Very important notes from the Shaykh to Nasser al-'Umar regarding some errors he made in his book.
Machine translationRead the Arabic original
The Shaykh : Here, Abu Badr.
The questioner : Yes.
The Shaykh : I read up to page twenty-eight, and it occurred to me as a note that will remain in your mind, if Allah wills.
The questioner : Yes.
The Shaykh : Then, if you find the tawaf as we mentioned, you should correct it.
The questioner : Yes.
The Shaykh : Everything you mentioned regarding the student of knowledge in this issue, delete "student of knowledge" and limit the topic to some scholars, not all scholars. Please proceed.
The questioner : I mentioned this to Shaykh Waleed and said I will adopt one of two methods.
The Shaykh : You will do what?
The questioner : Yes, one of two methods. Either I will mention this...
The Shaykh : One of two methods?
The questioner : Yes.
The Shaykh : Please proceed.
The questioner : As for this reservation I mentioned, I will say, "Our Shaykh said so and so."
The Shaykh : Yes.
The questioner : Even if it remains as it is.
The Shaykh : Yes.
The questioner : And I will clarify my meaning, or perhaps I will be forced to delete it.
The Shaykh : Yes.
The questioner : And the matter ends.
The Shaykh : Yes, I see this is fair. Your words are fair, but I see it is necessary that you think about it so that you can dispense with attributing the opinion to me. This is certainly fair!
The questioner : Yes.
The Shaykh : But it is better that you think about the topic and adopt it yourself. Then, if you add to what you have adopted and say, "So-and-so's opinion is such and such," I have no objection to that.
The questioner : Yes.
The Shaykh : As for leaving the phrase as it is and saying that so-and-so says such and such, I see that there is some weakness in that regarding your knowledge.
The questioner : Yes.
The Shaykh : So I see that you should resolve to gather your affairs and think about such issues so that the correctness of this opinion becomes more probable, and you adopt it. Then, if you wish, attribute it to the one from whom you heard it, as we say to some of our brothers who benefit from our lessons, and even from our books.
The questioner : Yes.
The Shaykh : And yet, when they present what they have benefited from, readers of their book assume it is from their own knowledge. We will tell them, "The scholars say that from the blessing of knowledge is attributing every statement to its speaker." Therefore, I thank you for this attribution, but I wish for you the better option.
The questioner : Yes.
The Shaykh : And perhaps it has become clear to you what is better, at least in my opinion. Is that clear?
The questioner : Yes, it is clear, O Shaykh.
The Shaykh : May Allah reward you with good.
The questioner : And in truth, up to now I am convinced by what you mentioned, but there is one point remaining. That is if I keep it, because when I direct the hadith to students of knowledge and to scholars, because I do not feel that there is a major circumstance sometimes, because the student of knowledge today is a scholar tomorrow, if Allah wills.
The Shaykh : If Allah wills.
The questioner : So from this perspective, when I keep it, it remains a collective obligation for students of knowledge to prepare to be scholars while they are preparing. For this reason only.
The Shaykh : This is correct, but I do not see that this has any relation to that. In any case, the opinion is yours.
The questioner : May Allah bless you. This is from your generosity, O Shaykh.
The Shaykh : And I have nothing but the reminder only.
The questioner : May Allah bless you.
The Shaykh : May Allah preserve you.
The questioner : I will place an introduction, if Allah wills. And I said to Shaykh Waleed, an introduction in which I clarify your directives and what we reached. I will place the introduction and refer to some... if Allah wills.
The Shaykh : May Allah reward you with good and bless you.
The questioner : Yes.
The Shaykh : Here you say, "And from this perspective, I found that our ignorance of our reality is a main cause of our affliction, and I became convinced that the jurisprudence of reality is a science that many students of knowledge and pioneers of the awakening have abandoned." I say there is exaggeration in this statement.
The questioner : How many pages, O Shaykh?
The Shaykh : Severe exaggeration.
The questioner : ... the page.
The Shaykh : ... careful.
The questioner : Yes.
The Shaykh : I am with you on the path, so I say, our Lord, Mighty and Majestic, when He said[Muhammad 47:7], meaning if you say what Allah has obligated upon you of the rulings of the sacred law, Allah will support you against your enemy. I believe the main cause, in your expression, is not the ignorance of reality by many, especially when you attribute that to students of knowledge. The main cause is the ignorance of Muslims of their religion. May Allah bless you.
