A statement by Shaykh Al-Albani to those who differ on a legal issue and how to reach the truth with sincerity toward the truth

The questioner: And Al-Nawawi and Al-Hafiz Ibn Hajar are noted, meaning: this is with regard to the Shaykh's question?!

The Shaykh: We are taking strength from you!!

The questioner: Heh heh, no, my Shaykh, by Allah, we do not criticize anyone or declare anyone an innovator.

The Shaykh: You distinguish between what I said and what might come to some people's minds, that we are taking strength from you? No, I did not say that, did I?

The questioner: By Allah, I heard you say, O Shaykh: "We are taking strength," but perhaps this is what happened!!

The Shaykh: Heh heh, no, no, I said: "It is not that we are taking strength from you!"?

The questioner : Yes.

The Shaykh: It is not that we are taking strength from you.

The questioner: This is not an affirmation, may Allah guide you!!

The Shaykh: The important thing is that now, after I saw the book in my hand, I benefit from the mention of my brother Abu Malik, and by Allah he is with me: that you should not ask about issues concerning these people of the group!

The questioner: Why, what is the matter?!

The Shaykh: Because your hearts are not pure toward them now, so...

The questioner: And perhaps they are pure!

The Shaykh: Meaning, this suspicion and this... this suspicion is a problem.

The questioner: Solve this, O my Shaykh, by leaving it?

The Shaykh: Because the psychological state now prevents, whether the owner of this soul wants it or not, him from suspecting, it prevents him from reaching the knowledge of the truth first, and this is not sufficient, is it? Knowledge of the truth is not sufficient.

The questioner: Why is it not sufficient?

The Shaykh: Ah, so this is not sufficient for the knowledge of the truth first, because faith in it is necessary secondly. Do you agree with me in this philosophy? Let us call it philosophy for your sake.

The questioner: My mind is not your concern.

The Shaykh: I want to see your mind, O Abu Jabir.

The questioner : May Allah reward you with good.

Another questioner: May Allah mend your heart, O Shaykh.

The questioner: Jabir, the morals of the noble.

The Shaykh: Yes, I want to draw your attention to this, and it has a relation to the science of creed: that knowledge is one thing and faith is another. Therefore, I say: do not investigate what concerns this man or that man, in which your souls have, I do not mean, a settled enmity or hatred or resentment or something similar, at least there is no peace of mind regarding them. This psychological state does not help you to reach following the truth for the sake of mere knowledge, because reaching knowledge is not sufficient; it must be accompanied by the truth of faith. You know from the Noble Qur'an that the Lord of the Worlds - Blessed and Exalted is He - described a group of disbelievers, and they are the Jews, and He said about them: , so they knew, without doubt or hesitation, that Muhammad - (peace and blessings be upon him) - who was sent with the truth as a mercy to the worlds, that he is he, and not as they claim that in their best opinion he was sent only to the Arabs, and in their worst state he claimed prophethood and he is a liar. They know him as they know their sons, but despite that they disbelieved in him; and therefore He - the Exalted - said: This certainty is knowledge. So if faith, which drives its owner to act upon it, is not accompanied by knowledge, what is the benefit of this knowledge? This is what I called philosophy for your sake, but it is the legal truth. And therefore, if you hear from me an answer to an issue concerning him, and you see that my answer agrees with what he has, something of hesitation and doubt may cross your mind, even though you know that this is correct speech. But we do not want only knowledge; we also want the faith that is accompanied by this knowledge. So I see that your questions should be for this purpose, having no relation to this person or that person. This is first. And secondly: my brother Abu Malik pointed out that he is "widening the tear for the mender," as they say, when you broadcast these tapes openly, and you know that among the public there are the righteous and there are the wicked, there are the Salafi and there are the Khalafi, there are the enemies of the da'wah, whether they carry it on this front or that front, because they know that these people return to the Book and the Sunnah and the methodology of the Salaf al-Salih, and despite that they differ among themselves. So widening the circle of explanation for this difference is a weakness in the da'wah itself. So if, for example, without recording, I have no objection, without recording so that you are on clear information, and on knowledge, and after knowledge comes faith as I mentioned earlier, I have no objection, but with one condition: that you do not have things more important than this concerning yourselves, from the scientific issues that you need, for example, even this example I gave earlier, which is an example related to a very important rule, and most scholars are unaware of it, which is: the state of being. Where I and you reached a very important point, which is: does what you transmitted from Imam Ahmad mean that it is a Sunnah? I said: No.

The questioner: Also, it does not mean that it is not a Sunnah, O Shaykh!!

The Shaykh: If you please!!

The questioner: Go ahead.

The Shaykh: Keep your question, and if your answer is: No, then why do you do it, and why is there a disagreement between you and the masses of the people of the Sunnah with you over something that is not a Sunnah? Why?

The questioner: For the hadith, the hadith of Wa'il ibn Hujr.

The Shaykh: Ha, this is what we want to reach, but do you want to return to what I told you: keep your question?

The questioner : Yes, Shaykh.