Discussion with the Kuwaiti student and clarification that the disagreement stems from a misunderstanding, and the Shaykh’s exoneration of Abu Malik from having invented a new Salafi call.

The Shaykh : Well, so the matter remains limited to one of two things: either haste in judgment, or a bad opinion of this brother, the Muslim writer. There is absolutely no third option. And while I am saying something that has passed, to refer to it now, I am saying: Did those who read our brother Abd al-Rahman Abd al-Khalq’s response to our brother Abu Malik understand from it this conclusion that we are now discussing, or did they understand from it that Abu Malik came with a new Salafi call and that there is no jihad in the path of Allah? What did the ordinary readers understand? Did they understand the detail? Say it plainly. Say it. Say yes, say no, say whatever you want, but let your answer be like the sun at noon, because in this manner the facts become clear to people. Is my question clear, or should I repeat it?
The student : Yes, Shaykh, I mean, I am saying...

The Shaykh : Excuse me, excuse me. My question is clear, or should I repeat it?

The questioner : Clear...

The Shaykh : Well, can you answer me with a yes or no, and then you may elaborate as you wish?
The student : If you allow me to answer before I say yes or no, to elaborate before I say yes or no.

The Shaykh : Why?
The student : I mean, because you will judge me by your suspicions. First, I do not say yes so that you will be angry with me.

The Shaykh : That is also a bad opinion, hehe.
The student: Hehehe...
Another student: After he finishes his phrase.

The Shaykh : Well, may Allah bless you, O Shaykh.
The student: Yes.

The Shaykh : In you, if you are asked.
The student: Yes.

The Shaykh : Is there any doubt about Allah? It needs a lecture for the answer.
The student: No.

The Shaykh : Hmm.
The student: No.

The Shaykh : Well, our matter here has doubt. When I ask you a question, like this or that, is there a third possibility? Say it plainly too, no or yes.
The student : There is no possibility. Yes or no, Shaykh.

The Shaykh : Well, now, if I give you the freedom as follows, and I repeat it in your hearing, because as you see, I have reached the age of old age.
The student : What Allah willed...

The Shaykh : May Allah bless you. I know people, and I know their morals, their natures, and their styles of discussion, and so on. If my Lord had not guided me by His grace beforehand, in advance, since I was a young man, I would have been raised by this time, because life experiences raise a person. But I believe, by the grace of Allah, that Allah has favored me with the innate intellect and the acquired intellect. I think this is understood, if Allah wills. Well, now, if I say to you, I hope the answer is yes or no, and you have the freedom to elaborate. I do not say, "I will take you by the collar and say you said yes or no, this is a mistake, and what you did not say, say yes and explain, say no and explain as you wish." Why do I follow this path? Because I know, may Allah bless you, by my life experiences, that the one I am speaking with is either serious and sincere in the discussion, seeking the truth and the face of Allah, or he is a debater. There is also a third possibility.
The student: No.

The Shaykh : Ha... So the answer is, we say, if the man is sincere, until the answer comes with a yes or no, the questioner is lost. Now, will the answer come? And the answer will come in the end. Either he is the one who is wrong, because his mind was too narrow to understand the summarized answer from the detailed answer, or the other thing is that this speaker, assuming he is sincere, will not be able to answer well, truly, because he went through a long labor and did not know how to get out of it except after a long time, so...The questioner : ...it was lost and he did not get an answer, neither yes nor no. This is one thing. The second and last thing is that the one being asked may not have the answer present in his mind. So he takes this understanding from experiences, or he takes the detailed answer as a crutch to reach the answer. That is, he does not know what the answer is in his mind. He does not know what the answer is in his mind. But he proceeds with his own logic and reaches the result that the answer is yes or no. But that is not how research should be. Research should be on the points of... detail for matters that are not clear in the mind of either party. When the matter is like that, and by Allah, I will say: as long as the idea is not clear in your mind, it is not you who should clarify the opponent you are now discussing with. He is charged with his role. That is, your question is directed to him. I do not say this now in defense of myself. No, now I am placing myself in the position of the one discussing with him. So I say: then, repeat the question. You are to the man, and tell him to say, "You say this or that, yes or no." If he is prepared scientifically and psychologically for the answer, he will give you the answer briefly. If you are convinced, then fine. Otherwise, he will do what you want to do, which is to give a lecture to give an answer of yes or no. So, may Allah bless you. I return now to say: if I say to you, or to someone else, "Tell me, my brother, briefly, yes or no, and you have full freedom to explain your opinion or your answer, whether it is negative or positive," have I wronged you?
The student : Of course not, Shaykh.

The Shaykh : Well, may Allah bless you, then.