The questioner : Yes.
The Shaykh : Starting from creed to jurisprudence to behavior. This is the main cause. Therefore, it is not wise at all to exalt the trivial and small, and the opposite is exactly the case. We elevate the status of something that is a collective obligation and make it a main cause, if this expression is correct, because of the humiliation and degradation that befell the Muslims, and the control of the disbelievers over the largest part of their lands, and the control of the open sinners rulers over their rule, and so on. Rather, this is one of the causes, one of the causes, and not a fundamental main cause. This also, perhaps you should look at it. You said "Then I delivered it in our lecture". You are the author, and you mention what comes before this statement and what comes after it. A free man is satisfied with a hint. So when I hear you say "Then I delivered it in our lecture", you know what this statement means. You do not need me to hear what comes before it and what comes after it, is that not so?
The questioner : Yes, yes.
The Shaykh : Well done. I say, may Allah bless you, such an issue is not permissible to raise in public lectures. And this also, perhaps you should think about it. That is, such research is suitable for research with strong students of knowledge. As for raising this issue in public lectures, I believe this is one of the causes of creating confusion and unrest in the hearts of the students themselves, let alone the general public to whom the contagion of disagreement between students and others spreads.
The questioner : Do you allow me here?
The Shaykh : Please proceed.
The questioner : O my Shaykh.
The Shaykh : Yes.
The questioner : I say, if we agreed that this matter is one of the collective obligations.
The Shaykh : Yes.
The questioner : And we said that if some people perform it, it drops from the rest.
The Shaykh : Yes.
The questioner : And some of them are scholars.
The Shaykh : Yes, yes.
The questioner : I say, if this issue were established among the scholars, the students of knowledge, and the general public, but due to the people's ignorance of it originally, there are some who originally deny that it is a collective obligation, and those who do not see it that way. Then explaining and clarifying it is among the rights of the general public and the rights of students of knowledge as well, that I explain to them that this issue is one of the collective obligations.
The Shaykh : It is not so, in my view. As long as we agreed that it is one of the collective obligations, a collective obligation is not obligatory upon the general Muslims, O Professor. This is obligatory upon the special group of the special. This type of knowledge.
The questioner : Yes.
The Shaykh : If there were a science, what is it called? "Physiology".
The questioner : Yes.
The Shaykh : The science of "Physiology" is a necessary science, but what do we have to do with the general public? We sit and occupy their minds with a science called "Physiology", and we sit and explain it to them and set principles and rules for them, and so on. And this science is only obligatory upon a small group of the general Muslims. So I return and say, this lecture is suitable between you and your like among the scholars.
The questioner : Yes.
The Shaykh : And if you consider this an exaggeration from me.
The questioner : Yes.
The Shaykh : Then I say, from the strong students of knowledge like you.
The questioner : May Allah bless you.
The Shaykh : From those who do not see your opinion? This benefits them. But in a public lecture, I am still of my opinion. In any case, I hope you will reconsider.
The questioner : I will ask you another question, O Shaykh.
The Shaykh : Please proceed.
The questioner : I learned that you now learned that you were asked a question about the knowledge of reality, and you answered as we mentioned yesterday in the tapes, and you spoke about it.
The Shaykh : Yes.
The questioner : And a thesis or book will be written about it.
The Shaykh : Yes.
The questioner : Is this not considered a public thesis?
The Shaykh : No.
The questioner : And the tapes spread.
The Shaykh : No, no.
The questioner : And I do not mean the comparison between you and me, and between me and you.
The Shaykh : No, no. Even if you compared.
The questioner : Yes.
The Shaykh : The answer is no, and the answer is in the old Arabic saying: "The wall said to the nail, 'Why do you split me?' It said, 'Ask the one who hammers me.'"
The questioner : Yes.
The Shaykh : So you are the cause. You, when you hid this lecture from the general Muslims, and as a result of that, I now, meaning, I increase in my faith in my previous suspicion. As a result of that, there was a difference between the students!
The questioner : Yes.
The Shaykh : By your own admission, you said just now.
The questioner : Yes.
The Shaykh : So when you raised it, before all the people, then at that time, someone else who surpasses you in the original topic, not in its detail, if I do not say its details, is forced. "He who forces his brother is not a hero." So he is now compelled to correct the position of this brother who was in the unseen.
The questioner : Yes.
