The Shaykh's position on what happened with the Salvation Front in Algeria.

The Shaykh : We differ regarding what some of the Salafis did in Algeria, where the supporters of disbelief, as we hear every day and every night, treat the Muslims there worse than the disbelievers treat Muslims in their own homeland. You certainly hear this, but even so, you see that among the Muslims, specifically those of the *tashfiyah* (purification) and *tarbiyah* (education), some say: "Evil is what those people did who rebelled against the rule and hastened the matter, thus causing this calamity." Others say: "They did the best, and they struggled in the path of Allah," and so on. Where is the *tashfiyah*? Where is the *tarbiyah*? So, we must remember on this occasion that we, especially the Muslims, are currently differing in *tashfiyah*, let alone in its effects of *tarbiyah*. Right now, some of us believe that the Palestinian revolution, called today the Intifada, is an obligatory matter, and people say this, and I am among them. This is a matter that is premature. Where is the *tashfiyah*? If the *tashfiyah* is among the callers themselves, they are still differing. Where is this *tashfiyah*? You will say it is in one country, but another will say it is in another country. Is this the *tashfiyah*?

The questioner : ...

The Shaykh : Yes, please go ahead.

The questioner : I say, does it have to be that the scholars, or the people of, I say, the same school of thought... the correct one, agree on all the branches?

The Shaykh: No.

The questioner : ...

The Shaykh: No.

The questioner : ...on a jurisprudential issue, for example, do they have to fight, or do they not have to fight...?

The Shaykh : I think what?
The student : I think I have strayed, meaning I am far off.

The Shaykh : No, do you mean to say I strayed or I did not stray? It is not important. The source of the hadith will clarify. Please, go ahead.

The questioner : The scholars... because they differ on a matter of independent legal reasoning, and the disagreement may be acceptable, meaning it is not required that they all be on the same understanding.

The Shaykh : Do not repeat; the answer has already been given. You are just lingering around a specific point. The answer has already been given that it is not a condition of *tashfiyah* that the Muslims, the Muslim scholars, agree on one opinion in every issue. This is a settled matter, and we establish in our books and lectures that if every disagreement were of the blameworthy kind, the Companions of the Messenger of Allah (peace and blessings be upon him) would not have differed. This does not need discussion. But we say: what happened in Algeria, we brought up an example. Is this a branch issue?
The student : I mean, in my opinion, how did the events start?

The Shaykh : Yes, how did it start? Did it start in the manner of the Messenger (peace be upon him), and in accordance with his Sunnah, and on the basis of the *tashfiyah* that we agree on at least in general, though we may differ in the details? Did the movement there start in the way the Messenger (peace be upon him) started his call?
The student : In Algeria, there is...

The Shaykh : Do not deviate, please, do not deviate. Say your word and its cover. Say your word and its cover. The research now, we are limiting it, and you are letting it slip. We are limiting it to Algeria, and you are expanding the circle to other countries. Now, an example is before us to verify whether this issue is one of the branches where disagreement is permissible? And as some say, we cooperate on what we agree upon and excuse one another in what we differ upon. Did the movement that arose in Algeria, and the tyrannical rulers rebelled against these Muslims, so they imprisoned those they imprisoned and killed those they killed and violated those they violated, and so on, and their evil is still continuing and spreading—did the start of their movement follow the Sunnah of the Messenger (peace be upon him), or was it contrary to it?
The student : ...the start of the movement was...

The Shaykh : Do not deviate, may Allah bless you. The best speech is what is brief and effective. Say yes, say no, then explain whatever you wish. Say yes, say no.
The student : So that I can clarify.

The Shaykh : Do not clarify, do not clarify. We agreed on a common word. Say yes, say no, and explain what you said, and explain what you said. Give a lecture, but I will not accept a lecture from you before you give me its summary as an introduction.
The student : ...

The Shaykh: Yes.
The student : An issue from the issues of the branches.

The Shaykh : This will not be an answer to the question.
The student : ...

The Shaykh : Allah is the helper. Yes, yes, who is it?

The questioner : ...

The Shaykh : Are you Abd al-Rahman?

The questioner: No.

The Shaykh : Who are you?

The questioner : What?

