Is it true that the mujahideen know the reality better than others?

The questioner: According to your statement, meaning , he brings doubts to these young people when he hears them say, for example, "Let us return to Shaykh Al-Albani orThe Shaykh : Abdul Aziz or others," and he tells them thatThe Shaykh : Al-Albani orThe Shaykh : Abdul Aziz have understanding in fiqh, hadith, and these issues, but the issues of jihad and combat require experience, so you should take them from those who are on the front line and those who know these matters.

The Shaykh: It is true that Al-Albani, or Ibn Baz, or others may not know how to carry a weapon, but do they not know the rulings of jihad? What does this statement mean? I seek refuge in Allah. This is from the deception of Satan for them and his making their fatwa, which contradicts the Book and the Sunnah, seem attractive to them. What did I say?

Another questioner: This is what they say from their interpretation. They say that he,The Shaykh : Al-Albani orThe Shaykh : Ibn Baz, did not learn the fiqh of reality. We are on the living ground.The Shaykh : Al-Albani is sitting behind the books.

The Shaykh: Okay, bring us the fiqh of reality and bring us the ruling according to the Shari'ah. Let us see. We will tell you that you know the reality better, but this reality does not give you the ruling. The ruling is taken from the Book of Allah and the Hadith of the Messenger of Allah (peace and blessings be upon him). Glory be to Allah! This is a very strange stubbornness. When questions reach the scholars of the Muslims from all over the world regarding an issue that has occurred, does the person seeking a fatwa know this issue? He does not know it. But the person seeking a fatwa describes this issue as it occurred. Why does he not take the ruling from this reality and ask the scholar? Because he knows that the scholar, although he does not know this specific reality, knows the ruling for this reality. So it is strange that they justify their fatwas, which are based on ignorance of the Book and the Sunnah, by claiming that they know the reality better than so-and-so. May Allah bless you in your knowledge of this reality, but this knowledge does not give you the ruling for this reality. Therefore, you must ask the people of knowledge, as is the text of the Noble Qur'an. It is not necessary for the scholar to be aware of the specific reality of any issue he is asked about. This is very natural. This is the truth. This word alone is sufficient to show that these people are being misled. They justify their scholarly deviations by claiming that they know the reality better than the scholars. My brother, everyone who has a problem, and they are countless, knows it better than the person seeking a fatwa or the scholar. But he cannot give the ruling except by asking the scholar. Therefore, we use the previous verse as evidence against them to ask the scholars. Now, the group of jihad has risen. What do they want? They want to strive in the path of Allah. Okay, do the scholars and jurists not know the ruling of this jihad? Is it possible or not possible? Should the preparations we mentioned earlier be made before it, especially the spiritual preparations? Glory be to Allah! Allah is the Helper. Trials are like the dark pieces of the night. Do you have anything else, my brother?

The questioner: He was, of course, clarifying their ignorance and lack of fiqh, as I said, in these issues. I mentioned this to Shaykh Ali, and I mentioned at the beginning of the conversation that he forbids the multiplication of groups in jihad and permits it outside of jihad, and he supports the Afghan jihad despite the multiplication of emirates there.

The Shaykh: Yes, that is right. Okay, why did he not strive with the Afghans? Why did he not strive?
Al-Halabi: He, our Shaykh, it seems the author of the book was there, but he wrote it during the Afghan jihad.

The Shaykh: But his group did not strive with the Afghans.
Al-Halabi: No, individuals from them, who are the ones who wrote it, wrote this book for them there. And this book is the product of the ideological, political, and jihad conflicts there in Peshawar. When he wrote it for his fighting group there, they had a magazine and offices and so on, as some of our brothers tell us.

The Shaykh: Okay, and the group that fought there, did they move?
Al-Halabi: Where to, our Shaykh?

The Shaykh: The ones who fought in Afghanistan?
Al-Halabi: They moved, of course. No, until now their situation is that our brothers know more.

The questioner: At the beginning of the conversation, I mentioned to the Shaykh that they have now spread, meaning after the events that happened to the Afghans, some went to the lands of shirk there, and some are in the Arab and Islamic countries.

The Shaykh: Do they have any connection to the group of jihad and migration in Egypt?

The questioner: Some have a connection and some do not. It is only by their presence there, meaning in Afghanistan, that they were influenced by these ideas.

The Shaykh: May Allah unite the Muslims on the correct understanding.