What do we advise the general Muslim public: should they remain in taqlid (following a scholar without knowing his evidence), or do we advise them to know the evidence?
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The Shaykh : The term taqlid (following a scholar without knowing his evidence): is it a text in the Qur'an or in the Sunnah? Of course not. These are all terminological issues. In other words, what do we want for the Muslim community? What do we want for them? The taqlid (following a scholar without knowing his evidence) that I describe as... plus zero, or taqlid (following a scholar without knowing his evidence) plus hadith? What do we want from the community?
The questioner : We want from each of them according to his capacity. If we wanted for them taqlid (following a scholar without knowing his evidence) plus hadith, we would have told them... with such and such...
The Shaykh : Please, please, please, Professor.
The questioner : We want each of them according to his capacity.
The Shaykh: Oh, teacher.
The questioner: Yes.
The Shaykh : Each according to his capacity, that is correct. But if you have... or if you have... this is all according to his capacity... My previous point was that Allah (Mighty and Majestic) differentiated among people.
The questioner : Of course.
The Shaykh : But what do you advise the Muslims? ...
The questioner : I advise... that he knows the evidence of his madhhab (school of jurisprudence), if he can, the evidence of his imam (the one who leads the prayer).
The Shaykh : That is it.
The questioner : He remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : No, it is not his imam, sir. That is not our discussion. Please, the discussion is no longer clear.
The questioner : And I am precise on the subject.
The Shaykh : No, allow me. That was not our discussion. Our discussion was not to follow the evidence of his imam.
The questioner : The evidence of his imam.
The Shaykh : ... .
The questioner : Excuse me; a follower.
The Shaykh : Fine. So now I asked you: what is advised for these, the general Muslim public? These are sitting among us now. What do we advise them? Do we advise them to this level that you call taqlid (following a scholar without knowing his evidence), and I call taqlid (following a scholar without knowing his evidence) plus zero? Or the second level that you call taqlid (following a scholar without knowing his evidence), and I call taqlid (following a scholar without knowing his evidence) plus following? What do you advise?
The questioner : Following, why?
The Shaykh : Following the hadith.
The questioner : Following its origin. Following the origin is a mujtahid (a scholar qualified to derive rulings)... a mujtahid (a scholar qualified to derive rulings).
The Shaykh : Allahu Akbar! There is still a need... this? After all the talk!!
The questioner : ... .
...
...
The questioner : There is a point, if Allah wills, that our goal is to increase our unity, our intimacy, and our love... among the Muslims.
The Shaykh : If Allah wills.
The questioner : Clarifying matters.
The Shaykh: All right.
The questioner : So we hope our brothers will... on this point, which I took from your words - and I see it as correct, if Allah wills - that for the muqallid (one who follows a scholar without knowing his evidence); the muqallid (one who follows a scholar without knowing his evidence) is a valid level... and his worship is valid worship, and it is the level of the general Muslim public.
The Shaykh : Because?
The questioner : Because... of his lack of knowledge of the Book and the Sunnah.
The Shaykh: Go ahead.
The questioner : If the muqallid (one who follows a scholar without knowing his evidence) knows the evidence of one of the imams of the Muslims, this does not take him out of the level of taqlid (following a scholar without knowing his evidence), but he remains a muqallid (one who follows a scholar without knowing his evidence). For example... he knows the evidence of his imam and remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : ... you give examples...
The questioner : ... for example, these are self-evident truths; so a muqallid (one who follows a scholar without knowing his evidence) with his knowledge of the evidence is not taken out of the level of taqlid (following a scholar without knowing his evidence) nor moved to the degree of ijtihad (independent legal reasoning); he remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : That is your opinion.
The questioner : That is what I say.
The Shaykh: Yes.
The questioner : So we do not fight it, but we say: he remains a muqallid (one who follows a scholar without knowing his evidence); so that he does not fall into the realm of ijtihad (independent legal reasoning) and open it up to one who is not qualified for it.
The Shaykh : ... a point about the muqallid (one who follows a scholar without knowing his evidence) now...
The questioner : I said what I see as correct.
The Shaykh : Fine, or do you state what we agreed upon in this session?
The questioner : What we agreed upon? We...
The Shaykh : ... sir... I ask you a question, and you have not yet started the answer.
The questioner: Yes.
The Shaykh: I am asking you now.
The questioner : ... .
