What is the ruling on rebelling against the rulers in Algeria?
Machine translationRead the Arabic original
The questioner : In the name of Allah, the Most Gracious, the Most Merciful. Our Shaykh, a question regarding the situation in Algeria.
The Shaykh : A question.
The questioner : A question regarding the situation in Algeria... knowledge in this recent period... especially what is happening of disasters and fitnah (trial, discord or temptation), and how the matter has come to the use of explosives that take the lives of dozens of people, most of whom are innocent, including women and children, and those you know. And we have heard some of the prominent people condemning the silence of the people of knowledge and the muftis, the senior shaykhs, for their silence and not speaking out in disapproval of such actions, which are certainly not Islamic. And we informed them of the opinion of the people of knowledge and your opinion in the matter, but they responded with ignorance of what they say or what you say, and the absence of the widespread tapes explaining the truth in the matter. Therefore, we posed the question in this explicit manner so that a person would be clear about your opinion and the opinion of those you quote from. So clarify the truth in the case and how the truth is known in it for every Muslim, perhaps...
The Shaykh : All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own selves and from the badness of our deeds. Whom Allah guides, there is no one who can mislead him, and whom He misleads, there is no one who can guide him. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger.[Ali 'Imran 3:102] [An-Nisa 4:1] [Al-Ahzab 33:70-71] As for what follows, the best of speech is the speech of Allah, the best of guidance is the guidance of Muhammad (peace and blessings be upon him and his family), and the worst of matters are their innovations, and every innovation is a bid'ah (religious innovation), and every bid'ah is misguidance, and every misguidance is in the Fire. May Allah reward you with good. You indicated that we had spoken about this matter, and you mentioned that they respond with ignorance and without knowledge. If the speech comes from one who is supposed to have knowledge, and then it is met by those who have no knowledge with rejection and refutation, what is the benefit of speaking then? But we answer for those who may have a shubhah (a doubtful matter) that what they are doing is a permissible matter in the Shari'ah, not to convince those with desires and people of ignorance, but to convince those who may hesitate in accepting that what these aggressors are doing is not prescribed. So before entering into some detail, I must remind you, and the reminder benefits the believers, of the saying of the people of knowledge: "What is built upon a fasid (defective) foundation is fasid (defective)." The prayer that is built upon anything other than taharah (ritual purity), for example, is not a prayer. Why? Because it was not established upon the basis of the condition that the Wise Lawgiver specified in the text of His saying (peace and blessings be upon him and his family): Sunan Ibn Majah 398Hasan (Darussalam) So whatever a worshipper prays without wudu' (the ablution for prayer), what is built upon a fasid (defective) foundation is fasid (defective). The examples in the Shari'ah of this kind are many and very many. We have always and forever stated that rebelling against the rulers, even if they are those whose disbelief is certain, even if they are those whose disbelief is certain, rebelling against them is not prescribed at all. This is because this rebellion, if it must be, should be a rebellion established upon the Shari'ah, like the prayer we mentioned earlier that should be established upon taharah (ritual purity), which is wudu' (the ablution for prayer). And we argue in such a matter with the like of the saying of He who is Blessed and Exalted: [Al-Ahzab 33:21] The stage that Muslims are passing through today, of the control of some rulers, and assuming that their disbelief is clear and obvious, like the disbelief of the mushrikin (one who associates partners with Allah) exactly, if we assume this hypothesis, we say that the situation in which Muslims live, being ruled by these rulers, and let us say disbelievers, following the terminology of the takfir (declaring someone a disbeliever) group in word but not in meaning, because we have the known detail in that, we say that the life that Muslims live today under the rule of these rulers does not go beyond the life that the Messenger of Allah (peace and blessings be upon him and his family) and his noble Companions lived in what is called in the terminology of the people of knowledge as the Meccan period. He (peace and blessings be upon him) lived under the rule of the disbelieving, associating tyrants who explicitly refused to respond to the call of the Messenger (peace and blessings be upon him) and to say the word of truth, "La ilaha illa Allah" (There is no deity but Allah). Even his uncle Abu Talib, in his last breath of life, said to him, "If it were not that my people would mock me for it, I would have pleased your eye with it." Those clear disbelievers, defiant of the call of their Prophet, the Messenger (peace and blessings be upon him) lived under their rule and their system, and did not speak to them except that they worship Allah alone, with no partner. Then came the Medinan period, and the legal rulings followed one after another, and fighting began between the Muslims and the mushrikin (one who associates partners with Allah), as is known in the Prophetic biography. But in the first period, the Meccan period, there was no rebellion as many Muslims do today in various Islamic countries. So this rebellion is not in accordance with the guidance of the Messenger (peace and blessings be upon him), whom we were commanded to follow, especially in the previous verse: [Al-Ahzab 33:21] As we hear in Algeria, there are two factions, and I am taking this as an opportunity if you or one of the attendees is clear about the answer to the following question. I say, I hear and read that there are two factions or more of Muslims who oppose the rulers there. There is a group, for example,
The questioner : The Salvation Front.
