The Shaykh Al-Albani’s return to emphasizing the point that it is obligatory for Abd al-Rahman Abd al-Khaliq to adhere to, which is that he must apologize for his exaggeration in what he accused Abu Malik of.

The Shaykh : But our brother Abd al-Rahman Abd al-Khaliq has an obligation from another side regarding these exaggerations in the huge headlines that spare the reader from having to examine and reflect on what he will read, namely the accusation that the man denies jihad absolutely. Now, this session has certainly made it clear to you that in Abd al-Rahman Abd al-Khaliq’s phrases, there are things that should be deleted and publicly declared to have been placed in the wrong context. Is this not justice?
The student : May Allah reward you with good, O Shaykh. May Allah bless you.

The Shaykh : The answer is political.
The student: Hehehe.

The Shaykh : A political answer? Did you give me an answer? You gave me a double answer, and yet there is no answer. Why did you not want me to tell you that you are biased? You do not want that, of course.
The student : Of course.

The Shaykh : So, be a helper to me.
The student : Yes, indeed. May Allah bless you. I add, no harm, O Shaykh. May Allah bless you, my brother.
Another student: Especially at the beginning, because in the phrases of Abu Malik or of them, there is a type of harshness.

The Shaykh : Yes.
The student : In contrast, meaning that they are Qadianis, meaning ... .

The Shaykh : Yes, exactly.
The student : O Shaykh, initially, I would like to say that I mean I rely on the brother’s words. I did not say from you, meaning the phrases from you contain harshness.
Another student: Or from them.
The student : Yes, yes, this one.
Another student: Our Shaykh always says, like, the wall said to the nail, when you split me...

The Shaykh : He said, ask the one who drives me.
The student : As for ... I would like to add that this paragraph mentioned about Shaykh Abd al-Rahman Abd al-Khaliq was not mentioned in the article. Shaykh Abd al-Rahman Abd al-Khaliq mentioned it in a car magazine and did not place this paragraph in ... .
The student : ... .
Another student: Yes, and only.
Another student: Meaning the word Qadiani is not present in the article.
The student : He did not place it in the car magazine.

The Shaykh : I am not criticizing only the word Qadiani.
The student : As for regarding.
Another student: Yes ... the Shaykh’s opinion said ... .

The questioner : Yes, yes, may Allah bless you, O Shaykh. And meaning, even when we sat with Shaykh Abd al-Rahman Abd al-Khaliq, we mentioned this paragraph, this paragraph about the book, first of all, and not about Shaykh Abu Malik. And there is a difference between being ... and being, meaning like the difference between, meaning bid'ah (religious innovation) and the mubtadi' (innovator). As for the second issue, he said.

The Shaykh : Excuse me, what is the first issue exactly, in brief?
The student : The first issue is that he did not mention it in the car magazine, meaning this one.

The Shaykh : That it is not in that publication.
The student: Yes.

The Shaykh : Which it is said that he did not look at.
The student: Yes.

The Shaykh : Well, is he not responsible for it?
The student : Yes, I mean, O Shaykh.

The Shaykh : No, I am not asking you about your intention.
The student: Yes.

The Shaykh : S-J, is he not responsible for it?
The student : Yes.

The Shaykh : And admitted its error.
The student: No.

The Shaykh : Why?
The student : Until now, he said if it is, meaning.

The Shaykh : Why? S-J, we do not reach the truth except by this method.
The student : Yes, very good.

The Shaykh : Ask an expert about it, my brother.
The student : Very good, yes.

The Shaykh : Why did he not admit it?
The student : Because the Shaykh’s answer, as you expressed, is very fair speech, and I am pleased with it, but I arrange it into two paragraphs.

The Shaykh: Go ahead.

The questioner : That Shaykh Abu Malik says with this speech that he did not intend, and if he did intend, meaning, in my turn, I ask you a question: if the Shaykh.

The Shaykh : I did not understand, I did not understand the previous speech.
The student : Yes, you mentioned, O Shaykh, that Shaykh Abu Malik has an obligation andThe Shaykh : Abd al-Rahman has an obligation.

The Shaykh : But do not cut off the last speech, we have not finished with it, my brother. The publication for which you are apologizing to Abd al-Rahman because he did not write it.
The student : No, I did not mention this speech, I.