The Shaykh : ... you did not understand the question until you answer me... do not rush.
The questioner: Yes.
The Shaykh : You are now stating your opinion, or stating what we agreed upon.
The questioner : I think I answered you on... I state what I understood from my opinion, which I see as correct.
The Shaykh : No, that was not the question like that.
The questioner : You tell me... and I tell you...
The Shaykh : I ask you: are you stating your opinion now, or what we agreed upon?
The questioner : No, my opinion.
The Shaykh : I am not asking you about my opinion; because your opinion... but I told you.
The questioner: But...
The Shaykh : If you allow me, sir, there is no need to repeat words. I will repeat my opinion, and you now repeat your opinion, and then?
The questioner : ... .
The Shaykh : ... stay in your place...
The questioner: Go ahead.
The Shaykh : Do not let the infection spread to you from others! We gathered to agree, even if it is on one or two or three details.
The questioner : If Allah wills, this is my hope in Allah.
The Shaykh : May Allah bless you.
The questioner : If Allah wills.
The Shaykh : So we are undoubtedly in agreement on some things here, correct or not?
The questioner: Yes.
The Shaykh : And I hope you clarify briefly the points we agreed upon.
The questioner : There is no objection.
The Shaykh : Now, as for your opinion, it is understood, and my opinion is understood, and the opinion of others is also understood; there is no need for repetition. I beg you earnestly to summarize for us the points we agreed upon.
The questioner : And we call people to it.
The Shaykh : First, and what do we advise the general Muslim public, second?
The questioner : That a muqallid (one who follows a scholar without knowing his evidence) plus zero is correct, a muqallid (one who follows a scholar without knowing his evidence) plus evidence is better and good, and the issue of ijtihad (independent legal reasoning) has its people, its scholars, and its tools.
The Shaykh: All right.
The questioner : ... .
The Shaykh : ... the answer.
The questioner : Only?
The Shaykh : What do you advise?
The questioner : And we advise the Muslims to try to know the evidence of their imam (the one who leads the prayer) and that this does not take them out of...
The Shaykh : Do not say their imam; we agreed on something else.
The questioner : No no, wait, sir.
The Shaykh : How is it not?
The questioner : Repeat, repeat.
The Shaykh : We agreed on this!!
The questioner : Wait a moment.
The Shaykh: Go ahead.
The questioner : We advise them to know the evidence of his imam (the one who leads the prayer), and after that, if he can know the evidence of the imams and the opinions in this matter, there is no harm, but...
The Shaykh : Sir, what matters to us is to expand the circle of opinions.
The questioner : His imam, I... his imam.
The Shaykh: There is no power nor strength except with Allah.
Another questioner : ... .
The questioner : It is brief.
Another questioner : ... they will know something... I hear someone.
The questioner : Wait, it is not... my brother... in this matter, that the taqlid (following a scholar without knowing his evidence) of the muqallid (one who follows a scholar without knowing his evidence) of the imam (the one who leads the prayer) is like the evidence of the origin for that imam, it is known in the principles of jurisprudence.
Another questioner : Allow me, my brother.
The questioner : So the evidence of the imam (the one who leads the prayer) for him is like the evidence of the Book and the Sunnah for the imam (the one who leads the prayer).
The Shaykh : No, sir, no; now you are mentioning something from yourself, and we asked you not to.
The questioner : From my side?
The Shaykh : Please, sir.
The questioner : No, my discussion is...
The Shaykh : No, no, allow me.
The questioner : A discussion of the answer.
The Shaykh : We asked you not to mention now anything that is your opinion.
The questioner : ... Yes.
The Shaykh : No no, we now want to conclude the previous discussion with a summary we agreed upon, and after that, I also direct a question to you: what is the point of disagreement? If it is fundamental, clarify it, and if it is formal or verbal, then...
The questioner : May Allah reward you with good.
The Shaykh : Now.
The questioner : Define for us... sir; because you... your discussion.
The Shaykh : Please, please, you now advise the community within the limits of what we agreed; what do you advise them?
The questioner : We advise the community to follow an imam (the one who leads the prayer) with knowledge of the evidence; so they must know the evidence of their imam (the one who leads the prayer), and may Allah reward us with good.
The Shaykh : This is a deviation!
The questioner : This?
The Shaykh : A deviation.