The Shaykh : The Salvation Front, and I think there is takfir (declaring someone a disbeliever) there, yes.
The questioner : The Salvation Army, these are armed forces, meaning not the Salvation Front.
Another questioner : ... .
The Shaykh : But is it not related to the Front?
The questioner : It separated from it, meaning a hardened faction.
The Shaykh : Then this is a greater calamity. I wanted to verify the existence of more than one Muslim group, each with its own path and methodology in rebelling against the ruler. Do you see, if this ruler were overthrown and one of these groups that claims Islam and fighting the disbeliever ruler (in their view) were to prevail, do you think these two groups would agree, let alone if there were another group, and would they establish the rule of Islam for which they are fighting? Disagreement would occur among them. The evidence of this is currently present, unfortunately, in Afghanistan. When the war started in Afghanistan, it was truly in the cause of Islam and to eliminate communism. But as soon as they eliminated communism, and the parties were already established and present during the fighting, they turned against each other as enemies. So, whoever deviates from the guidance of the Messenger (peace be upon him), the outcome of his affair will be nothing but loss. The guidance of the Messenger (peace and blessings be upon him) in establishing Islamic rule and preparing the suitable ground for establishing the rule of Islam upon it is only through calling first, the call to the oneness of Allah, then educating the Muslims based on the Book and the Sunnah. And when we refer to this important principle in two concise words, that purification and education are necessary, we do not mean by this that these millions of Muslims should become one nation. Rather, we want to say that whoever truly wants to work for Islam and adopt the means that pave the way for establishing the rule of Allah on earth must follow the Messenger of Allah (peace and blessings be upon him) in both ruling and style, in both ruling and style. Therefore, we say that what is happening, whether in Algeria or Egypt, is contrary to Islam, and Islam commands purification and education. I say purification and education for a reason known to the people of knowledge. We are today in the fifteenth century, and we have inherited this Islam as it came to us throughout these long centuries. We have not inherited Islam as Allah revealed it to the heart of Muhammad (peace and blessings be upon him). Therefore, the Islam that bore its fruit and produce in its beginning will also bear its fruit and produce in its end, as he (peace and blessings be upon him) said: If the Muslim nation wants its life to be upon this good that the Messenger (peace be upon him) indicated in this hadith and in the other hadith, which is more famous from it: Sahih Muslim 1920 I say, we do not want by these two words that the millions of Muslims have adopted purified Islam and educated themselves on this purified Islam. But we want for those who truly care, first about educating their souls, then about educating those who take refuge with them, and then the matter leads to this ruler who cannot be amended, reformed, or overthrown except through this logical, legal sequence. This is how we answered that these revolutions and these coups, even the Afghan jihad, we were not supportive of it or optimistic about its outcome when we found them to be five parties, and now the one who rules, whom they rose against, is known to be from the men of the Sufis, for example. The point is that among the proofs of the Noble Qur'an is that disagreement is weakness, where Allah the Exalted mentioned among the causes of failure is contention and disagreement: [Ar-Rum 30:31-32] So if the Muslims themselves are sects, they cannot prevail, because this sectarianism and this division is a sign of weakness. So the victorious group that wants to establish the state of Islam truly must embody a word that I consider one of the maxims of the present age, said by one of the callers, but his followers do not follow him, which is his saying: "Establish the state of Islam in your hearts, and it will be established for you on your land." We observe that I do not say the groups that carry out these revolutions, but I can say that many of the heads of these groups have not applied this wisdom, which means what we say with those two words, purification and education. They have not yet purified Islam from what has entered it that is not permissible to attribute to Islam in creed, or in worship, or in behavior. They have not achieved this, let alone achieving education among their people. So from where can they achieve purification and education in the group they are leading and rebelling with against these rulers? I say, if we know in some detail that word, "What is built upon a defective foundation is defective," then our