about al-Qaradawi’s book *How We Deal with the Sunnah*.

The questioner : Here, Professor, I think you have looked at Dr. al-Qaradawi’s latest book?

The Shaykh : What is it?

The questioner : "How We Deal with the Sunnah."

The Shaykh : I don’t think I have seen it, but I don’t think it deviates from al-Ghazali’s approach.

The questioner : Deviating from al-Ghazali’s path means he is moderate.

The Shaykh : I don’t think so, but he may just be cautious.

The questioner : When he comes to these hadiths that al-Ghazali rejects, he says, "I reserve judgment." He explicitly states that al-Ghazali rejects them, but he reserves judgment on some of the hadiths.

The Shaykh : That is what I mean by all the paths.

The questioner : But his methodology is moderate.

The Shaykh : I know them practically through their writings. The difference between them, if I may say so, is that al-Ghazali is brave to the point of recklessness, and al-Qaradawi is a coward who lacks literary and scholarly courage, and perhaps that is better than the other.

The questioner : He reserves judgment on , saying al-Albani graded it hasan, but he reserves judgment on it, and he reserves judgment on the hadith .

The Shaykh : The causes differ, but the death is the same; the causes are many, but the death is one.

The questioner : The hadith about vegetables, he weakens it .

The Shaykh : He makes zakah obligatory.

The questioner : He makes it obligatory, saying that this is on the basis of a claim that contradicts the Noble Qur'an.

The Shaykh : Good, you have deviated from the Azharites, because these Azharites never succeed, meaning the Sunnah has no value for them. This is what I meant earlier: that we call for following the Salaf in their methodology. Is this Salafi logic? That this hadith is not authentic, but its weakening contradicts the Qur'an. And who interpreted the Qur'an? The Salaf applied it, or did they not apply it? The hadith , of course, this also needs to be reserved, put the word "reserve" and it demolishes a method that is one of the worst for the Sunnah.

The questioner : He mentions that some people, when they heard this hadith, said, especially in areas with tea plantations that produce millions of tons, coffee plantations, tea plantations, if we go there, what does this mean? That we take from the small farmers and leave the owners of the huge tons full of production.

The Shaykh : This is the opinion, is it not this opinion? Well, if a person has ninety-three sheep, is there zakah on them?

The questioner : There is no zakah on them.

The Shaykh : A person has six hundred dinars?

The questioner : There is zakah on them.

The Shaykh : But this is like that one.

The questioner : This has reached the nisab, more than that one.

The Shaykh : Folded upon folded, meaning he has thirty-nine sheep which equal hundreds, even thousands of dinars. These have zakah on them and those do not. Do you know, I do not memorize the poetry of al-Ma'arri. He gave the example of fingers, are the fingers on them? Do you remember?

The questioner : I remember.

The Shaykh : And what was the answer? The answer was scholarly, and it was beautiful poetry too.

The questioner : "A hand with five hundred gold dinars I ransomed, *** What is the matter with it being cut for a quarter of a dinar?" So one of the scholars answered him, saying the meaning of the verse of poetry is:
The questioner: "The honor of trust made it expensive, and the disgrace of betrayal made it cheap, so understand the wisdom of the Creator."

The Shaykh : "Arakhsuha" or "Arakhsa-ha"?

The questioner : "Arakhsa-ha."

The Shaykh : These people, my brother, their calamity is a calamity.