... we are saying: I told you earlier we agreed that a muqallid (one who follows a scholar without knowing his evidence) plus hadith is better than a muqallid (one who follows a scholar without knowing his evidence) plus zero; so do you advise them to remain muqallids (ones who follow a scholar without knowing his evidence) plus zeros and whatever you want, or do you advise them to be muqallids (ones who follow a scholar without knowing his evidence) following the hadith and the Sunnah, hadith two, three, five, ten, a hundred, and add - also - whatever you want; do you advise them with this or not?
The questioner : By Allah, if they possess the tool of understanding from the hadith and deriving the ruling from the hadith, then we... also.
The Shaykh : I have a hope.
The questioner : We do not have a text.
The Shaykh : This is a deviation.
...
Another questioner : Word for word, this is an engineer brother, by Allah, the engineer brother, I want to build a building, you are an engineer.
The Shaykh : A deviation from what we agreed! And I sincerely hope it does not be like this.
The questioner: Go ahead.
The Shaykh : Fine, the deviation, frankly and simply, is that there are two levels: a level of taqlid (following a scholar without knowing his evidence) without evidence, without hadith, and a level with hadith.
The questioner : He remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : What is this answer? What do you say is the answer?
The questioner : It means he remains.
The Shaykh : What is the answer?
The questioner : It means the answer is...
The Shaykh : ... I repeat to you, I asked you, is this a muqallid (one who follows a scholar without knowing his evidence) or not?
The questioner : You did not ask anything, but...
The Shaykh : So why do you answer something you did not ask about?
The questioner : ... a matter we did not agree upon.
The Shaykh : Professor, may Allah guide us and you, say: Ameen.
The questioner: Amen.
The Shaykh : O Allah, guide us all to the truth in which we differed, by Your permission, for You guide whom You will to a straight path.
I ask you: did we agree on these two points? You come to answer and I have not yet asked you!
The questioner: Yes.
The Shaykh : Control your nerves, please.
The questioner: Go ahead.
The Shaykh : Did we agree that this is a muqallid (one who follows a scholar without knowing his evidence) plus zero and this is a muqallid (one who follows a scholar without knowing his evidence) plus hadith; this is better than this. Now I do not ask you: are these two muqallids (ones who follow a scholar without knowing his evidence) or not? And... for you; do you remember?
The questioner: Yes.
The Shaykh : ... for you that these two are muqallids (ones who follow a scholar without knowing his evidence), but which one do you advise the community?
The questioner : If he can... then so be it, O Allah, Ameen.
The Shaykh : Why do you make it difficult by saying: if he can? We also say: if he can, he becomes a mujtahid (a scholar qualified to derive rulings), which is better.
The questioner : We are in agreement.
The Shaykh : So why are you making it difficult for me? This matter is settled, my sir. Do not look for trivialities. What do you advise the Muslim community to do? Blind following plus zero, or blind following plus hadiths?
The questioner : For one who knows the hadith...
The Shaykh : ...that is a mistake; because you do not say, after we have clarified the...
The questioner : He remains a follower of a scholar without knowing his evidence.
The Shaykh : We said. Yes, he remains a follower of a scholar without knowing his evidence; as if... the professor spoke between you and him, he did not speak between me and others.
Another questioner : It will become so, by Allah, if you would allow it, without you discussing with each other, you are in agreement from... meaning the Sufis and their permission, even we as the general public.
The Shaykh : Professor, that is what I said.
Another questioner : ... .
The Shaykh : I told him, if you permit, he asked and asked and asked, and I answered him. We have examples, so we told him: The end of the matter is that now you are under question, and[Ar-Rahman 55:60], he asked once, twice, three times, what Allah willed, and I answered him with what I have. And there is no doubt that this gathering is a good thing in its methodology, and this gathering resulted in understanding, and resulted in clarifying some of the... matters, despite some of them saying that there is no benefit.
Another questioner : No, there is benefit.
The Shaykh : There are a hundred benefits.
Another questioner : Benefit, but...
The Shaykh : If you permit, there is no "but" here; leave it to your Lord, the word "but," but I say now: The professor asked questions, I have questions.
The questioner: Go ahead.
The Shaykh : So if you are willing to keep it going until the break of dawn, I will pose the questions now, one after another, or if one wants to say: By Allah, we are excusing ourselves now and time is short; for what purpose do I direct the question? So now.
Another questioner : First, we request, if you permit, from the master of the house, the owner of the house.
