Continuing the discussion on an important issue, namely the etiquette of the student of knowledge in his life and dealings with those who disagree with him.

Mashhur: May Allah reward you with good. I have a difficulty with something in the beginning of your speech with the brother Abu Jabir. Did you say "a mujtahid innovator"?

The Shaykh : No, I do not say that one may fall into bid'ah (religious innovation). I do not say "a mujtahid innovator." I said, and I hope you will listen to the recording, that if I said it this way, I will retract it. I say that a mujtahid may fall into bid'ah, so he is not called an innovator. I hope you will listen to me, or else erase it. Rewind the tape...
Mashhur: A moment ago.

The Shaykh : The psychological state now prevents, whether the owner of this soul wants it or not, from reaching the goal. It stands between him and attaining the knowledge of the truth. First, this is not sufficient, is it? Knowledge of the truth is not sufficient first, because one must believe in it. Second, are you with me in this philosophy? Let us call it a philosophy for your sake. I want to see your mind, Abu Jabir. I want to draw your attention to this, and it is related to 'aqidah (creed), that knowledge is one thing and faith is another. Therefore, I say, do not seek in what concerns this person or that person what is in your hearts, meaning what I mean is a settled feeling, hatred, or resentment, or something similar. At the very least, there is no peace of mind regarding them. This psychological state does not help you in reaching the following of the truth by mere knowledge, because reaching knowledge is not sufficient. It must be accompanied by faith. You know from the Noble Qur'an that the Lord of the Worlds (Blessed and Exalted is He) described a group of disbelievers, and they are the Jews, and He said about them: So they knew, without doubt or doubt, that Muhammad (peace and blessings be upon him), who was sent with the truth as a mercy to the worlds, is he, and it is not as they claim. In their best opinion, he was sent to the Arabs. In their worst opinion, he claimed prophethood and was a liar. They know him as they know their own sons. But despite that, they disbelieved in him. Therefore, Allah the Exalted said: This certainty is knowledge. If faith, which drives its owner to act upon it, is not accompanied by knowledge, what is the benefit of this knowledge? This is what I called a philosophy for your sake, but this is a legal reality. Therefore, if you hear from me an answer to an issue concerning him, and you see that my answer agrees with what he has, something of hesitation and doubt may arise in you, even though you know that this speech is correct. But we do not want only knowledge; we also want the faith that is accompanied by this knowledge. So I see that your questions being for this reason have no relation to this person or that person. This is first. And second, the brother Abu Malik pointed out that we are "patching the torn with the torn," as they say, when you broadcast these tapes openly, and you know that the public includes the righteous, the wicked, the Salafi, and the Khalafi (the later generations), the enemies of the da'wah (calling others to Islam), whether they carry the banner of this front or that front, because they know that these people return to the Book and the Sunnah and the methodology of the Salaf al-Salih (the earliest generations). Despite that, they differ among themselves. So expanding the circle of explanation for this difference is a weakness for the da'wah itself. If, for example, there were no recording, I have no objection. Without recording, so that you are on clear information and knowledge, and after knowledge comes faith, as I mentioned earlier, I have no objection. But with one condition: that you do not have things more important than this concerning yourselves. The scientific issues that you need, for example, even the example I gave earlier, which is an example related to a very important rule, and most scholars are unaware of it, which is the state. Where we reached, you and I, a very important point, which is: does what you quoted from Imam Ahmad mean that it is a Sunnah (recommended practice)? I said no.