The Salafis are accused of frequently attacking those who disagree with them, especially in *Kashf al-Niqab*, and it is said that they are excessive in denouncing people.

The questioner : We are still dealing with accusations against the Salafis. He says: The Salafis are accused of frequently attacking those who disagree with them, especially in *Kashf al-Niqab*, and it is said that they are excessive in denouncing people and do not think well of those who disagree with them; what is the response?

The Shaykh : This question reminds me.

The questioner: That is to sayThe questioner : I do not think he is influenced by that saying.

The Shaykh : If Allah wills, it reminds me of the jurisprudence of some scholars, who say: If you see a man running after another man, and the one running has a turban in his hand, while the one behind him is catching up to him without a turban on his head, then when you see this, do not accuse the one with the turban in his hand of stealing the turban of the one chasing him, while you see the chaser is bareheaded, with no turban on his head, and the one being chased has his own turban on his head and the other man's turban in his hand. Do not accuse the one who has his own turban on his head and the other man's turban in his hand, unless you verify that it is possible that the turban in the man's hand was stolen from him by the one chasing him, and he retrieved it—his own turban—by this method and ran, and his inner state says: . This is also the intended meaning, as I read in some modern magazines that when Sa'd Zaghlul ruled Egypt, he said: "This nation will remain in distress and misguidance as long as one of them passes by a man beating another, and joins in with him, and when asked why he is beating him, he says: 'By Allah, I do not know, but I saw them beating, so I helped them.'" The point of all this is that it is not permissible for a Muslim to rush to accuse a Muslim unless the truth is clarified. So this question, whether it stems directly from him or is reported on behalf of others, as Professor Abdullah hopes, is fully represented by the first scenario: he does not know the reason, or he knows and ignores it, and the best of them is bitter. What was the reason that led the author of the book *Kashf al-Niqab*—and *Kashf al-Niqab* is a name that fits its description, describing the one being refuted with what is in him, which they consider an insult—to not study what this refuted person said about the refuter, regarding the many, many, and very many accusations and lies? This is exactly our example, and naturally, it is not appropriate now to waste the brothers' time in my personal defenses, but I hope that whoever directs such a question understands that this *Kashf al-Niqab* is a response to whom? To so-and-so. What did so-and-so do to the refuter? Then compare, and at that time the saying of the one who said becomes true:The questioner : Directly, or reported on behalf of others, as Professor Abdullah hopes, it is fully represented by the first scenario: he does not know the reason, or he knows and ignores it, and the best of them is bitter. What was the reason that led the author of the book *Kashf al-Niqab*—and *Kashf al-Niqab* is a name that fits its description, describing the one being refuted with what is in him, which they consider an insult—to not study what this refuted person said about the refuter, regarding the many, many, and very many accusations and lies? This is exactly our example, and naturally, it is not appropriate now to waste the brothers' time in my personal defenses, but I hope that whoever directs such a question understands that this *Kashf al-Niqab* is a response to whom? To so-and-so. What did so-and-so do to the refuter? Then compare, and at that time the saying of the one who said becomes true:
"And by its opposite, things become clear."

The questioner : In the end, we ask Allah—Mighty and Majestic—to prolong these meetings and increase them, and that we all be granted success, as we said, in adhering to this correct path. We ask Allah—Mighty and Majestic—to let us live and die upon this path. Perhaps what we have heard, and what came before it, will make the person who holds fast to the path of the righteous Salaf (may Allah be pleased with them) and walks in this path, make him proud and honored that he has not brought anything new, but rather he is following the way of the predecessors, the Companions and the Successors. We ask Allah—Mighty and Majestic—for guidance and success. May Allah reward you with good, O Virtuous...The Shaykh .

The Shaykh : And you. Glory be to You, O Allah, and praise be to You...