The Salafis are accused of frequently attacking those who disagree with them, especially in *Kashf al-Niqab*, and they say

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 they say: that they are excessive in criticizing and do not think well of those who disagree with them; so what is the response?

The Shaykh : This question reminds me.

The questioner : I mean, the questioner, I do not think he is influenced by this saying.

The Shaykh : If Allah wills.
This reminds me of the jurisprudence of some scholars, who say: If you see a man running after another man, and the runner has a turban in his hand, and 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 are seeing that the chaser is bareheaded, without a 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 this one, who has his own turban on his head and the man's turban in his hand, until you verify that it is possible that this turban in the man's hand was stolen by the chaser from him, and he retrieved his turban for himself in this way and ran, and his unspoken state says: .
This is also the intended meaning, as I read in some modern magazines, that among the wisdoms of "Saad Zaghloul" of Egypt, he said: "This nation will remain in distress and misguidance as long as one of them passes by a man hitting another and joins in with him. If you ask him: Why are you hitting him? He says: By Allah, I do not know, but I saw them hitting, so I am helping them." The whole point of this is that it is not permissible for a Muslim to rush to accuse a Muslim until the truth is clarified. So this question, whether it comes directly from the questioner or is narrated by him 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 is the reason that motivated the author of the book *Kashf al-Niqab*—and *Kashf al-Niqab* is a name for what it describes, which is describing the one being refuted with what is in him? They consider this an insult, and they do not study what this one being refuted said about the refuter in terms of accusations and many, many lies. This is our example exactly. And naturally, it is not appropriate now to waste the brothers' time in my personal defenses, but I hope from whoever directs such a question 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: "By their opposites, things become clear."

The questioner : In the end, we ask Allah—Mighty and Majestic—to prolong these meetings, and to increase them, and that we all be granted, as we said, adherence to this correct path. And we ask Allah—Mighty and Majestic—to keep us alive and to let us die upon this path. Perhaps in 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 from the Companions and the Tabi'un. And we ask Allah—Mighty and Majestic—for guidance and success. May Allah reward you with good, O honorable Shaykh.

The Shaykh : And to you.