
ثُمَّ لَوْ حَضَرَ شَيْخٌ مُسِنٌّ لَهُ إِسْنَادٌ لا يَعْرِفُ شَيْئًا مِنَ الْفِقْهِ بَيْنَ يَدَيْهِ شَابٌّ مُتَفَقِّهٌ فَجَاءَتْ مَسْأَلَةٌ:

then the Shaykh should remain quiet
سَكَتَ الشَّيْخُ،

and al-shāb (ie: the young faqīh) should respond.
وَتَكَلَّمَ الشَّابُّ،

And this is sufficient in the faḍl (ie: virtue) of al-fiqh.
وَهَذَا يَكْفِي فِي فَضْلِ الْفِقْهِ.

And many people indulged in ʿulūm (ie: the sciences) al-ḥadīth but abstained from delving into the sciences of al-fiqh.
وَلَقَدْ تَشَاغَلَ خَلْقٌ كَثِيرٌ مِنْ أَصْحَابِ الْحَدِيثِ بِعُلُومِ الْحَدِيثِ، وَأَعْرَضُوا عَنِ الْفِقْهِ،

So when in the subject of aḥkām a questioned was posed to them, they were embarrassed (ie: due to not being able to answer).
فَلَمَّا سُئِلُوا عَنْ مَسْأَلَةٍ فِي الأَحْكَامِ افْتُضِحُوا.

Ibn al-Jāwzī, al-Hath ʿalá Ḥifdh al-ʿIlm 1/48
ابن الجوزي، الحث على حفظ العلم ١/٤٨
https://shamela.ws/book/22340/19

@ilmtest [https://news.1rj.ru/str/ilmtest]

ʿAbdah said: I heard Ibn al-Mubārak mention Abū Ḥanīfah.
أَخْبَرَنَا ابن الفضل، قَالَ: أَخْبَرَنَا عَبْد الله بن جَعْفَر، قَالَ: حَدَّثَنَا يَعْقُوب بن سُفْيَان، قَالَ: حَدَّثَنَا أَحْمَد بن الخليل، قَالَ: حَدَّثَنَا عبدة، قَالَ: سَمِعْتُ ابن المبارك، وذكر أَبَا حنيفة،

A man asked him, “Was there al-hawá (ie: any innovations with him)?”
فَقَالَ رجل: هَلْ كَانَ فيه من الهوى شيء؟

He (ie: Ibn al-Mubārak) replied “Yes, he had al-Irjaʾ (the innovation of the Murjīʿah).”
قَالَ: نعم، الإرجاء

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 15/502
الخطيب البغدادي، تاريخ بغداد ١٥/٥٠٢
https://shamela.ws/book/736/8098

@ilmtest [https://news.1rj.ru/str/ilmtest]

And likewise in al-Musnad (of Imām Aḥmad), Sunan Ibn Mājah, and Ṣaḥīḥ Ibn Ḥibbān, on the authority of ʿAbd Allah b. Abī Awfá:
وَكَذَلِكَ فِي الْمُسْنَدِ وَسُنَنِ ابْنِ مَاجَه وَصَحِيحِ ابْنِ حِبَّانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى قَالَ:

Muʿāḏ came from al-Shām (ie: Greater Syria) and he prostrated before the Prophet ﷺ.
{لَمَّا قَدِمَ مُعَاذٌ مِنْ الشَّامِ سَجَدَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

The Prophet ﷺ (may Allah exalt his mention) said: “O Muʿāḏ, what is this?”
فَقَالَ: مَا هَذَا يَا مُعَاذُ؟

(Muʿāḏ) replied: “I went to al-Shām and found them prostrating before their archbishops and their emperors. I liked it in my heart that we should do so for you O Messenger of Allah.”
قَالَ: أَتَيْت الشَّامَ فَوَجَدْتهمْ يَسْجُدُونَ لِأَسَاقِفَتِهِمْ وَبَطَارِقَتِهِمْ فَوَدِدْت فِي نَفْسِي أَنْ نَفْعَلَ ذَلِكَ بِك يَا رَسُولَ اللَّهِ