answer is very clear: what is happening in Algeria and Egypt and elsewhere is premature first, and contrary to the rulings of the Shari'ah in goal and style second. But there must be some detail regarding what came in the question. We know that the Wise Lawgiver, with its justice and wisdom, forbade the early Muslim raiders to expose themselves in their raids to women, so He forbade killing women and killing young children, and even forbade killing the monks who secluded themselves in the worship of their Lord, claiming so, and they were upon shirk and misguidance. The Wise Lawgiver forbade the leaders of the Muslims to expose themselves to these people to apply one of the principles of Islam, which is His saying, Blessed and Exalted is He, in the Qur'an: [An-Najm 53:36-39] So these children and these women and the men who are not with these or with those, killing them is not permissible Islamically. It came in some hadiths that the Prophet (peace and blessings be upon him) saw people gathered around something and asked, and they said, "This is a killed woman." He (peace be upon him) said: Sahih Ibn Hibban 23:326 And here we take two opposing rulings. One of them I have already referred to, which is that it is not permissible to kill women because they do not fight. But the other ruling is that if we find some women fighting the Muslims in the army of the fighters or the rebels, then it is permissible for the Muslims to fight and kill this woman who participated with the men in engaging in fighting. So if the question is that these people are, as they say, planting bombs in some cars and blowing them up, and the shrapnel hits those who have no responsibility at all in the rulings of the Shari'ah, then this is not of Islam at all. But I say that this is a detail of a whole, the most dangerous of which is this rebellion that has lasted several years and the matter only gets worse. This is how we say that deeds are judged by their endings, and the ending is not good unless it is based on Islam. So what is built upon the contrary of Islam will not bear anything but ruin and destruction. Please.
The questioner : In the name of Allah, the Most Gracious, the Most Merciful. The second question regarding the tape in which your interview withThe Shaykh : Ali Bilhaj was recorded, nothing is known about it, nothing is known of it at the present time, from the covenant that was takenThe Shaykh : from Ali Bilhaj by you not to release it to the people. And the question has been on the tongues of many Algerians about what is in this tape and the necessity of releasing it to the people and the nation so that the truth in it is known, especially since it is a matter related to truth and falsehood and the fate of a people and a nation as a whole. And we have spoken toThe Shaykh : Abu Layla about releasing the tape, so the matter was suspended with you, that is, with our Shaykh Muhammad Nasir al-Din al-Albani, and withThe Shaykh : Abu Malik Muhammad Ibrahim Shuqara. As forThe Shaykh : Abu Malik, we informed him of that, and he expressed acceptance and satisfaction, and said about the aforementioned covenant that it is invalid and contains concealing the truth. And your word remained: Are you agreeable to releasing the tape to the people?
The Shaykh : I may agree and I may not agree, because I am not present with what is in it of issues, so it is with you.
Abu Layla : Do you remember the day? The man refused the recording.
The Shaykh : Ah
Abu Layla : And I sat for more than a quarter of an hour in persistence between me and him, before you. Finally, of course, you said to him, why do you not want to record? He said, "I do not like, I mean, fame and such." He said, "So... in the end, our Shaykh"The Shaykh : Abu Malik said to him, "The tape will not be released except with your permission," and this speech is recorded.
The Shaykh : Ah
Abu Layla : Yes, so I asked you once, I was in the council, we andThe Shaykh : Abu Malik and you, so that we could discuss this matter.
The Shaykh : Does Abu Malik remember this speech?
The questioner : Abu Ahmad... .
The Shaykh : And in any case, the covenant was responsible.
The questioner : Shaykh, many of the people, from these rebels, I mean, they follow Ali BilhajThe Shaykh : and make him as if he
The Shaykh : is the one followed and his word is the one that prevails.
The questioner : The matter, O Shaykh, concerns the ummah (the Muslim community) andThe Shaykh : Abu Malik asked us, and he said, "This is a false pledge containing concealment of the truth." So when this
The Shaykh : I asked you just now, do you remember that Abu Malik said this word ... .
The questioner : He attended the session, Abu Malik.
The questioner : Of course.
The Shaykh : ... .
The questioner : ... because I did not hear the tape, neither did anyone else.
The Shaykh : In any case, we should discuss the matter, if Allah wills.
The questioner : May Allah reward you with good.