The Shaykh : Then he became a brother in the... and praise be to Allah.
The questioner : Praise be to Allah.
The Shaykh : So they are not equal, for example. So you have no argument in this comparison. Okay.
The questioner : May Allah reward you with good.
The Shaykh : And you. I have a comment here, a line or less than a line. You said "See Fiqh al-Sirah by al-Ghazali, for al-Albani authenticated this hadith". I say this is an error in the tracing. It must be said "See the tracing of Fiqh al-Sunnah by al-Ghazali, for al-Albani authenticated this hadith".
The questioner : Yes.
The Shaykh : As for "See Fiqh al-Sunnah", no, "See the tracing of Fiqh al-Sunnah", because it is there.
Another questioner: ...
The Shaykh : Excuse me, Fiqh al-Sirah. Yes, so you said here "See Fiqh al-Sirah by al-Ghazali".
The questioner : Yes.
The Shaykh : So perhaps it dropped out, either from the printer or the writer.
The questioner : No, from the writer.
The Shaykh : Meaning, whoever it was.
The questioner : Yes.
The Shaykh : The important thing now.
The questioner : Yes.
The Shaykh : This is added, either "tracing."
The questioner : Yes.
The Shaykh : And may Allah reward you.
The questioner : Here, O my Shaykh.
The Shaykh : Yes.
The questioner : As long as he says what he is saying, I understood the distinction precisely. I want to understand the distinction between the two matters precisely.
The Shaykh : Is there a difference?
The questioner : What are the implications of the difference between the two words?
The Shaykh : I will tell you the difference if you say it as you did.
The questioner : Yes.
The Shaykh :"Look at Fiqh al-Sirah by al-Ghazali", meaning that this hadith is mentioned in Fiqh al-Sirah. "And al-Albani authenticated this hadith". The reader does not understand that this authentication is attached to Fiqh al-Sirah by al-Ghazali, whereas if you mention the reality, that is, yes, "Look at the takhrij of Fiqh al-Sirah", then the mind of any reader, whether intelligent, dull, or ignorant, etc., can only understand what you intended in your mind, which is the opposite of the current reality. At the very least, he should pause for a moment and ask where this authentication is. Does the one who knows that Fiqh al-Sirah by al-Ghazali has a takhrij by al-Albani? So the intended meaning is al-Albani's takhrij.
The questioner : I understood, may Allah reward you.
The Shaykh : And may Allah reward you as well.
The questioner : Yes.
The Shaykh : I read up to page twenty-eight, and it occurred to me as a note that will remain in your mind, if Allah wills.
The questioner : Yes.
The Shaykh : Then, if you find the tawaf as we mentioned, you should correct it.
The questioner : Yes.
The Shaykh : Everything you mentioned regarding the student of knowledge in this issue, delete "student of knowledge" and limit the topic to some scholars, not all scholars. Please proceed.
The questioner : I mentioned this to Shaykh Waleed and said I will adopt one of two methods.
The Shaykh : You will do what?
The questioner : Yes, one of two methods. Either I will mention this...
The Shaykh : One of two methods?
The questioner : Yes.
The Shaykh : Please proceed.
The questioner : As for this reservation I mentioned, I will say, "Our Shaykh said so and so."
The Shaykh : Yes.
The questioner : Even if it remains as it is.
The Shaykh : Yes.
The questioner : And I will clarify my meaning, or perhaps I will be forced to delete it.
The Shaykh : Yes.
The questioner : And the matter ends.
The Shaykh : Yes, I see this is fair. Your words are fair, but I see it is necessary that you think about it so that you can dispense with attributing the opinion to me. This is certainly fair!
The questioner : Yes.
The Shaykh : But it is better that you think about the topic and adopt it yourself. Then, if you add to what you have adopted and say, "So-and-so's opinion is such and such," I have no objection to that.
The questioner : Yes.
The Shaykh : As for leaving the phrase as it is and saying that so-and-so says such and such, I see that there is some weakness in that regarding your knowledge.
The questioner : Yes.
The Shaykh : So I see that you should resolve to gather your affairs and think about such issues so that the correctness of this opinion becomes more probable, and you adopt it. Then, if you wish, attribute it to the one from whom you heard it, as we say to some of our brothers who benefit from our lessons, and even from our books.
The questioner : Yes.