The Shaykh : Ah, beautiful, you have done well, by Allah.
Another questioner : No, let us stay on the topic of the Sufis...
The Shaykh : The question was directed... willingness that you accept... the heavy ones with... we are done with them; so the question is now directed to the professor; are you willing? Do you have time?
The questioner : I am...
The questioner : We want from each of them according to his capacity. If we wanted for them taqlid (following a scholar without knowing his evidence) plus hadith, we would have told them... with such and such...
The Shaykh : Please, please, please, Professor.
The questioner : We want each of them according to his capacity.
The Shaykh: Oh, teacher.
The questioner: Yes.
The Shaykh : Each according to his capacity, that is correct. But if you have... or if you have... this is all according to his capacity... My previous point was that Allah (Mighty and Majestic) differentiated among people.
The questioner : Of course.
The Shaykh : But what do you advise the Muslims? ...
The questioner : I advise... that he knows the evidence of his madhhab (school of jurisprudence), if he can, the evidence of his imam (the one who leads the prayer).
The Shaykh : That is it.
The questioner : He remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : No, it is not his imam, sir. That is not our discussion. Please, the discussion is no longer clear.
The questioner : And I am precise on the subject.
The Shaykh : No, allow me. That was not our discussion. Our discussion was not to follow the evidence of his imam.
The questioner : The evidence of his imam.
The Shaykh : ... .
The questioner : Excuse me; a follower.
The Shaykh : Fine. So now I asked you: what is advised for these, the general Muslim public? These are sitting among us now. What do we advise them? Do we advise them to this level that you call taqlid (following a scholar without knowing his evidence), and I call taqlid (following a scholar without knowing his evidence) plus zero? Or the second level that you call taqlid (following a scholar without knowing his evidence), and I call taqlid (following a scholar without knowing his evidence) plus following? What do you advise?
The questioner : Following, why?
The Shaykh : Following the hadith.
The questioner : Following its origin. Following the origin is a mujtahid (a scholar qualified to derive rulings)... a mujtahid (a scholar qualified to derive rulings).
The Shaykh : Allahu Akbar! There is still a need... this? After all the talk!!
The questioner : ... .
...
...
The questioner : There is a point, if Allah wills, that our goal is to increase our unity, our intimacy, and our love... among the Muslims.
The Shaykh : If Allah wills.
The questioner : Clarifying matters.
The Shaykh: All right.
The questioner : So we hope our brothers will... on this point, which I took from your words - and I see it as correct, if Allah wills - that for the muqallid (one who follows a scholar without knowing his evidence); the muqallid (one who follows a scholar without knowing his evidence) is a valid level... and his worship is valid worship, and it is the level of the general Muslim public.
The Shaykh : Because?
The questioner : Because... of his lack of knowledge of the Book and the Sunnah.
The Shaykh: Go ahead.
The questioner : If the muqallid (one who follows a scholar without knowing his evidence) knows the evidence of one of the imams of the Muslims, this does not take him out of the level of taqlid (following a scholar without knowing his evidence), but he remains a muqallid (one who follows a scholar without knowing his evidence). For example... he knows the evidence of his imam and remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : ... you give examples...
The questioner : ... for example, these are self-evident truths; so a muqallid (one who follows a scholar without knowing his evidence) with his knowledge of the evidence is not taken out of the level of taqlid (following a scholar without knowing his evidence) nor moved to the degree of ijtihad (independent legal reasoning); he remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : That is your opinion.
The questioner : That is what I say.
The Shaykh: Yes.
The questioner : So we do not fight it, but we say: he remains a muqallid (one who follows a scholar without knowing his evidence); so that he does not fall into the realm of ijtihad (independent legal reasoning) and open it up to one who is not qualified for it.
The Shaykh : ... a point about the muqallid (one who follows a scholar without knowing his evidence) now...
The questioner : I said what I see as correct.
The Shaykh : Fine, or do you state what we agreed upon in this session?
The questioner : What we agreed upon? We...
The Shaykh : ... sir... I ask you a question, and you have not yet started the answer.
The questioner: Yes.
The Shaykh: I am asking you now.
The questioner : ... .
The Shaykh : ... you did not understand the question until you answer me... do not rush.
The questioner: Yes.
The Shaykh : You are now stating your opinion, or stating what we agreed upon.