The questioner : Do not forget, our Shaykh.
The Shaykh : No one remembers ... .
Another questioner : Our Shaykh, with your permission, as you have been asked before and continue to be asked about the Khawarij (an early sect that declared sinners disbelievers) who are called the Khawarij of the Sword, or those who call for such a word, I have examined and reached the conclusion that people who wrote about the methodology of the Khawarij, their methodology, found after investigating this methodology that it follows the pattern of the Khawarij of the early generations, as it appeared to me. I have arranged a speech in which I hope to focus on its benefit, if Allah wills, as follows: The Khawarij of this era quote from the Salaf (the earliest generations) truncated and severed statements that have no unified thematic meaning. If the one quoting from them takes from one of them, he takes the first part of his speech without the following, or the following without the first. They attribute to them what they did not say, and burden them with meanings for their words that they did not intend, and intend in their words what they did not intend. Their trust is in quoting the words of the Salaf, relying on them for support, not relying on them as a basis, such that generality is their characteristic and lack of clarification in their idea is clear. This is the only method they support in their methodology and its declaration and publicizing. The topic I wanted to clarify for you is that deviating from the methodology of the Salaf was by what I wrote here: that whoever dies affirming tawhid (the oneness of Allah) but does not act according to its implications, and the first implication of tawhid is prayer, is a hypocrite, and this affirmation did not benefit him.
The Shaykh : Whose words are these?
Another questioner : These are the words of the Khawarij of this era. The second point is that the origin of faith, initially, is affirmation and belief. So whoever does not bring its implications has nullified this origin that its owner claimed: that whoever resembles the disbeliever in his action, even if ... even if ... he is interpreting his action. That whoever resembles the disbeliever in his action or in his deed or in his word, even if ... whatever his interpretation is, even if his interpretation is not acceptable, then by his resemblance he becomes a disbeliever by this word or deed. They quote from the Prophet (peace and blessings be upon him) texts, or from the Book of Allah, that are truncated, and no methodology is understood from them for him to adopt or for his owner to adopt as evidence that makes the reader or listener understand that he is the owner of a proof. The case is the same regarding the excuse of ignorance: that the one who is excused by ignorance is the one to whom the proof did not reach, whether it is rational or transmitted. I will cite one by one.
Abu Layla : ... all of it, our Shaykh.
The questioner : Stay with
The Shaykh : ... .
The questioner : Yes.
The Shaykh : You said it was a question, is it a lecture?
The questioner : ... .
The Shaykh: Okay
The questioner : Forgive us, our Shaykh.
The Shaykh: Okay
The questioner : Cut the topic into pieces so thatThe Shaykh
The Shaykh : No, no, what are you cutting? What is his question?
The questioner : ... .
The Shaykh : What is your question, my brother?
Another questioner: My question
The Shaykh : This, without offense, is a lecture, and this session cannot bear a lecture. What is your question? And the question should be such that it needs guidance and hearing its answer. But if it is a matter raised repeatedly and over and over, we should not direct it, but direct what is more important than it. So what is your question?
Another questioner : The first question.
The Shaykh : Yes.
The Shaykh : A question.
The questioner : A question regarding the situation in Algeria... knowledge in this recent period... especially what is happening of disasters and fitnah (trial, discord or temptation), and how the matter has come to the use of explosives that take the lives of dozens of people, most of whom are innocent, including women and children, and those you know. And we have heard some of the prominent people condemning the silence of the people of knowledge and the muftis, the senior shaykhs, for their silence and not speaking out in disapproval of such actions, which are certainly not Islamic. And we informed them of the opinion of the people of knowledge and your opinion in the matter, but they responded with ignorance of what they say or what you say, and the absence of the widespread tapes explaining the truth in the matter. Therefore, we posed the question in this explicit manner so that a person would be clear about your opinion and the opinion of those you quote from. So clarify the truth in the case and how the truth is known in it for every Muslim, perhaps...
The Shaykh : All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own selves and from the badness of our deeds. Whom Allah guides, there is no one who can mislead him, and whom He misleads, there is no one who can guide him. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger.
O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَO mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيراً وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيباً(70) O you who have believed, fear Allah and speak words of appropriate justice. (71) He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيدا * يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماًThere is no prayer for one who does not have ablution
لا صلاة لمن لا وضوء لهThere has certainly been for you in the Messenger of Allah an excellent pattern
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌThere has certainly been for you in the Messenger of Allah an excellent pattern
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌThe questioner : The Salvation Front.