The Shaykh : And yet, when they present what they have benefited from, readers of their book assume it is from their own knowledge. We will tell them, "The scholars say that from the blessing of knowledge is attributing every statement to its speaker." Therefore, I thank you for this attribution, but I wish for you the better option.
The questioner : Yes.
The Shaykh : And perhaps it has become clear to you what is better, at least in my opinion. Is that clear?
The questioner : Yes, it is clear, O Shaykh.
The Shaykh : May Allah reward you with good.
The questioner : And in truth, up to now I am convinced by what you mentioned, but there is one point remaining. That is if I keep it, because when I direct the hadith to students of knowledge and to scholars, because I do not feel that there is a major circumstance sometimes, because the student of knowledge today is a scholar tomorrow, if Allah wills.
The Shaykh : If Allah wills.
The questioner : So from this perspective, when I keep it, it remains a collective obligation for students of knowledge to prepare to be scholars while they are preparing. For this reason only.
The Shaykh : This is correct, but I do not see that this has any relation to that. In any case, the opinion is yours.
The questioner : May Allah bless you. This is from your generosity, O Shaykh.
The Shaykh : And I have nothing but the reminder only.
The questioner : May Allah bless you.
The Shaykh : May Allah preserve you.
The questioner : I will place an introduction, if Allah wills. And I said to Shaykh Waleed, an introduction in which I clarify your directives and what we reached. I will place the introduction and refer to some... if Allah wills.
The Shaykh : May Allah reward you with good and bless you.
The questioner : Yes.
The Shaykh : Here you say, "And from this perspective, I found that our ignorance of our reality is a main cause of our affliction, and I became convinced that the jurisprudence of reality is a science that many students of knowledge and pioneers of the awakening have abandoned." I say there is exaggeration in this statement.
The questioner : How many pages, O Shaykh?
The Shaykh : Severe exaggeration.
The questioner : ... the page.
The Shaykh : ... careful.
The questioner : Yes.
The Shaykh : I am with you on the path, so I say, our Lord, Mighty and Majestic, when He said
if you support Allah, He will support you
إن تنصروا الله ينصركمThe questioner : Yes.
The Shaykh : Starting from creed to jurisprudence to behavior. This is the main cause. Therefore, it is not wise at all to exalt the trivial and small, and the opposite is exactly the case. We elevate the status of something that is a collective obligation and make it a main cause, if this expression is correct, because of the humiliation and degradation that befell the Muslims, and the control of the disbelievers over the largest part of their lands, and the control of the open sinners rulers over their rule, and so on. Rather, this is one of the causes, one of the causes, and not a fundamental main cause. This also, perhaps you should look at it. You said "Then I delivered it in our lecture". You are the author, and you mention what comes before this statement and what comes after it. A free man is satisfied with a hint. So when I hear you say "Then I delivered it in our lecture", you know what this statement means. You do not need me to hear what comes before it and what comes after it, is that not so?
The questioner : Yes, yes.
The Shaykh : Well done. I say, may Allah bless you, such an issue is not permissible to raise in public lectures. And this also, perhaps you should think about it. That is, such research is suitable for research with strong students of knowledge. As for raising this issue in public lectures, I believe this is one of the causes of creating confusion and unrest in the hearts of the students themselves, let alone the general public to whom the contagion of disagreement between students and others spreads.
The questioner : Do you allow me here?
The Shaykh : Please proceed.
The questioner : O my Shaykh.
The Shaykh : Yes.
The questioner : I say, if we agreed that this matter is one of the collective obligations.
The Shaykh : Yes.
The questioner : And we said that if some people perform it, it drops from the rest.
The Shaykh : Yes.
The questioner : And some of them are scholars.
The Shaykh : Yes, yes.
The questioner : I say, if this issue were established among the scholars, the students of knowledge, and the general public, but due to the people's ignorance of it originally, there are some who originally deny that it is a collective obligation, and those who do not see it that way. Then explaining and clarifying it is among the rights of the general public and the rights of students of knowledge as well, that I explain to them that this issue is one of the collective obligations.
The Shaykh : It is not so, in my view. As long as we agreed that it is one of the collective obligations, a collective obligation is not obligatory upon the general Muslims, O Professor. This is obligatory upon the special group of the special. This type of knowledge.
The questioner : Yes.
The Shaykh : If there were a science, what is it called? "Physiology".
The questioner : Yes.