The questioner : I think I answered you on... I state what I understood from my opinion, which I see as correct.
The Shaykh : No, that was not the question like that.
The questioner : You tell me... and I tell you...
The Shaykh : I ask you: are you stating your opinion now, or what we agreed upon?
The questioner : No, my opinion.
The Shaykh : I am not asking you about my opinion; because your opinion... but I told you.
The questioner: But...
The Shaykh : If you allow me, sir, there is no need to repeat words. I will repeat my opinion, and you now repeat your opinion, and then?
The questioner : ... .
The Shaykh : ... stay in your place...
The questioner: Go ahead.
The Shaykh : Do not let the infection spread to you from others! We gathered to agree, even if it is on one or two or three details.
The questioner : If Allah wills, this is my hope in Allah.
The Shaykh : May Allah bless you.
The questioner : If Allah wills.
The Shaykh : So we are undoubtedly in agreement on some things here, correct or not?
The questioner: Yes.
The Shaykh : And I hope you clarify briefly the points we agreed upon.
The questioner : There is no objection.
The Shaykh : Now, as for your opinion, it is understood, and my opinion is understood, and the opinion of others is also understood; there is no need for repetition. I beg you earnestly to summarize for us the points we agreed upon.
The questioner : And we call people to it.
The Shaykh : First, and what do we advise the general Muslim public, second?
The questioner : That a muqallid (one who follows a scholar without knowing his evidence) plus zero is correct, a muqallid (one who follows a scholar without knowing his evidence) plus evidence is better and good, and the issue of ijtihad (independent legal reasoning) has its people, its scholars, and its tools.
The Shaykh: All right.
The questioner : ... .
The Shaykh : ... the answer.
The questioner : Only?
The Shaykh : What do you advise?
The questioner : And we advise the Muslims to try to know the evidence of their imam (the one who leads the prayer) and that this does not take them out of...
The Shaykh : Do not say their imam; we agreed on something else.
The questioner : No no, wait, sir.
The Shaykh : How is it not?
The questioner : Repeat, repeat.
The Shaykh : We agreed on this!!
The questioner : Wait a moment.
The Shaykh: Go ahead.
The questioner : We advise them to know the evidence of his imam (the one who leads the prayer), and after that, if he can know the evidence of the imams and the opinions in this matter, there is no harm, but...
The Shaykh : Sir, what matters to us is to expand the circle of opinions.
The questioner : His imam, I... his imam.
The Shaykh: There is no power nor strength except with Allah.
Another questioner : ... .
The questioner : It is brief.
Another questioner : ... they will know something... I hear someone.
The questioner : Wait, it is not... my brother... in this matter, that the taqlid (following a scholar without knowing his evidence) of the muqallid (one who follows a scholar without knowing his evidence) of the imam (the one who leads the prayer) is like the evidence of the origin for that imam, it is known in the principles of jurisprudence.
Another questioner : Allow me, my brother.
The questioner : So the evidence of the imam (the one who leads the prayer) for him is like the evidence of the Book and the Sunnah for the imam (the one who leads the prayer).
The Shaykh : No, sir, no; now you are mentioning something from yourself, and we asked you not to.
The questioner : From my side?
The Shaykh : Please, sir.
The questioner : No, my discussion is...
The Shaykh : No, no, allow me.
The questioner : A discussion of the answer.
The Shaykh : We asked you not to mention now anything that is your opinion.
The questioner : ... Yes.
The Shaykh : No no, we now want to conclude the previous discussion with a summary we agreed upon, and after that, I also direct a question to you: what is the point of disagreement? If it is fundamental, clarify it, and if it is formal or verbal, then...
The questioner : May Allah reward you with good.
The Shaykh : Now.
The questioner : Define for us... sir; because you... your discussion.
The Shaykh : Please, please, you now advise the community within the limits of what we agreed; what do you advise them?
The questioner : We advise the community to follow an imam (the one who leads the prayer) with knowledge of the evidence; so they must know the evidence of their imam (the one who leads the prayer), and may Allah reward us with good.
The Shaykh : This is a deviation!
The questioner : This?
The Shaykh : A deviation.
