Very important notes from Shaykh "Nasser al-'Umar" regarding some errors he made in his book.
Machine translationRead the Arabic original
The Shaykh: Here, Abu Badr.
The questioner: Yes.
The Shaykh: I read up to page twenty-eight. It seems to me as a note that will remain in your mind, if Allah wills.
The questioner: Yes.
The Shaykh: Then, if you see the correct view in what we mentioned, you should correct it.
The questioner: Yes.
The Shaykh: Everything you mentioned regarding "the student of knowledge" in this issue, delete "the student of knowledge," and limit the topic to some scholars, not all scholars.
Please proceed.
The questioner: I mentioned this to Shaykh Walid, and I said: I will do one of two things.
The Shaykh: Do what?
The questioner: Yes, one of two things, as I will mention.
The Shaykh: One of two things?
The questioner: Yes.
The Shaykh: Go ahead.
The questioner: As for this reservation I mentioned, I will say: "Our Shaykh said so-and-so."
The Shaykh: Yes.
The questioner: Even if it remains as it is.
The Shaykh: Yes.
The questioner: And I clarify my meaning, or I may be forced to delete it.
The Shaykh: Yes.
The questioner: And the matter ends.
The Shaykh: Yes, I see this as fair. Your words are fair, but I see it necessary that you think about it so that you can dispense with attributing the statement to me. This is certainly fair!
The questioner: Yes.
The Shaykh: But it is better that you think about the topic and adopt it yourself. Then, if you add to what you adopted and say that so-and-so's opinion is such-and-such, I have no objection to that.
The questioner: Yes.
The Shaykh: As for leaving the phrase as it is and saying that so-and-so says such-and-such; I see that this has some weakness regarding your knowledge.
The questioner: Yes.
The Shaykh: So I see that you should resolve and gather your affairs and think about such issues; so that the correctness of this opinion becomes more likely and you adopt it. Then, if you wish, you attribute it to the one you heard it from, as we tell some of our brothers who benefit from our lessons, and even from our books.
The questioner: Yes.
The Shaykh: And yet, when they present what they benefited from, readers of their book assume it is from their own knowledge. We will tell them: The scholars say: "One of the blessings of knowledge is attributing every statement to its speaker." Therefore, I thank you for this attribution, but I prefer the better option for you.
The questioner: Yes.
The Shaykh: And perhaps it has become clear to you what is better, at least in my opinion. Is that clear?
The questioner: Yes, it is clear, Shaykh.
The Shaykh : May Allah reward you with good.
The questioner: And truly, up to now I am convinced by what I mentioned, but there remains one point: that if I leave it, because when I direct the speech to students of knowledge and to scholars; because I do not feel there is a big difference sometimes; because the student of knowledge today is a scholar tomorrow, if Allah wills.
The Shaykh : If Allah wills.
The questioner: So from this perspective, when I leave it, it remains—also—a collective obligation (fard kifayah) for students of knowledge to prepare to be scholars while they are preparing. Only from this perspective.
The Shaykh: Yes, this is correct, but I do not see this has any relation to that. In any case, the opinion is yours.
The questioner: May Allah bless you. This is from your generosity, Shaykh.
The Shaykh: And I have nothing but the reminder only.
The questioner : May Allah bless you.
The Shaykh : May Allah preserve you.
The questioner: I will place—if Allah wills—an introduction—and I told Shaykh Walid—an introduction in which I clarify your directives and what we reached, and I place the introduction and refer to some... if Allah wills.
The Shaykh: May Allah reward you with good, and bless you.
The questioner: Yes.
The Shaykh: Here you say: "And from this perspective, I found that our ignorance of our reality is a main cause of our affliction, and I realized that the jurisprudence of reality is a science that many students of knowledge and pioneers of the awakening have abandoned." I say: There is exaggeration in this statement.
The questioner: How many pages, Shaykh?
The Shaykh: Severe exaggeration.
The questioner: ... the page.
The Shaykh : Do not be hasty, be careful.
The questioner: Yes.
The Shaykh: I am with you on the path, so I say: Our Lord—Mighty and Majestic—when He said:[Muhammad 47:7]; meaning, if you do what Allah has made obligatory upon you from the rulings of the Shari'ah, Allah will support you against your enemy. I believe that the main cause, in your expression, is not the ignorance of reality by many, especially when you attribute that to students of knowledge. The main cause is the ignorance of Muslims of their religion, may Allah bless you.
The questioner: Yes.