He ﷺ remarked: “Do not do so.
فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَفْعَلُوا ذَلِكَ

If I were to command anyone to prostrate before anyone besides Allah, I would have commanded the wife to prostrate before her husband.
فَإِنِّي لَوْ كُنْت آمِرًا أَحَدًا أَنْ يَسْجُدَ لِغَيْرِ اللَّهِ لَأَمَرْت الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا

By Him in whose hand is Muḥammad's soul, a woman does not fulfill the right of her Lord unless she fulfills the right of her husband,
وَاَلَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَا تُؤَدِّي الْمَرْأَةُ حَقَّ رَبِّهَا حَتَّى تُؤَدِّيَ حَقَّ زَوْجِهَا؛

and if he wants to have (sexual intercourse with) her even if she is on a camel's saddle, she should not refuse.”
وَلَوْ سَأَلَهَا نَفْسَهَا وَهِيَ عَلَى قَتَبٍ لَمْ تَمْنَعْهُ}.

Ibn Taymiyyah, Majmūʿ al-Fatāwá 32/262
ابن تيمية، مجموع الفتاوى ٣٢/٢٦٢
https://shamela.ws/book/7289/15872

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The second opinion (which states that ʿĀʿishah was playing with dolls before reaching puberty) is not ṣaḥīḥ (ie: accurate),
وَالثَّانِي غَيْرُ صَحِيحٍ

because he married her in Makkah on the 10th of Shawwāl in the 10th year of Prophethood, three years before the Hijrah.
لِأَنَّهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - تَزَوُّجَهَا بِمَكَّةَ فِي عَشْرٍ مِنْ شَوَّالَ سَنَةَ عَشْرٍ مِنَ النُّبُوَّةِ قَبْلَ الْهِجْرَةِ بِثَلَاثٍ

At that time, she was six years old.
وَلَهَا سِتُّ سِنِينَ،

wa ʿl-ġazwatān (ie: the two battles) mentioned in the ḥadīth (namely: the Battle of Khaybar and the Battle of Tabūk), one took place in the 8th year of the Hijrah and the other in the 9th year of the Hijrah.
وَالْغَزْوَتَانِ الْمَذْكُورَتَانِ إِحْدَاهُمَا سَنَةَ ثَمَانٍ وَالْأُخْرَى سَنَةَ تِسْعٍ مِنَ الْهِجْرَةِ

fa-bi ʿl-yaqīn (ie: therefore, it is certain) that ʿĀʿishah had at that time surpassed al-bulūġ (ie: the age of puberty).
فَبِالْيَقِينِ تَجَاوَزَتْ عَائِشَةُ حِينَئِذٍ حَدَّ الْبُلُوغِ.

al-Mullā ʿAlī al-Qārī, Mirqāh al-Mafātīḥ Sharḥ Mishkāh al-Maṣābīḥ 5/2129
الملا على القاري، مرقاة المفاتيح شرح مشكاة المصابيح ٥/٢١٢٩
https://shamela.ws/book/8176/4768

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And Abdulah b. Masʿūd (may Allah be pleased with him) said: “When you hear Allah Say (in the Qurʾān): {O you who have believed} [2:104]
ويقول عبد الله بن مسعود رضي الله عنه: (إذا سمعت الله يقول: {يَا أَيُّهَا الَّذِينَ آمَنُوا} [البقرة: 104]

concentrate your hearing towards it,
فأرع لها سمعك؛

for it contains goodness that is ordered,
فإنه خير تؤمر به

or evil that is forbidden.”
أو شر تنهى عنه)

ʿAbd al-Muḥsin al-ʿAbbād, Sharḥ Abī Dāwūd 52/4
عبد المحسن العباد، شرح سنن أبي داود ٥٢/٤
https://shamela.ws/book/37052/1180

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Abū ʿAbd Allah (Imām Aḥmad) was a man who adhered only to what is in the Book (Qurʾān), the Sunnah (Prophetic Traditions),
فقد كان أبو عبد الله رجلا لا يذهب إلا في الكتاب، والسنة،

the sayings of the Ṣaḥābah (Companions of the Prophet ﷺ) and al-tābiʿīn (ie: the students of the Ṣaḥābah).
وقول الصحابة والتابعين.