... we are saying: I told you earlier we agreed that a muqallid (one who follows a scholar without knowing his evidence) plus hadith is better than a muqallid (one who follows a scholar without knowing his evidence) plus zero; so do you advise them to remain muqallids (ones who follow a scholar without knowing his evidence) plus zeros and whatever you want, or do you advise them to be muqallids (ones who follow a scholar without knowing his evidence) following the hadith and the Sunnah, hadith two, three, five, ten, a hundred, and add - also - whatever you want; do you advise them with this or not?
The questioner : By Allah, if they possess the tool of understanding from the hadith and deriving the ruling from the hadith, then we... also.
The Shaykh : I have a hope.
The questioner : We do not have a text.
The Shaykh : This is a deviation.
...
Another questioner : Word for word, this is an engineer brother, by Allah, the engineer brother, I want to build a building, you are an engineer.
The Shaykh : A deviation from what we agreed! And I sincerely hope it does not be like this.
The questioner: Go ahead.
The Shaykh : Fine, the deviation, frankly and simply, is that there are two levels: a level of taqlid (following a scholar without knowing his evidence) without evidence, without hadith, and a level with hadith.
The questioner : He remains a muqallid (one who follows a scholar without knowing his evidence).
The Shaykh : What is this answer? What do you say is the answer?
The questioner : It means he remains.
The Shaykh : What is the answer?
The questioner : It means the answer is...
The Shaykh : ... I repeat to you, I asked you, is this a muqallid (one who follows a scholar without knowing his evidence) or not?
The questioner : You did not ask anything, but...
The Shaykh : So why do you answer something you did not ask about?
The questioner : ... a matter we did not agree upon.
The Shaykh : Professor, may Allah guide us and you, say: Ameen.
The questioner: Amen.
The Shaykh : O Allah, guide us all to the truth in which we differed, by Your permission, for You guide whom You will to a straight path.
I ask you: did we agree on these two points? You come to answer and I have not yet asked you!
The questioner: Yes.
The Shaykh : Control your nerves, please.
The questioner: Go ahead.
The Shaykh : Did we agree that this is a muqallid (one who follows a scholar without knowing his evidence) plus zero and this is a muqallid (one who follows a scholar without knowing his evidence) plus hadith; this is better than this. Now I do not ask you: are these two muqallids (ones who follow a scholar without knowing his evidence) or not? And... for you; do you remember?
The questioner: Yes.
The Shaykh : ... for you that these two are muqallids (ones who follow a scholar without knowing his evidence), but which one do you advise the community?
The questioner : If he can... then so be it, O Allah, Ameen.
The Shaykh : Why do you make it difficult by saying: if he can? We also say: if he can, he becomes a mujtahid (a scholar qualified to derive rulings), which is better.
The questioner : We are in agreement.
The Shaykh : So why are you making it difficult for me? This matter is settled, my sir. Do not look for trivialities. What do you advise the Muslim community to do? Blind following plus zero, or blind following plus hadiths?
The questioner : For one who knows the hadith...
The Shaykh : ...that is a mistake; because you do not say, after we have clarified the...
The questioner : He remains a follower of a scholar without knowing his evidence.
The Shaykh : We said. Yes, he remains a follower of a scholar without knowing his evidence; as if... the professor spoke between you and him, he did not speak between me and others.
Another questioner : It will become so, by Allah, if you would allow it, without you discussing with each other, you are in agreement from... meaning the Sufis and their permission, even we as the general public.
The Shaykh : Professor, that is what I said.
Another questioner : ... .
The Shaykh : I told him, if you permit, he asked and asked and asked, and I answered him. We have examples, so we told him: The end of the matter is that now you are under question, and
Is the reward for good [anything] but good?
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُAnother questioner : No, there is benefit.
The Shaykh : There are a hundred benefits.
Another questioner : Benefit, but...
The Shaykh : If you permit, there is no "but" here; leave it to your Lord, the word "but," but I say now: The professor asked questions, I have questions.
The questioner: Go ahead.
The Shaykh : So if you are willing to keep it going until the break of dawn, I will pose the questions now, one after another, or if one wants to say: By Allah, we are excusing ourselves now and time is short; for what purpose do I direct the question? So now.
Another questioner : First, we request, if you permit, from the master of the house, the owner of the house.
The Shaykh : Ah, beautiful, you have done well, by Allah.
Another questioner : No, let us stay on the topic of the Sufis...
The Shaykh : The question was directed... willingness that you accept... the heavy ones with... we are done with them; so the question is now directed to the professor; are you willing? Do you have time?
The questioner : I am...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.