The Shaykh: Starting from creed to jurisprudence to behavior. This is the main cause. Therefore, it is not wise at all to magnify the trivial and small, and the opposite is exactly the case; so we elevate the status of something that is a collective obligation (fard kifayah), and make it a main cause, if this expression is correct, because of the humiliation and degradation that befell the Muslims, and the dominance of disbelievers over the greater part of their lands, and the dominance of sinful rulers over their rule, and so on. Rather, this is one of the causes, a cause among causes, and not a fundamental main cause. This—also—perhaps you will consider.
Also, you said: "Then I delivered it in our lecture," considering yourself the author and you mention what comes before this statement and what comes after it. A free man is satisfied with a hint. So when I make you hear your statement: "Then I delivered it in our lecture," you know what you mean by this statement, so you do not need me to make you hear what comes before it and what comes after it; is that not so?!
The questioner : Yes, yes.
The Shaykh: Well done. I say—may Allah bless you—: Such an issue is not permissible to raise in public lectures. And this—also—perhaps you will think about this. Meaning, such research is suitable for research with strong students of knowledge. As for raising this issue in public lectures, I believe this is one of the causes of creating confusion and unrest in the hearts of the students themselves, let alone the general public to whom the contagion of disagreement between students and others spreads.
The questioner: Do you allow me here?
The Shaykh: Go ahead.
The questioner: O our Shaykh.
The Shaykh: Yes.
The questioner: I say: If we agreed that this matter is an obligation from the collective obligations (fard kifayah).
The Shaykh: Yes.
The questioner: And we said that if some people perform it, it drops from the rest.
The Shaykh: Yes.
The questioner: And some of them are scholars.
The Shaykh : Yes, yes.
The questioner: I say: If this issue, if this issue were established among the scholars, and among the students of knowledge, and among the general public; but due to the people's ignorance of it originally, there are some who originally deny that it is a collective obligation (fard kifayah), and those who do not see it that way. So explaining and clarifying it is even among the rights of the general public and the rights of students of knowledge also, that I clarify to them that this issue is from the collective obligations (fard kifayah).
The Shaykh: It is not so, in my view. As long as we agreed that it is from the collective obligations (fard kifayah), a collective obligation (fard kifayah) is not obligatory upon the general Muslims, Professor. This is obligatory upon the special among the special, this type of knowledge.
The questioner: Yes.
The Shaykh: If there were a science called "Physiology."
The questioner: Yes.
The Shaykh: The science of "Physiology" is a necessary science, but what do we have to do with the general public sitting and occupying their minds with a science called "Physiology," and sitting explaining to them and setting principles and rules for them, and so on? And this science is only obligatory upon a small group from the general Muslims?! So I return and say: This lecture is suitable between you and your like among the scholars.
The questioner: Yes.
The Shaykh: And if you consider this an exaggeration from me.
The questioner: Yes.
The Shaykh: Then I say: From the strong students of knowledge like you.
The questioner: May Allah bless you.
The Shaykh: From those who do not see your opinion, this benefits them. As for a public lecture, I am still at my opinion. In any case, I hope you will reconsider.
The questioner: I will ask you another question, Shaykh.
The Shaykh: Go ahead.
The questioner: I learned that you now learned that you were asked a question about the jurisprudence of reality, and you answered as we remember yesterday in the tapes, and you spoke about it.
The Shaykh: Yes.
The questioner: And a thesis or book will be written about it.
The Shaykh: Yes.
The questioner: Is this not considered a general thesis?!
The Shaykh: No.
The questioner: And the tapes spread.
The Shaykh: No, no.
The questioner: And I do not mean the comparison between you and me, and between me and you.
The Shaykh: No, no, even if you compared.
The questioner: Yes.
The Shaykh: The answer: No. And the answer is in the old Arabic proverb: "The wall said to the nail: Why do you split me? It said: Ask the one who hammers me."
The questioner: Yes.
The Shaykh: So you are the cause. When you delivered this lecture to the general Muslims, and as a result, I now mean I am more convinced of my previous suspicion; as a result, there was disagreement among the students!
The questioner: Yes.
The Shaykh: By your own admission, you said just now...
The questioner: Yes.
The Shaykh: Ah, so when you raised... before all the people, then others who agree with you in the original topic, not in its detail, if not its details; so "your brother is not a hero, but he is forced," so he is now forced to adjust the position of this brother, even if he was absent.
The questioner: Yes.
The Shaykh: Then he became a brother in... and praise be to Allah.
The questioner : Praise be to Allah.