He liked to adhere to al-salāmah wa ʿl-tathabbut (ie: safety and scrupulousness) in whatever he said.
وكان يحب السلامة والتثبت فيما يقول،

He would refuse to answer,
ويدفع الجواب،

and if he answered, he would answer only with what was established to be reliable and established according to him.
فإذا أجاب لم يجب إلا بما قد صح وثبت عنده.

Abū Bakr b. al-Khallāl, Aḥkām Ahl al-Milal wa ʿl-Riddah man al-Jāmiʿ ʿl-Masāʿil al-Imām Aḥmad b. Ḥanbal 1/134
أبي بكر بن الخلال، أحكام أهل الملل والردة من الجامع لمسائل الإمام أحمد بن حنبل ١/١٣٤
https://shamela.ws/book/9428/131

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ʿAṭāʾ said: “If I was entrusted with bayt al-māl (ie: the Muslim treasury),
وَعَنْ عَطَاءٍ، قَالَ: لَوِ ائْتُمِنْتُ عَلَى بَيْتِ مَالٍ،

I would be (found to be) trustworthy.
لَكُنْتُ أَمِيْناً،

I would not however, trust myself (being left alone) with (even) an ugly woman (ie: out of fear of al-zinā).”
وَلاَ آمَنُ نَفْسِي عَلَى أَمَةٍ شَوْهَاءَ.

I say: He spoke the truth, may Allah have mercy on him.
قُلْتُ: صَدَقَ -رَحِمَهُ اللهُ-

As we find in the ḥadīth: “No man is alone with a woman except that shayṭān is the third (one present).”
فَفِي الحَدِيْثِ: (أَلاَ لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَهُمَا الشَّيْطَانُ.

al-Ḏahabī, Siyar Aʿlām al-Nubalāʾ 5/87
الذهبي، سير أعلام النبلاء ٥/٨٧
https://shamela.ws/book/10906/4068

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(ʿAlī b. al-Madīnī) said: “If you see a man who loves Abū Ḥanīfah and his opinions, do not feel at ease with him.
وَإِذَا رَأَيْتَ الرَّجُلَ يُحِبُّ أَبَا حَنِيفَةَ وَرَأْيَهُ وَالنَّظَرَ فِيهِ فَلَا تَطْمَئِنَّ إِلَيْهِ

Nor those who follow his school of thought,
وَإِلَى مَنْ يَذْهَبُ مَذْهَبَهُ

especially those who go to extremes in his matter and take him as an Imām.”
مِمَّنْ يَغْلُو فِي أَمْرِهِ وَيَتَّخِذُهُ إِمَامًا

al-Lālikāʾī, Sharḥ ʾUṣūl Iʿtiqād Ahl ʾl-Sunnah wa ʾl-Jamāʿah 1/278
اللالكائي، شرح أصول اعتقاد أهل السنة والجماعة ١/٢٧٨
https://archive.org/details/lal.full/lal001/page/n282/mode/1up

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Question: May Allah be kind to you noble (Shaykh). The questioner asks: “Does the disagreement of al-Dhāhirīyyah break the ijmāʿ of Ahl al-Sunnah?”
أحسن الله إليكم صاحب الفضيلة، هذا سائل يقول: هل خلاف الظاهرية يخرم إجماع أهل السنة؟

Answer: No, it does not break their consensus.
الجواب: مهوب الظاهر لا، مايخرم إجماعهم،

They (ie: al-Dhāhiriyyah) are from Ahl al-Sunnah.
هم من أهل السنة، هم من أهل السنة،

However, they have an opinion which is to act according to al-dhāhir (ie: the apparent Texts) and not to use al-qiyās (ie: analogical reasoning).
لكن عندهم رأي وهو العمل بالظاهر وعدم القول بالقياس

They differ in this regard,
خالفوا فيه،

but their disagreement is not taken into account.
ولا يعتد بخلافهم، لا يعتد بخلافهم،

However, it should not be said that they are not from Ahl al-Sunnah.
لكن ما يقال إنهم ليسوا من أهل السنة.