The Shaykh: Then.
The student : I said he did not publish it in the car magazine.

The Shaykh : So he wrote it.
The student: Yes.

The Shaykh : Well, this, this is sharper and the matter is: he wrote it.
The student : Yes, Shaykh, he.
Another student: Yes.

The Shaykh : Well, is it correct? Does he still believe it is correct, or has its error become clear to him? A word and its answer is a word and its cover.
The student : The memorandum, Shaykh.

The Shaykh: Yes.
The student : The memorandum, meaning.

The Shaykh : ... what are we talking about?
The student : I asked him, O Shaykh, has its error become clear to him, and that he was, meaning, very hasty in speech.

The Shaykh : Well, do you agree with this?
The student : ... I do not speak, I, if it is ... .

The Shaykh: Yes.
The student : Of course, meaning, I have no speech after this.
Another student: Meaning he has no knowledge, he has no knowledge, meaning.
Another student: ... the Shaykh Abd al-Rahman who ... .

The Shaykh : May Allah bless you, you are clear, you are biased.
The student : By whom?

The Shaykh : For us, hehehe.
The student : ... O Shaykh, in my turn, in my turn, I say.

The Shaykh : It is an assumed excuse, but ... .
The student : ... .

The Shaykh : You, may Allah bless you.
The student: Yes.

The Shaykh : You are now in the position of the one responsible, as I am in the position of the one responsible, and you are the questioner. So, in contrast, you are in the position of the one responsible and I am the questioner. Meaning, just as it is permissible for you to ask me, it is permissible for me to ask you. Just as it is obligatory for me to answer you if you ask me.
The student : ... Shaykh ... .

The Shaykh : Hehe, so also your obligation is to answer me if I ask you, correct?
The student: Yes.

The Shaykh : Well, now, this publication, we understood that our brother Abd al-Rahman wrote it, correct?
The student: Yes.

The Shaykh : Well, has its error become clear to him?
The student : Yes.

The Shaykh : I am afraid I will get angry at you. So, if I get angry, will you excuse me or not? Because I am saying now, why do you not speak?
The student: Yes.

The Shaykh : The matter is clear as the sun in the fourth of the day.
The student: Yes.

The Shaykh : Either it has become clear to him that it is an error, or it has not become clear? So why are you silent, and why are you thinking, thinking as the political debaters think? Ah, the Shaykh is asking such and such, I need to think now what is behind this question.
The student : No, O Shaykh, this speech ... .

The Shaykh : O Shaykh.
The student : Shaykh, you are speaking to me, I want to speak to you, my intention, I will show it to you ... .

The Shaykh : Allow me, may Allah guide you.
The student : Allow me.

The Shaykh : Half of the speech .
The student: Yes.

The Shaykh : This is not permissible, listen, the complete speech.
The student: Yes.

The Shaykh : I am saying, your position now, it is not your intention, it is not your intention. I am not speaking about your intention, I am speaking about your appearance. And we are not obligated with more than the appearance. So I am asking you now a question clear as the sun in the fourth of the day: why are you thinking? Why are you thinking? I say this is the practice of politicians when they debate and do not want the truth, but want blind partisan fanaticism. I am not attributing you to these people, but I tell you, your position is a position that resembles this position. Why? Look now, the sun is behind you, look, ah, the sun is rising.
The student: Yes.

The Shaykh : You do not say, you think. So if I see you thinking for an answer to this question, what do you want from me? What do you want from me? Do you not excuse me if I tell you that you are thinking? What does the Shaykh want from this question? And the answer is clear. Well, why do you not answer?
The student: Yes.

The Shaykh : No, I answer and I do not care.
The student: Yes.

The Shaykh : I, when I am right.
The student: Yes.

The Shaykh : I answer, my brother. The sun is rising, it does not need "and nothing is valid in the minds if the day needs proof." But if the Shaykh wants to build on your answer, a castle and a tower, we are ready for the true answer to everything that will come in the future. Now, your position is not a just position, the least that can be said. Why? Because you are asking about an issue where it is not possible to stop in answering it, and yet you stop. So what do you want from me when I see you thinking, turning your eyes? What do you want from me?
The student : Allow me to answer.

The Shaykh : Please, I do not ask you except to answer.