The Shaykh: So they are not equal, for example. So you have no argument in this comparison. Okay.
The questioner : May Allah reward you with good.
The Shaykh : And beware of that.
I have a comment here, a line or less than a line. I said: "See *Fiqh al-Sirah* by al-Ghazali; al-Albani has authenticated this hadith." I say: This is an error in the *takhrij* (tracing to sources). It must be said: "See the *takhrij* of *Fiqh al-Sunnah* by al-Ghazali; al-Albani has authenticated this hadith."
The questioner: Yes.
The Shaykh : As for "See *Fiqh al-Sunnah*"; no, "See the *takhrij* of *Fiqh al-Sunnah*"; because that is where it is.
Another questioner : ... .
The Shaykh : Excuse me, "*Fiqh al-Sirah*" yes, so you said here: "See *Fiqh al-Sirah* by al-Ghazali."
The questioner: Yes.
The Shaykh : Perhaps it was dropped either by the printer or the writer.
The questioner : No, by the writer.
The Shaykh : I mean, whichever it was.
The questioner: Yes.
The Shaykh : The important thing now.
The questioner: Yes.
The Shaykh : The word *takhrij* is to be added.
The questioner: Yes.
The Shaykh : And may Allah reward you...
The questioner : Here, my Shaykh.
The Shaykh: Yes.
The questioner : Since he says what it is, if it were "lo" (if), I understood the difference precisely. I want to understand the difference between the two things precisely.
The Shaykh : Ah, the difference.
The questioner : What is the consequence of the difference between the two words?
The Shaykh : I will tell you the difference, if you say it as you did.
The questioner: Yes.
The Shaykh : "See *Fiqh al-Sirah* by al-Ghazali" means that this hadith is mentioned in *Fiqh al-Sirah*. "And al-Albani has authenticated this hadith" does not lead the reader to understand that this authentication is attached to *Fiqh al-Sirah* by al-Ghazali. Whereas if you mention the reality, yes, "See the *takhrij* of *Fiqh al-Sirah*," then the mind of any reader, whether he is intelligent, dull, or oblivious, or whatever, cannot understand anything other than what you intended in your heart, contrary to what is the case now; at the very least, he should pause a little and ask: Where is this authentication? Ah, the one who knows that *Fiqh al-Sirah* by al-Ghazali has al-Albani's *takhrij* on it; so the intended meaning is al-Albani's *takhrij*.
The questioner : I understood, may Allah bless you.
The Shaykh : And may He bless you as well.
The questioner: Yes.
The Shaykh: I read up to page twenty-eight. It seems to me as a note that will remain in your mind, if Allah wills.
The questioner: Yes.
The Shaykh: Then, if you see the correct view in what we mentioned, you should correct it.
The questioner: Yes.
The Shaykh: Everything you mentioned regarding "the student of knowledge" in this issue, delete "the student of knowledge," and limit the topic to some scholars, not all scholars.
Please proceed.
The questioner: I mentioned this to Shaykh Walid, and I said: I will do one of two things.
The Shaykh: Do what?
The questioner: Yes, one of two things, as I will mention.
The Shaykh: One of two things?
The questioner: Yes.
The Shaykh: Go ahead.
The questioner: As for this reservation I mentioned, I will say: "Our Shaykh said so-and-so."
The Shaykh: Yes.
The questioner: Even if it remains as it is.
The Shaykh: Yes.
The questioner: And I clarify my meaning, or I may be forced to delete it.
The Shaykh: Yes.
The questioner: And the matter ends.
The Shaykh: Yes, I see this as fair. Your words are fair, but I see it necessary that you think about it so that you can dispense with attributing the statement to me. This is certainly fair!
The questioner: Yes.
The Shaykh: But it is better that you think about the topic and adopt it yourself. Then, if you add to what you adopted and say that so-and-so's opinion is such-and-such, I have no objection to that.
The questioner: Yes.
The Shaykh: As for leaving the phrase as it is and saying that so-and-so says such-and-such; I see that this has some weakness regarding your knowledge.
The questioner: Yes.
The Shaykh: So I see that you should resolve and gather your affairs and think about such issues; so that the correctness of this opinion becomes more likely and you adopt it. Then, if you wish, you attribute it to the one you heard it from, as we tell some of our brothers who benefit from our lessons, and even from our books.
The questioner: Yes.
The Shaykh: And yet, when they present what they benefited from, readers of their book assume it is from their own knowledge. We will tell them: The scholars say: "One of the blessings of knowledge is attributing every statement to its speaker." Therefore, I thank you for this attribution, but I prefer the better option for you.