Yes.
نعم.

Ṣāliḥ b. Fawzān al-Fawzān / صالح الفوزان
http://www.alfawzan.af.org.sa/ar/node/2374

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And if the kuffār (ie: disbelievers of) al-Yahūd wa ʿl-Naṣṣārá (ie: the Jews and Christians) attack people like the Ashāʿirah and Ṣūfīyyah, then we defend them and help them confront these enemies, despite our hatred for them, and they hate us severely.

إذا اعتدى كفار اليهود والنصارى على مثل الأشاعرة والصوفية فنحن نُدافع عنهم، ونُساعدهم على مواجهة هؤلاء الأعداء، مع بُغضنا لهم، وهم يُبغضوننا أشد البُغض.

Rabīʿ b. Hādī al-Madkhalī, ʿAwn al-Bārī Bi Bayān Ma Taḍamnahu Sharḥ al-Sunnah li ʿl-Barbahārī 1/981
ربيع بن هادي المدخلي، عون الباري ببيان ما تضمنه شرح السنة للبربهاري ١/٩٨١
https://archive.org/details/rabee_al-madkhali-awn_al-bari_sharh_al-sunnah/page/n980/mode/1up

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In the final section of the book Ḥadhr Mujtabá from Abū Yūsuf, it is stated: “It is permissible to sell dolls and it is also permissible for children (both boys and girls) to play with them.”

وَفِي آخِرِ حَظْرِ الْمُجْتَبَى عَنْ أَبِي يُوسُفَ: يَجُوزُ بَيْعُ اللُّعْبَةِ وَأَنْ يَلْعَبَ بِهَا الصِّبْيَانُ. اهـ.

Ibn ʿĀbidīn, Radd al-Muḥtār al-Durr al-Mukhtār 1/650
ابن عابدين، رد المحتار على الدر المختار ١/٦٥٠
https://shamela.ws/book/21613/645

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Abū ʿAmr al-Mustamlī said: I heard Dāwūd b. ʿAlī al-Aṣbahānī refuting (ie: debating) Isḥāq b. Rāhūyah, and I have not seen anyone before or after him refuting (ie: challenging) him due to his haybah (ie: status and respect amongst the people).

أَخْبَرَنِي مُحَمَّد بْن عَلِيّ المقرئ، قَالَ: أَخْبَرَنَا مُحَمَّد بْن عَبْد اللَّهِ الْحَافِظ النيسابوري، قَالَ: قرأت بخط أَبِي عَمْرو المستملي، قَالَ: سمعت دَاوُد بْن عَلِيّ الأَصْبَهَانِيّ يرد على إسحاق، يعني ابْن راهويه، وَما رأيت أحدا قبله وَلا بعده يرد عَلَيْهِ هيبة له

al-Khaṭīb al-Baġdādī, Tārīkh Baġdād 9/342
الخطيب البغدادي، تاريخ بغداد ٩/٣٤٢
https://shamela.ws/book/736/5064

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I heard my father say: I asked Abū Nuʿaym: “O Abū Nuʿaym, who are those whom you abandoned from Ahl (ie: the people of) al-Kūfah who believed it permissible to draw al-sayf (ie: the sword) wa ʿl-khurūj (ie: and rebel) against al-sulṭān (ie: tyrannical Muslim rulers)?”
وسمعت ابي يقول سالت ابا نعيم يا ابا نعيم من هؤلاء الذين تركتهم من اهل الكوفة كانو يرون السيف والخروج على السلطان

He said, “At their head was Abū Ḥanīfah,
فقال على رأسهم ابو حنيفة

and he was from the Murjīʿah,
وكان مرجئا

viewing it permissible to draw al-sayf.”
يرى السيف

Then Abū Nuʿaym said: ʿAmmār b. Ruzayq told me: “Abū Ḥanīfah used to write to Ibrāhīm b. ʿAbd Allah in al-Baṣrah, asking him to come to al-Kūfah and promising him his support.”
ثم قال ابو نعيم حدثني عمار بن رزيق قال كان ابو حنيفة يكتب الى ابراهيم بن عبد الله بالبصرة يساله القدوم الى الكوفة ويوعده نصره.

