Discussion of the issue of a Salafi imam allowing a Tablighi to deliver a lecture in his mosque.

The Shaykh : Deviant. If he intends to reach the truth, then Allah (Mighty and Majestic) will guide him if he follows the path of truth, and the opposite is the opposite. A man to whom Allah has bestowed guidance and kept him away from misguidance, but if the truth becomes clear to him in something he does not like, he remains with his desire and does not follow the truth. That is better than this, with all its asceticism. Therefore, we do not deny that there are individuals among the Sufis, whether old or new, or among their like, such as the Tablighi Jamaat, who seek the truth. But they have misconceptions. If the path of truth becomes clear to them, they will follow it, because if they are presented with what they were guided to on their methodology, which they were taught by the great leaders, they will be misguided again, because they follow a deviant methodology. If they are left to their own devices and their path, they will be guided. And these are the ones you are referring to. Therefore, they should be cared for and attended to, so that they may increase in guidance upon guidance, and then they may draw others to it when they increase in knowledge, jurisprudence, and guidance.
The student : But our Shaykh, there are two matters here.

The Shaykh: Yes.
The student : The first is after the explanation, which may involve caution regarding others, mentioning hadiths and the like, they conclude the explanation by leaving the city of pilgrims.
Another student: By casting doubt.
Another student: Casting doubt.
Another student: Frightening the people.
The student : This is first. Second: That is, there is a fear that this time he came, the second time he came, the third time he will come, the one who came the first time, meaning this is a possibility in the days to come.

The Shaykh : He will come to.
Mashhur: The first one who responded, who was harsh when they first came, responded to them that they had behaved badly.

The Shaykh: All right.
The student : But these people represent a da'wah path, not a path that is not for spreading knowledge for the sake of the knowledge he knows and loves. He spreads this knowledge to make an environment, meaning to fill the mosque with people. Therefore, the casting of doubt at the end of the explanation, in their terminology, may lead to someone else who is not like him accepting so-and-so and rejecting so-and-so, meaning confusion may occur.

The Shaykh : We are not saying accept so-and-so and do not accept so-and-so. But if you know that there are individuals among them, as you described, who have a readiness to accept the da'wah and listen to it, and so on, then these are a gain. But if they come with the first type, those who turn people away and deafen their ears, that does not harm you.
The student : It does not harm me, my Shaykh. I am asking about the good type, which is the best existing in the Tablighi.
Another student: And they are few.
The student : If he teaches in our mosques.

The Shaykh : He teaches in our mosques.
The student : Yes, during the departure, meaning when they leave, they present him for teaching, not because he is the presenter among them, but because the circumstance he is in dictates that only he should speak.

The Shaykh : Okay, he teaches in the mosque where you are.
The student : Or I, or my brothers.

The Shaykh : No problem, one of us is there, meaning.
The student : Yes, exactly.

The Shaykh : Okay, if he teaches the truth, that is what we want. And if he teaches an error, we will correct him, as our companion did with the so-called student. What is wrong with that?
Another student: There is nothing wrong with it.
The student : My Shaykh, he is forbidden from, I do not say they are forbidden, I say our brother the imam shows them his non-acceptance of teaching, and they obeyed him and boycotted the mosque for a period of time. But they returned with the aforementioned tactic. Should he make room for them, while he says Abu al-Malik will come out one day, or should I continue to forbid them as in the first prohibition?
Another student: Clarify his fear, Shaykh Mashhur, clarify his fear.
The student : I mentioned his fear.
Another student: Did you mention his fear? Another student: His fear, my Shaykh, is of the formation that happens after the lecture, that they will be associated with the group and will not be students of this good Salafi, they will be Salafis, they will be, oh Sufis, contemporary Sufis, as you describe them, oh sorcerers, oh superstitious, weak hadiths, corrupt beliefs. This is the fear, my Shaykh.

The Shaykh : My brother, first, we said that prevention is not in our hands. This is the answer to Abu Anas's question here.
The student: Correct.

The Shaykh : First, prevention is not in our hands, so that we can exploit this authority that was given to us, which we have not been given yet.
The student: Yes.

The Shaykh : On the contrary, authority was imposed on us. So this is not in our possession, nor is it within our reach. So we are not responsible for it, we are not responsible for it. This is the end of the matter. Second.
The student : But my Shaykh, excuse me, if the imam is strong.
Another student: The imam of the mosque.
The student : The imam of the mosque is strong, he can prevent them.
Another student: I prevent them, my Shaykh, so what parties do I have, and praise be to Allah, my mosque is clean.
The student : It is an authority that is not in his hand, but the authority of the mosque is in the hand of brother so-and-so.

