A discussion regarding the disagreement that exists between the scholars and the preachers.

The Shaykh : The problem, Professor, is very deep. Its depth stems from the long time that has passed since the most radiant and pure era, the era of Prophethood and the Message. Perhaps you are aware of some hadiths that explicitly state that the Muslims will differ greatly. I say: perhaps you are aware? The answer might be: yes, it is well known... in some hadiths, and the hadith of al-'Arba' ibn Sari'ah: . Is this hadith well known to you? Good. Now, the question, as they say today, poses itself: Are the Muslims today differing or are they in agreement? The question is: they are differing. Good. Do you think that this disagreement, of which the Messenger informed us, was a remedy provided for it or not?
Let us assume that every Muslim, regardless of his cultural level, would answer: A remedy must have been provided for it. What is the remedy? In the full text of the previous hadith: . It is as if a questioner is asking and is answered without the Messenger hearing the question; because he was informed by the All-Knowing, the Expert, he says: . Does anyone have an objection or a problem with this hadith? Because this is not a hadith of Al-Albani; this is a hadith that every Muslim believes in... as long as he is a Muslim , to the end of the hadith. This is a fact that no one can argue with at all. Since that is the case, you have raised this disagreement, which is part of a much larger disagreement. How is it resolved? Is it not by returning to what was said, to the remedy that the Messenger provided after he narrated the disagreement, saying: .
We are now calling upon all Muslims, especially those who lead the people, and more specifically those who dispute the correct Islamic call, the call of the Book and the Sunnah. We call them to a common word. Come, let us see: we differ with you, and you differ with us. Listen to our argument and let us listen to your argument. I am certain, because I have reached an age of extreme old age, that they will not respond. You cannot inform any one of them at all. Therefore, I said to Professor Abu Malik: You will not be able to do it; because they do not deserve it. But now, what do we want with these people who are absent from us? You now know the problem. How do we solve the problem? You agree with us on these premises. Do you have a doubt in it that is problematic? Now, you read any issue and let us see what our answer to it is. Did Al-Albani say, did Abu Malik say, or did so-and-so say, or did Allah say, did the Messenger of Allah say? At that point, you judge for yourself how you can escape this confusion. Because you presented that we are common people who do not know. But does every person from the common people who does not have a legal religious culture mean that he is unable to be clear-sighted regarding his religion? I do not think the answer will be yes, that he is unable. Because we all know that the Companions of the Messenger (peace and blessings be upon him) were unlettered, they did not read or write, , but despite that, they became the masters of the world, and they presented knowledge and sound intellect to the whole world, as is known to everyone. And among what Allah (Blessed and Exalted is He) commanded the Muslim community through the person of the Messenger (peace be upon him) when He said: . Now, for a person to be clear-sighted, he should have a principle in Islam and its evidence. What is it? Is the evidence that so-and-so said it? As for knowledge, as Ibn Qayyim al-Jawziyyah expressed in two beautiful verses of poetry about the evidence of the Book and the Sunnah regarding the issue we are discussing, when he said:
Knowledge is: Allah said, His Messenger said *** The Companions said; it is not by deception
What knowledge has placed you in foolishness *** Between the Messenger and the opinion of a jurist
And neither denial of the attributes and their negation *** out of fear of denying the divine attributes and likening Allah to creation
Knowing that you have set up foolishness for disagreement *** between the Messenger and the opinion of a jurist. We say: Allah said, the Messenger of Allah said. Others say: This is a religious innovation, this is leaving the community. Well, tell us once, show us what Allah said that was hidden from us, show us a hadith from the hadiths of the Messenger of Allah that we were ignorant of. We do not find anything of that. And the research, as Abu Malik indicated, is a very long research. But now, I hope that you raise an issue from these issues that are currently present in the arena, from the matters of disagreement that distress every zealous Muslim, even one who has no experience. What is our position toward it? And what is the position of the others toward it? Do you see that you are bringing up an example?

The questioner : ... The truth is, I want to point to an issue. The brother Zuhair said that we are, in reality, in the middle; because we do not have the knowledge that enables us to prefer one opinion over another. Therefore, we are confused. In fact, he was never confused, and I am not confused. This freedom is negated in reality; because he chose the people to whom his heart inclined because they are scholars, and he followed them for this reason. And were it not for his trust in them, he would not have inclined toward them, loved sitting with them, and increased his visits to them and taking knowledge from them. Therefore, the brother Zuhair is refuted by this issue and his argument is rejected in it. Either he must defend himself from these accusations he mentioned by saying: I am unable to prefer one opinion, or he must actually prove that he is capable of preferring one opinion.

The questioner : ... It is not possible, no matter how much you convince me, you andThe Shaykh : Nasser, with my great respect and high appreciation for you, that you two do not differ on a specific issue. And if I believed with all courage that you are one school, according to my knowledge and thought, I, as a man who has not reached your level and the level ofThe Shaykh : Nasser in Islamic knowledge and thought, how can I, and I have not reached your knowledge, prefer your knowledge or your opinion in that issue over the opinion ofThe Shaykh : Nasser? Likewise, I extend this matter to people. First of all, all our scholars are worthy of appreciation and respect. For us, the apparent is clear, and Allah takes care of the hidden. I look at them and see their positions, and they are not free from error. One of them reached a high degree, meaning the least of them is a doctor, or - for example - has a long experience in religious aspects. And I know, and everyone knows from the brothers, that they do not have worldly matters through the external appearances that I feel and perceive. And I am speaking in my capacity as a person representing more than thousands of people; because I see... that each of you is worthy of appreciation and love and means an indescribable wealth. But frankly, the process of disagreement in opinions, and the process of our scholars dealing with each other, we are feeling frustration and disappointment. Our scholars focus in every session and in every incident and at all times on the fact that it is not permissible for a Muslim to backbite. At the minimum certain level of thought or human behavior, it is not permissible for two common people to backbite each other.

Another questioner : You have strayed, you have strayed.

The questioner : I have not strayed.

Another questioner : No, by Allah.

The questioner : You have not reached the conclusion...

Another questioner : By Allah, you have strayed.

The Shaykh : It requires patience.

Another questioner : You have strayed, stay around the first point.

The questioner : Forget the second point, likewise I focus on a specific aspect that I and others are unable to prefer whose opinion is sound; because we have not reached his knowledge, nor the knowledge ofThe Shaykh : Nasser, nor the knowledge of Zayd, nor 'Abd, nor any other person, and this leaves us in confusion.

The Shaykh : You say this, I - without offense - have not heard you.

The questioner : No, I listened to you several times.

The Shaykh : It is permissible...