Muḥammad b. ʿUthmān b. Abī Shaybah, Masāʿil Ibn Abī Shaybah ʿan Shuyūkhih 1/128 #82
محمد بن عثمان بن أبي شيبة، مسائل ابن أبي شيبة عن شيوخه ١/١٢٨ #٨٢
https://shamela.ws/book/26230/32

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Chapter on al-Hijrah (ie: Boycotting)
(بابُ الهِجْرَةِ)

Meaning: This chapter is on clarifying the dham (ie: condemning) of al-hijrah (ie: boycotting between Muslims).
أَي: هَذَا بَاب فِي بَيَان ذمّ الْهِجْرَة

(al-Hijrah) with the hāʾ pronounced with a kasrah (vowel) and al-jīm with sukūn,
بِكَسْر الْهَاء وَسُكُون الْجِيم

is to refrain from speaking to one's believing brother when they meet,
وَهِي مُفَارقَة كَلَام أَخِيه الْمُؤمن مَعَ تلافيهما

and for each to turn away from the other when they are together.
وإعراض كل وَاحِد مِنْهُمَا عَن صَاحبه عِنْد الِاجْتِمَاع

Badr ʾl-Dīn al-ʿAynī, ʿUmdah al-Qārī Sharḥ Ṣaḥīḥ al-Bukhārī 22/141 #62
بدر الدين العيني، عمدة القاري ٢٢/١٤١ #٦٢
https://shamela.ws/book/5756/6655

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Indeed, the most important objective is al-hijrah (ie: to migrate) towards Allah and His Messenger.
أن أهمَّ شيء يَقصِده إنما هو الهجرة إلى الله ورسوله،

This is an individual obligation for every servant at all times,
فإنها فرض عين على كلِّ أحد في كلِّ وقت،

and no one is allowed to abstain from this duty,
وأنه لا انفكاكَ لأحد من وجوبها،

as it is the demand of Allah and His will for His servants.
وهي مطلوبُ الله ومراده من العباد،

There are two types of migration:
إذ الهجرة هجرتان:

The first type is the physical migration from one country to another.
هجرة بالجسم من بلد إلى بلد،

Its rules are well-known,
وهذه أحكامها معلومة،

and are not the subject of our discussion.
وليس المرادُ الكلامَ فيها.

The second type is the migration of the heart towards Allah and His Messenger.
والهجرة الثانية هجرة بالقلب إلى الله ورسوله،

This is what is intended here, and this is the true essence of al-hijrah,
وهذه هي المقصودة هنا. وهذه الهجرةُ هي الهجرة الحقيقية،

which is al-ʿaṣl (ie: the origin);
وهي الأصل،

the body simply follows (the heart).
وهجرة الجسدِ تابعةٌ لها،

Ibn al-Qayyim, al-Risālah al-Tabūkiyyah 1/15
ابن القيم، الرسالة التبوكية ١/١٥
https://shamela.ws/book/14211/37

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Our Shaykh al-Ḏahabī may Allah have mercy on him said:
قَالَ شَيخنَا الذهبى رَحمَه الله

“Abū Dāwūd deeply studied under Aḥmad b. Ḥanbal and spent a considerable time with him, so much so that it was said: he resembled him.
تفقه أَبُو دَاوُد بِأَحْمَد بن حنل ولازمه مُدَّة قَالَ وَكَانَ يشبه بِهِ

Just as Aḥmad b. Ḥanbal resembled his teacher Wakīʿ.
كَمَا كَانَ أَحْمد يشبه بشيخه وَكِيع

Wakīʿ resembled his teacher Sufyān (al-Thawrī).
وَكَانَ وَكِيع يشبه بشيخه سُفْيَان