The Shaykh: All right.
The student : He can prevent them.
Another student: Yes.
The student : Yes, these people have become returning to him with a new, soft garment. They bring a brother from the brothers who love the Shaykh and present him for the lecture the first time, the second time, the third time. Yes, but he says, brother Shukr, after a while, after they are able to, meaning first they create an atmosphere of acceptance for some of them, some of them start going out with them to the city of pilgrims. Then if someone else comes, meaning someone other than this acceptable one, from the corrupters, I cannot prevent him. At that time, there is a fear of confusion and commotion.

The Shaykh : No, I wanted to say second, and I have said this. Suppose the matter is as you say, and you know better. But second: What prevents him from teaching? Let us say he teaches a Tablighi lecture, a hundred percent, and there is no Salafi touch at all. As long as he is in your mosque, you will stand up and respond to him, and it will become clear by what is best the error he fell into, as Abu Anas himself did with that so-called student, as we said earlier. Is there a loss in this or a gain?
The student : There is a gain. In a good environment among the common people, there is confusion, like this, some of them will consider it.

The Shaykh : No problem.
Mashhur: The common people say the Shaykh spoke and the Shaykh spoke, and it becomes confusing.

The Shaykh : No problem. This is said to this day. It is said about us, we Salafis. I differentiate the group. We do not care what they say. We care about the line we are walking on in general, and in our example here in particular. Is it the straight line or not? As for what people say, what do we have to do with people? I mean, imagine now, as I said, completely as I said and you said, meaning a Tablighi man came because of this policy that was followed earlier, and he is a Tablighi a hundred percent, not from the group that is mixed a little with Salafism. No.
The student : ... He has a role.

The Shaykh : No, they brought him. I am saying they brought him to teach, and he is a Tablighi a hundred percent. Okay, in your mosque, or his mosque, or any other brother's mosque, and he delivered words, and we found an error in them, and we stood up and spoke by what is best. No doubt that this good word will find a place in the hearts of the sincere among the attendees. Here, I assume that some of them will say, these are sheikhs who create confusion, who create disagreement, and so on. This does not harm us. But it harms us if we do not present the good word to these people who were found. So is this a gain or a loss? We agree that this is a gain. But the saying of some people that these are creating disputes and disagreements, this is not a loss for us. It is a loss for those who do not care about knowing the truth with which group, with these or with those. So I say, as we said earlier, if every teacher comes to teach, and these are like the lights that shine before us, I will see them in the near future, certainly. If he comes and opens his speech with the cliché that has become a barrier, and in which there is a claim that the Sunnah and the Sunnah, we face it by what is best. We say, our brothers, may Allah bless you, you open your lectures, your words, your seminars with such and such. This is contrary to the Sunnah. So you are from here, and this is from here, andThe Shaykh : From one place to another, we are certain that in a few days this [old practice] will be erased and replaced by what? The Sunnah. I say this from experience. I have observed the imams of mosques there and here; there is no preacher who opens the khutbah with "Praise be to Allah, we praise Him and seek His help," not even in Saudi Arabia. But when our Lord (Mighty and Majestic) facilitated the matter, and you know that message and the claim accompanied by clear explanation and tongue, and so on, now you find that even those who do not carry our call open their sermons with this. So it is incumbent upon us to be patient with the call and to seize the opportunities that allow us to deliver the word of truth. This alone is a gain that is tangible in reality, let alone the fact that this is their nature: they will bring you hadiths that have no saddle and no bridle. It will be said, "My brother, the hadith you based your lecture on, or that came up during the lecture or the sermon, is either fabricated or weak, or so on." This too is a gain. So there is no loss for us if we open the field for these people to deliver the word in our mosques, if this description of "our mosques" is correct.
The student : Correct.

The Shaykh : So we say: If we open the field for these people to deliver their words in our mosques, there is no doubt that the outcome will be one of two things: either those whom Allah wills to guide will be guided, or they will turn their backs.
Another student: And the second is the stronger position.

The Shaykh : Yes, and that is what you want.
Another student: Hehehehe.
Another student: But we are unable to confront them, our Shaykh.

The Shaykh : It is so. Instead of what? Using the power of prohibition as they mentioned earlier, no, we are patient with them. Another student: And we advise.

The Shaykh : And we speak the words of truth on occasions. Without a doubt, there will be benefit from it. Whether it is five, fifteen, or twenty, that is in the hands of Allah (Blessed and Exalted is He). But if it is the other, that is what you want, that is what you want.
The student: May Allah reward you with good, our Shaykh.
Another student : All right, our Shaykh.