When fitnah occurs among Ahl al-Sunnah, the source of error becomes apparent, and people recognise who is the deviant one, then everyone is able to speak in general terms about the necessity of uniting the word and cautioning from giving a reason joy to the enemies.

As for actually clarifying the truth, aiding the sincere, and aiding the oppressor by counselling him and standing in opposition to his injustice, these are actions not performed except by very few from Ahl al-Sunnah who are rarer than red sulphur.

Some of them claim that these are personal disputes masked as manhaj (differences). Are rebellion against the state, treachery to scholars, spilling blood, aiding political factions and partitioning Yemen (merely) personal issues?

Are repeated insults directed towards scholars of Ahl al-Sunnah alongside endorsement of those who revile them considered personal issues?

Is there ruin to our businesses and properties (in these affairs, such that they have become personal issues for us)? Or do they comprise oppositions to our methodology and corruption of our youth?

Has your (view) changed regarding the affair of rebellion against the state and breaking away from the Muslim community, and splitting the country into two?

If you views regarding these affairs has changed or if you do not like to take sides, even if on the side of truth, then be brave. Do not clothe your silence regarding the truth with “giving advice”. For Allāh alone knows those who conceal their own errors.

Thereafter, even if we assume that these are personal issues, then the shaykhs of Ahl al-Sunnah are commanded, even in personal differences, to restrain the oppressor due to general texts. The Exalted said: “And if one of them transgresses against the other, then fight against the one that transgresses until it returns to the command of Allah.” (49:9-).

Is this verse not general (in its application), applying even to personal disputes? Then how much more so, when there is a right and a wrong party (in the dispute)?

O mashāyikh: your silence from speaking the truth increases the fitnah and widens its scope. Perhaps a fitnah spreads due to the silence of a scholar on the truth more so than the innovator who initiated it.