The Shaykh : Who are you? How?

The questioner : This is more than once he called... his mother wants to ask a question, so he is speaking first.

The Shaykh : The question, may Allah bless you. Did the call there, from those people who were imprisoned and entered the elections, and so on, start on the methodology of the Messenger (peace be upon him) and his Sunnah, or contrary to his Sunnah and his call? Is the question clear? I hope the answer is yes or no, then explain whatever you wish. After that, it will become clear in a way, as they say today, automatically, whether it was a matter of disagreement or a fundamental issue.
The student : What I know... it was on the methodology of the righteous Salaf.

The Shaykh : How so, among them?
The student : I mean, from our Algerian brothers.

The Shaykh : We are not talking about all the parties. We are talking about the Islamic Renaissance Party.
The student : The Salvation Front.

The Shaykh : The Salvation Front. Yes, we are talking about the front that was apparent that its call was Islamic first, and then Salafi second. So you also do not blur the subject, saying some did this, some did that. We are talking about this front. So, what is your answer after the specification? Yes?
The student : The same answer applies.

The Shaykh: And that is...
The student : That some of them, their method is Salafi, and some are not... this is what I know... this is according to what I know.

The Shaykh : And does he adopt purification and education?
The student : ... .

The Shaykh : Okay, and did he do that?
The student : As we say... but it starts the issue of disagreement, as I mentioned, that he... is this a matter...

The Shaykh : According to the Turk's opinion, what, what, slowly, slowly. Does he adopt purification?
The student : We have a good opinion of them. I read an article of his and understood from it that he is on the methodology of the righteous Salaf...

The Shaykh : Okay, is he a scholar?
The student : ... .

The Shaykh : Okay, may Allah correct me and you. How does one perform *tashfiyah* and *tarbiyah* who is not a scholar? How many Algerians do you think there are? Twenty-five million. How many scholars, at least, are there who are needed to perform the duty of *tashfiyah* and *tarbiyah*? I mean, put the minimum number, put it.
The student : One thousand.

The Shaykh : One thousand. Okay, if they do not have a quarter or a tenth, can they perform the duty of purification and education for the twenty-five million? Hmm.
The student : ... .

The Shaykh : They cannot. So this person or that, or two, or five, or ten, and this is the most prominent of them, he is not a scholar. How do you imagine that he performed the duty of *tashfiyah* and *tarbiyah*? May Allah bless you.
The student : A student of knowledge, a Shaykh...

The Shaykh : May Allah bless you. Do not hasten the matter. The problem of the young Muslim today is hastening, as came in the authentic hadith: And from the wisdom of some of the later scholars: "Whoever hastens a thing before its time is tried with its deprivation." This is evident in the present age, starting from the fitnah of the Sacred Mosque, to the fitnah of Egypt, the group of Takfir and Emigration, to the revolution in Syria in our country, to finally in Algeria. All these, and these, and these, certainly are not those who performed the duty of *tashfiyah* and *tarbiyah*, nor are they from the people of knowledge who can perform the duty of *tarbiyah* and *tashfiyah*. Then, O our good brothers, if the Messenger of Allah (peace and blessings be upon him), who was supported by the revelation of the sky, remained in his people for thirteen years, teaching them the creed and some of the legal rulings, and then the permission came for him to migrate from Makkah to Madinah, then between one evening and the next, a young man like you, not a Shaykh like me, a young man who read a little of the knowledge, declares that he is going to enter parliament and is going to make the apparent the hidden and the hidden the apparent, and so on. And the people with him do not know of Islam except a very, very small amount. And even if they knew, they have not been raised yet. As you know, knowledge alone means nothing, because the Jews, and Allah described them—(Mighty and Majestic)—I return to say, as you know, that they, and the pronoun refers to the Messenger, , but they did not confirm the Messenger and did not believe in him. Likewise, believing in a thing truly, in word and heart, and not responding to the requirements of this belief, this does not mean that we have obtained the two conditions: *tashfiyah* and *tarbiyah*. So how do you imagine, Mr. Abu Saleh, that this young man or another performed the duty of *tarbiyah* and *tashfiyah*, and based on that, advanced or nominated himself in parliament, and then met what he met, with great regret.