The Shaykh : The science of "Physiology" is a necessary science, but what do we have to do with the general public? We sit and occupy their minds with a science called "Physiology", and we sit and explain it to them and set principles and rules for them, and so on. And this science is only obligatory upon a small group of the general Muslims. So I return and say, this lecture is suitable between you and your like among the scholars.
The questioner : Yes.
The Shaykh : And if you consider this an exaggeration from me.
The questioner : Yes.
The Shaykh : Then I say, from the strong students of knowledge like you.
The questioner : May Allah bless you.
The Shaykh : From those who do not see your opinion? This benefits them. But in a public lecture, I am still of my opinion. In any case, I hope you will reconsider.
The questioner : I will ask you another question, O Shaykh.
The Shaykh : Please proceed.
The questioner : I learned that you now learned that you were asked a question about the knowledge of reality, and you answered as we mentioned yesterday in the tapes, and you spoke about it.
The Shaykh : Yes.
The questioner : And a thesis or book will be written about it.
The Shaykh : Yes.
The questioner : Is this not considered a public thesis?
The Shaykh : No.
The questioner : And the tapes spread.
The Shaykh : No, no.
The questioner : And I do not mean the comparison between you and me, and between me and you.
The Shaykh : No, no. Even if you compared.
The questioner : Yes.
The Shaykh : The answer is no, and the answer is in the old Arabic saying: "The wall said to the nail, 'Why do you split me?' It said, 'Ask the one who hammers me.'"
The questioner : Yes.
The Shaykh : So you are the cause. You, when you hid this lecture from the general Muslims, and as a result of that, I now, meaning, I increase in my faith in my previous suspicion. As a result of that, there was a difference between the students!
The questioner : Yes.
The Shaykh : By your own admission, you said just now.
The questioner : Yes.
The Shaykh : So when you raised it, before all the people, then at that time, someone else who surpasses you in the original topic, not in its detail, if I do not say its details, is forced. "He who forces his brother is not a hero." So he is now compelled to correct the position of this brother who was in the unseen.
The questioner : Yes.
The Shaykh : Then he became a brother in the... and praise be to Allah.
The questioner : Praise be to Allah.
The Shaykh : So they are not equal, for example. So you have no argument in this comparison. Okay.
The questioner : May Allah reward you with good.
The Shaykh : And you. I have a comment here, a line or less than a line. You said "See Fiqh al-Sirah by al-Ghazali, for al-Albani authenticated this hadith". I say this is an error in the tracing. It must be said "See the tracing of Fiqh al-Sunnah by al-Ghazali, for al-Albani authenticated this hadith".
The questioner : Yes.
The Shaykh : As for "See Fiqh al-Sunnah", no, "See the tracing of Fiqh al-Sunnah", because it is there.
Another questioner: ...
The Shaykh : Excuse me, Fiqh al-Sirah. Yes, so you said here "See Fiqh al-Sirah by al-Ghazali".
The questioner : Yes.
The Shaykh : So perhaps it dropped out, either from the printer or the writer.
The questioner : No, from the writer.
The Shaykh : Meaning, whoever it was.
The questioner : Yes.
The Shaykh : The important thing now.
The questioner : Yes.
The Shaykh : This is added, either "tracing."
The questioner : Yes.
The Shaykh : And may Allah reward you.
The questioner : Here, O my Shaykh.
The Shaykh : Yes.
The questioner : As long as he says what he is saying, I understood the distinction precisely. I want to understand the distinction between the two matters precisely.
The Shaykh : Is there a difference?
The questioner : What are the implications of the difference between the two words?
The Shaykh : I will tell you the difference if you say it as you did.
The questioner : Yes.
The Shaykh :"Look at Fiqh al-Sirah by al-Ghazali", meaning that this hadith is mentioned in Fiqh al-Sirah. "And al-Albani authenticated this hadith". The reader does not understand that this authentication is attached to Fiqh al-Sirah by al-Ghazali, whereas if you mention the reality, that is, yes, "Look at the takhrij of Fiqh al-Sirah", then the mind of any reader, whether intelligent, dull, or ignorant, etc., can only understand what you intended in your mind, which is the opposite of the current reality. At the very least, he should pause for a moment and ask where this authentication is. Does the one who knows that Fiqh al-Sirah by al-Ghazali has a takhrij by al-Albani? So the intended meaning is al-Albani's takhrij.
The questioner : I understood, may Allah reward you.
The Shaykh : And may Allah reward you as well.