The questioner: Yes.
The Shaykh: And perhaps it has become clear to you what is better, at least in my opinion. Is that clear?
The questioner: Yes, it is clear, Shaykh.
The Shaykh : May Allah reward you with good.
The questioner: And truly, up to now I am convinced by what I mentioned, but there remains one point: that if I leave it, because when I direct the speech to students of knowledge and to scholars; because I do not feel there is a big difference sometimes; because the student of knowledge today is a scholar tomorrow, if Allah wills.
The Shaykh : If Allah wills.
The questioner: So from this perspective, when I leave it, it remains—also—a collective obligation (fard kifayah) for students of knowledge to prepare to be scholars while they are preparing. Only from this perspective.
The Shaykh: Yes, this is correct, but I do not see this has any relation to that. In any case, the opinion is yours.
The questioner: May Allah bless you. This is from your generosity, Shaykh.
The Shaykh: And I have nothing but the reminder only.
The questioner : May Allah bless you.
The Shaykh : May Allah preserve you.
The questioner: I will place—if Allah wills—an introduction—and I told Shaykh Walid—an introduction in which I clarify your directives and what we reached, and I place the introduction and refer to some... if Allah wills.
The Shaykh: May Allah reward you with good, and bless you.
The questioner: Yes.
The Shaykh: Here you say: "And from this perspective, I found that our ignorance of our reality is a main cause of our affliction, and I realized that the jurisprudence of reality is a science that many students of knowledge and pioneers of the awakening have abandoned." I say: There is exaggeration in this statement.
The questioner: How many pages, Shaykh?
The Shaykh: Severe exaggeration.
The questioner: ... the page.
The Shaykh : Do not be hasty, be careful.
The questioner: Yes.
The Shaykh: I am with you on the path, so I say: Our Lord—Mighty and Majestic—when He said:
if you support Allah, He will support you
إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْThe questioner: Yes.
The Shaykh: Starting from creed to jurisprudence to behavior. This is the main cause. Therefore, it is not wise at all to magnify the trivial and small, and the opposite is exactly the case; so we elevate the status of something that is a collective obligation (fard kifayah), and make it a main cause, if this expression is correct, because of the humiliation and degradation that befell the Muslims, and the dominance of disbelievers over the greater part of their lands, and the dominance of sinful rulers over their rule, and so on. Rather, this is one of the causes, a cause among causes, and not a fundamental main cause. This—also—perhaps you will consider.
Also, you said: "Then I delivered it in our lecture," considering yourself the author and you mention what comes before this statement and what comes after it. A free man is satisfied with a hint. So when I make you hear your statement: "Then I delivered it in our lecture," you know what you mean by this statement, so you do not need me to make you hear what comes before it and what comes after it; is that not so?!
The questioner : Yes, yes.
The Shaykh: Well done. I say—may Allah bless you—: Such an issue is not permissible to raise in public lectures. And this—also—perhaps you will think about this. Meaning, such research is suitable for research with strong students of knowledge. As for raising this issue in public lectures, I believe this is one of the causes of creating confusion and unrest in the hearts of the students themselves, let alone the general public to whom the contagion of disagreement between students and others spreads.
The questioner: Do you allow me here?
The Shaykh: Go ahead.
The questioner: O our Shaykh.
The Shaykh: Yes.
The questioner: I say: If we agreed that this matter is an obligation from the collective obligations (fard kifayah).
The Shaykh: Yes.
The questioner: And we said that if some people perform it, it drops from the rest.
The Shaykh: Yes.
The questioner: And some of them are scholars.
The Shaykh : Yes, yes.
The questioner: I say: If this issue, if this issue were established among the scholars, and among the students of knowledge, and among the general public; but due to the people's ignorance of it originally, there are some who originally deny that it is a collective obligation (fard kifayah), and those who do not see it that way. So explaining and clarifying it is even among the rights of the general public and the rights of students of knowledge also, that I clarify to them that this issue is from the collective obligations (fard kifayah).
The Shaykh: It is not so, in my view. As long as we agreed that it is from the collective obligations (fard kifayah), a collective obligation (fard kifayah) is not obligatory upon the general Muslims, Professor. This is obligatory upon the special among the special, this type of knowledge.
The questioner: Yes.
The Shaykh: If there were a science called "Physiology."
The questioner: Yes.