Sufyān resembled his teacher Manṣūr.
وَكَانَ سُفْيَان يشبه بشيخه مَنْصُور

Manṣūr resembled his teacher Ibrāhīm (al-Nakhaʿī).
وَكَانَ مَنْصُور يشبه بشيخه إِبْرَاهِيم

Ibrāhīm resembled his teacher ʿAlqamah.
وَكَانَ إِبْرَاهِيم يشبه بشيخه عَلْقَمَة

ʿAlqamah resembled his teacher ʿAbd Allah b. Masʿūd, may Allah be pleased with him.“
وَكَانَ عَلْقَمَة يشبه بشيخه عبد الله بن مَسْعُود رضى الله عَنهُ

Our Shaykh al-Ḏahabī reported: ”Abū Muʿāwiyah narrated from al-Aʿmash, from Ibrāhīm, from ʿAlqamah, that ʿAbd Allah b. Masʿūd resembled the Prophet ﷺ in his guidance and direction.”
قَالَ شَيخنَا الذهبى وروى أَبُو مُعَاوِيَة عَن الْأَعْمَش عَن إِبْرَاهِيم عَن عَلْقَمَة أَنه كَانَ يشبه عبد الله بن مَسْعُود بالنبى صلى الله عَلَيْهِ وَسلم فى هَدْيه ودله

Tāj al-Dīn al-Subkī, Ṭabaqāt al-Shāfiʿiyyah al-Kubrá 2/296
تاج الدين السبكي، طبقات الشافعية الكبرى ٢/٢٩٦
https://shamela.ws/book/6739/630

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It was related by Yaʿqūb b. Shaybah that it reached him that ʿImrān b. Ḥiṭṭān had a cousin who was upon the ideology of the Khawārij,
وروى يعقوب بن شيبة أنه بلغه أن عمران بن حطان كانت له بنت عم كانت ترى رأى الخوارج

and he married her with the intention to turn her away from that,
فتزوجها ليردها عن ذلك

but instead she diverted him to her maḏhab (ie: methodology).
فصرفته إلى مذهبها.

al-Ḏahabī, Mīzān al-Iʿtidāl 3/236
الذهبي، ميزان الاعتدال ٣/٢٣٦
https://shamela.ws/book/1692/1594

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Some brothers said to him (ie: Shaykh al-Albānī): “O Shaykh, there is someone among us who opposes you, and likes to speak ill of you! Should we boycott them?”
قال له بعض الإخوة: يا شيخنا عندنا رجل يعاديك! ويتكلم فيك! فهل نهجره؟؟

Our Shaykh replied: “Does he oppose the individual al-Albānī (ie: as a personality),
فقال شيخنا: هل يعادي شخص الألباني

or does he oppose al-ʿaqīdah (ie: the creed) that al-Albānī holds and calls to,
أم أنه يعادي العقيدة التي يحملها ويدعو إليها الألباني؟

which is the ʿaqīdah of the Book and the Sunnah!
عقيدة الكتاب والسنة؟

If he opposes the creed of the Book and the Sunnah,
فإذا كان يعادي عقيدة الكتب والسنة!

then he should be invited for discussion (ie: advised) and be patient with.
فإنه يحاور ويصبر عليه؛

However, if you see afterwards that boycotting him has maṣlaḥah (ie: is more beneficial and useful), then go ahead and boycott him.
فإذا رأيت بعد أن من المصلحة والأنفع هجره؛ فيهجر.

As for if he opposes the individual al-Albānī while he agrees with us on the path of the Book and the Sunnah, then do not (boycott him).”
وأما إذا كان يعادي شخص الألباني! وهو يتفق معنا على خط الكتاب والسنة فلا.

ʿAbd al-ʿAzīz al-Sadḥān, al-Imām al-Albānī Durūs wa Mawāqif wa ʿIbar 1/72
عبد العزيز السدحان، الإمام الألباني دروس ومواقف وعبر ١/٧٢
https://archive.org/details/waq88924_1411/page/n71/mode/1up

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