The Shaykh : The Salvation Front, and I think there is takfir (declaring someone a disbeliever) there, yes.
The questioner : The Salvation Army, these are armed forces, meaning not the Salvation Front.
Another questioner : ... .
The Shaykh : But is it not related to the Front?
The questioner : It separated from it, meaning a hardened faction.
The Shaykh : Then this is a greater calamity. I wanted to verify the existence of more than one Muslim group, each with its own path and methodology in rebelling against the ruler. Do you see, if this ruler were overthrown and one of these groups that claims Islam and fighting the disbeliever ruler (in their view) were to prevail, do you think these two groups would agree, let alone if there were another group, and would they establish the rule of Islam for which they are fighting? Disagreement would occur among them. The evidence of this is currently present, unfortunately, in Afghanistan. When the war started in Afghanistan, it was truly in the cause of Islam and to eliminate communism. But as soon as they eliminated communism, and the parties were already established and present during the fighting, they turned against each other as enemies. So, whoever deviates from the guidance of the Messenger (peace be upon him), the outcome of his affair will be nothing but loss. The guidance of the Messenger (peace and blessings be upon him) in establishing Islamic rule and preparing the suitable ground for establishing the rule of Islam upon it is only through calling first, the call to the oneness of Allah, then educating the Muslims based on the Book and the Sunnah. And when we refer to this important principle in two concise words, that purification and education are necessary, we do not mean by this that these millions of Muslims should become one nation. Rather, we want to say that whoever truly wants to work for Islam and adopt the means that pave the way for establishing the rule of Allah on earth must follow the Messenger of Allah (peace and blessings be upon him) in both ruling and style, in both ruling and style. Therefore, we say that what is happening, whether in Algeria or Egypt, is contrary to Islam, and Islam commands purification and education. I say purification and education for a reason known to the people of knowledge. We are today in the fifteenth century, and we have inherited this Islam as it came to us throughout these long centuries. We have not inherited Islam as Allah revealed it to the heart of Muhammad (peace and blessings be upon him). Therefore, the Islam that bore its fruit and produce in its beginning will also bear its fruit and produce in its end, as he (peace and blessings be upon him) said:
My ummah is like rain; it is not known whether the good is in its beginning or its end.
أمتي كالمطر لا يدرى الخير في أوله أم في آخرهA group of people from my Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah's Command is executed
لا تزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خالفهم حتى يأتي أمر اللهand do not be of those who associate others with Allah (32) [Or] of those who have divided their religion and become sects, every faction rejoicing in what it has.
وَلا تَكُونُوا مِنَ الْمُشْرِكِينَ * مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعاً كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ(36) Or has he not been informed of what was in the scriptures of Moses (37) And [of] Abraham, who fulfilled [his obligations] - (38) That no bearer of burdens will bear the burden of another (39) And that there is not for man except that [good] for which he strives
أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَى * وَإِبْرَاهِيمَ الَّذِي وَفَّى * أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى * وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىThese were not to fight.
ما كانت هذه لتقاتلThe questioner : In the name of Allah, the Most Gracious, the Most Merciful. The second question regarding the tape in which your interview withThe Shaykh : Ali Bilhaj was recorded, nothing is known about it, nothing is known of it at the present time, from the covenant that was takenThe Shaykh : from Ali Bilhaj by you not to release it to the people. And the question has been on the tongues of many Algerians about what is in this tape and the necessity of releasing it to the people and the nation so that the truth in it is known, especially since it is a matter related to truth and falsehood and the fate of a people and a nation as a whole. And we have spoken toThe Shaykh : Abu Layla about releasing the tape, so the matter was suspended with you, that is, with our Shaykh Muhammad Nasir al-Din al-Albani, and withThe Shaykh : Abu Malik Muhammad Ibrahim Shuqara. As forThe Shaykh : Abu Malik, we informed him of that, and he expressed acceptance and satisfaction, and said about the aforementioned covenant that it is invalid and contains concealing the truth. And your word remained: Are you agreeable to releasing the tape to the people?
The Shaykh : I may agree and I may not agree, because I am not present with what is in it of issues, so it is with you.
Abu Layla : Do you remember the day? The man refused the recording.