The Shaykh: The science of "Physiology" is a necessary science, but what do we have to do with the general public sitting and occupying their minds with a science called "Physiology," and sitting explaining to them and setting principles and rules for them, and so on? And this science is only obligatory upon a small group from the general Muslims?! So I return and say: This lecture is suitable between you and your like among the scholars.
The questioner: Yes.
The Shaykh: And if you consider this an exaggeration from me.
The questioner: Yes.
The Shaykh: Then I say: From the strong students of knowledge like you.
The questioner: May Allah bless you.
The Shaykh: From those who do not see your opinion, this benefits them. As for a public lecture, I am still at my opinion. In any case, I hope you will reconsider.
The questioner: I will ask you another question, Shaykh.
The Shaykh: Go ahead.
The questioner: I learned that you now learned that you were asked a question about the jurisprudence of reality, and you answered as we remember yesterday in the tapes, and you spoke about it.
The Shaykh: Yes.
The questioner: And a thesis or book will be written about it.
The Shaykh: Yes.
The questioner: Is this not considered a general thesis?!
The Shaykh: No.
The questioner: And the tapes spread.
The Shaykh: No, no.
The questioner: And I do not mean the comparison between you and me, and between me and you.
The Shaykh: No, no, even if you compared.
The questioner: Yes.
The Shaykh: The answer: No. And the answer is in the old Arabic proverb: "The wall said to the nail: Why do you split me? It said: Ask the one who hammers me."
The questioner: Yes.
The Shaykh: So you are the cause. When you delivered this lecture to the general Muslims, and as a result, I now mean I am more convinced of my previous suspicion; as a result, there was disagreement among the students!
The questioner: Yes.
The Shaykh: By your own admission, you said just now...
The questioner: Yes.
The Shaykh: Ah, so when you raised... before all the people, then others who agree with you in the original topic, not in its detail, if not its details; so "your brother is not a hero, but he is forced," so he is now forced to adjust the position of this brother, even if he was absent.
The questioner: Yes.
The Shaykh: Then he became a brother in... and praise be to Allah.
The questioner : Praise be to Allah.
The Shaykh: So they are not equal, for example. So you have no argument in this comparison. Okay.
The questioner : May Allah reward you with good.
The Shaykh : And beware of that.
I have a comment here, a line or less than a line. I said: "See *Fiqh al-Sirah* by al-Ghazali; al-Albani has authenticated this hadith." I say: This is an error in the *takhrij* (tracing to sources). It must be said: "See the *takhrij* of *Fiqh al-Sunnah* by al-Ghazali; al-Albani has authenticated this hadith."
The questioner: Yes.
The Shaykh : As for "See *Fiqh al-Sunnah*"; no, "See the *takhrij* of *Fiqh al-Sunnah*"; because that is where it is.
Another questioner : ... .
The Shaykh : Excuse me, "*Fiqh al-Sirah*" yes, so you said here: "See *Fiqh al-Sirah* by al-Ghazali."
The questioner: Yes.
The Shaykh : Perhaps it was dropped either by the printer or the writer.
The questioner : No, by the writer.
The Shaykh : I mean, whichever it was.
The questioner: Yes.
The Shaykh : The important thing now.
The questioner: Yes.
The Shaykh : The word *takhrij* is to be added.
The questioner: Yes.
The Shaykh : And may Allah reward you...
The questioner : Here, my Shaykh.
The Shaykh: Yes.
The questioner : Since he says what it is, if it were "lo" (if), I understood the difference precisely. I want to understand the difference between the two things precisely.
The Shaykh : Ah, the difference.
The questioner : What is the consequence of the difference between the two words?
The Shaykh : I will tell you the difference, if you say it as you did.
The questioner: Yes.
The Shaykh : "See *Fiqh al-Sirah* by al-Ghazali" means that this hadith is mentioned in *Fiqh al-Sirah*. "And al-Albani has authenticated this hadith" does not lead the reader to understand that this authentication is attached to *Fiqh al-Sirah* by al-Ghazali. Whereas if you mention the reality, yes, "See the *takhrij* of *Fiqh al-Sirah*," then the mind of any reader, whether he is intelligent, dull, or oblivious, or whatever, cannot understand anything other than what you intended in your heart, contrary to what is the case now; at the very least, he should pause a little and ask: Where is this authentication? Ah, the one who knows that *Fiqh al-Sirah* by al-Ghazali has al-Albani's *takhrij* on it; so the intended meaning is al-Albani's *takhrij*.
The questioner : I understood, may Allah bless you.
The Shaykh : And may He bless you as well.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.