The Shaykh : Ah
Abu Layla : And I sat for more than a quarter of an hour in persistence between me and him, before you. Finally, of course, you said to him, why do you not want to record? He said, "I do not like, I mean, fame and such." He said, "So... in the end, our Shaykh"The Shaykh : Abu Malik said to him, "The tape will not be released except with your permission," and this speech is recorded.
The Shaykh : Ah
Abu Layla : Yes, so I asked you once, I was in the council, we andThe Shaykh : Abu Malik and you, so that we could discuss this matter.
The Shaykh : Does Abu Malik remember this speech?
The questioner : Abu Ahmad... .
The Shaykh : And in any case, the covenant was responsible.
The questioner : Shaykh, many of the people, from these rebels, I mean, they follow Ali BilhajThe Shaykh : and make him as if he
The Shaykh : is the one followed and his word is the one that prevails.
The questioner : The matter, O Shaykh, concerns the ummah (the Muslim community) andThe Shaykh : Abu Malik asked us, and he said, "This is a false pledge containing concealment of the truth." So when this
The Shaykh : I asked you just now, do you remember that Abu Malik said this word ... .
The questioner : He attended the session, Abu Malik.
The questioner : Of course.
The Shaykh : ... .
The questioner : ... because I did not hear the tape, neither did anyone else.
The Shaykh : In any case, we should discuss the matter, if Allah wills.
The questioner : May Allah reward you with good.
The questioner : Do not forget, our Shaykh.
The Shaykh : No one remembers ... .
Another questioner : Our Shaykh, with your permission, as you have been asked before and continue to be asked about the Khawarij (an early sect that declared sinners disbelievers) who are called the Khawarij of the Sword, or those who call for such a word, I have examined and reached the conclusion that people who wrote about the methodology of the Khawarij, their methodology, found after investigating this methodology that it follows the pattern of the Khawarij of the early generations, as it appeared to me. I have arranged a speech in which I hope to focus on its benefit, if Allah wills, as follows: The Khawarij of this era quote from the Salaf (the earliest generations) truncated and severed statements that have no unified thematic meaning. If the one quoting from them takes from one of them, he takes the first part of his speech without the following, or the following without the first. They attribute to them what they did not say, and burden them with meanings for their words that they did not intend, and intend in their words what they did not intend. Their trust is in quoting the words of the Salaf, relying on them for support, not relying on them as a basis, such that generality is their characteristic and lack of clarification in their idea is clear. This is the only method they support in their methodology and its declaration and publicizing. The topic I wanted to clarify for you is that deviating from the methodology of the Salaf was by what I wrote here: that whoever dies affirming tawhid (the oneness of Allah) but does not act according to its implications, and the first implication of tawhid is prayer, is a hypocrite, and this affirmation did not benefit him.
The Shaykh : Whose words are these?
Another questioner : These are the words of the Khawarij of this era. The second point is that the origin of faith, initially, is affirmation and belief. So whoever does not bring its implications has nullified this origin that its owner claimed: that whoever resembles the disbeliever in his action, even if ... even if ... he is interpreting his action. That whoever resembles the disbeliever in his action or in his deed or in his word, even if ... whatever his interpretation is, even if his interpretation is not acceptable, then by his resemblance he becomes a disbeliever by this word or deed. They quote from the Prophet (peace and blessings be upon him) texts, or from the Book of Allah, that are truncated, and no methodology is understood from them for him to adopt or for his owner to adopt as evidence that makes the reader or listener understand that he is the owner of a proof. The case is the same regarding the excuse of ignorance: that the one who is excused by ignorance is the one to whom the proof did not reach, whether it is rational or transmitted. I will cite one by one.
Abu Layla : ... all of it, our Shaykh.
The questioner : Stay with
The Shaykh : ... .
The questioner : Yes.
The Shaykh : You said it was a question, is it a lecture?
The questioner : ... .
The Shaykh: Okay
The questioner : Forgive us, our Shaykh.
The Shaykh: Okay
The questioner : Cut the topic into pieces so thatThe Shaykh
The Shaykh : No, no, what are you cutting? What is his question?
The questioner : ... .
The Shaykh : What is your question, my brother?
Another questioner: My question
The Shaykh : This, without offense, is a lecture, and this session cannot bear a lecture. What is your question? And the question should be such that it needs guidance and hearing its answer. But if it is a matter raised repeatedly and over and over, we should not direct it, but direct what is more important than it. So what is your question?
Another questioner : The first question.
The Shaykh : Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.