What is the ruling on attending a party council that delivers a speech in one of the mosques of the people of the Sunnah?
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The questioner : Praise be to Allah, and may peace and blessings be upon the Messenger of Allah. I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His servant and Messenger. As for what follows:
There were, I mean, certain matters in which there is much disagreement and discord among the students of knowledge here with us. I was keen to hear from you, even if only very briefly, that you mention the evidence of each side and say that the first side is correct and the second side is wrong, so that Allah (Glorified and Exalted is He) may benefit the condition of the youth there and the condition of the da'wah. For the da'wah, praise be to Allah, is proceeding in a blessed manner, and there is no fear for it except from the recklessness or impulsiveness of some of the young men. Undoubtedly, if they hear your words, then by the permission of Allah the Exalted, these words will have a blessed impact on their souls, and the expected fruit, if Allah wills, will be benefit in this row, which has long been targeted by arrows from every direction. And by Allah, the arrows that come to us from the outside have pained us as much as what we have from within. For speech from the outside is usually from those who are biased or from those who are ignorant of the reality of the Salafi da'wah. The biased one quickly reveals his contradiction, and the ignorant one, if he is a seeker of the truth and the truth becomes apparent to him, quickly returns to it. This is from the favor of Allah (Glorified and Exalted is He). Among the issues in which the youth often differ is the issue of boycotting and severing ties between them. And this is because the position of the superstitious da'wahs or the party da'wahs regarding the da'wah of the people of the Sunnah and the community is known. Suppose that the students of knowledge have a mosque in which they engage in calling to Allah and in lessons after every prayer, and Allah benefits through them. Then a man from these party da'wahs comes and lectures in this mosque. The students say, "We will stand up and leave him, and we will not listen to him," citing as evidence that this does not increase their numbers, and that we fear for ourselves that if we listen to his speech, something from his words may ignite in our hearts, causing us to deviate, or his speech may be made attractive to us so that we follow this path which he is upon, or something else. And there are others who say, "Do not stand up," until there is a commotion between them: "Stand up, so-and-so, stand up, so-and-so." When this orator enters the mosque and sees the people doing this, the group that does not see him, or sees him as a party member or such, stand up and leave, so they leave the mosque to him. And when another orator from the second row enters, the others stand up from the mosque and the people of his row remain, until the common people say about it: "We have come to know the state of the orator and the speaker by the standing of the youth. If it is this type who stands, we know the state of that one, and if it is the other type, we know the state of the orator." So one says that sitting with these people increases their numbers, strengthens their power, and opens the field for them to spread their speech that contradicts the Islamic Shari'ah. And there is fear for the listener, especially since many of the youth do not understand well in disputed issues, so there is fear that their speech will be made attractive to him and he will follow it thereafter. And another says that this leads to fitnah in the mosques and to chaos in the houses of Allah (Glorified and Exalted is He). So let us sit and listen; if he brings good, we accept it, and if he brings evil, we refute it. So, is the truth with both groups, or with which of the groups is the truth? Is it with those who sit, knowing that the speaker contradicts the da'wah of the people of the Sunnah in some issues, such as the party issues we discussed, or with those who stand up and leave him? With those who sit? With the first ones who sit... if it isThe Shaykh : Ali who mentions the speechThe Shaykh : then speak about it in the presence ofThe Shaykh ؟
The Shaykh : onAl-Halabi : We had asked our Shaykh long ago about the issue of the people of innovation who have some knowledge that may distinguish them from others. Our Shaykh (may Allah preserve him) answered that this is permissible, but on the condition that there is what is called immunity among these youth, so that they are not influenced by the ideas of this one who studies them or teaches them or educates them with a certain culture. But if these youth, I mean, there is fear of fitnah, deception, and being misled by such things, then at that time our Shaykh says that one should not do that and should not respond to him.
The Shaykh : I remember at the house of Abu Faris, at the house of Abu Faris, this question was raised. Do you remember in another addition?
The questioner : By Allah, this is what I remember, Shaykh. It is old, your words.
The Shaykh : There is no power nor strength except by Allah.
The questioner : We ask Allah to grant you well-being.
The Shaykh : I say that if there are people of knowledge and virtue in the Salafi group, and the mosque is their mosque, then it is better to remain with this orator or teacher. Because he may make a mistake, and one of the scholars present in the assembly may stand up and clarify to the people that he is not upon the Sunnah. And I gave an example of their opening their speech with something other than the sermon of need, or what cliché do they use? Or what do they say? It is possible that this Salafi says, "O people, fear Allah. You open your sermon with something other than the sermon of the Messenger, and where is your following of the Messenger?" This is the first thing the people of the Sunni assembly benefit from, if there is a scholar among them who stands up and advises him in the best manner. Then, during his preaching and lesson, inevitably something will slip out of him, either a hadith that is not authentic or a jurisprudential issue that is not correct. So he stands up here and stands up there, and at the same time, it is a revelation of the da'wah.
The questioner : Yes, may Allah reward you.
The Shaykh : This is what we see.
The questioner : And truly, Shaykh, truly, Shaykh, in this matter, it is an experienced matter. We have found that the students of knowledge in the assembly, the speaker fears making a mistake and fears speaking about what he knows will be followed up on. So their presence has a benefit from this side, if there is among them someone who can respond to him and clarify his mistake. But if there is fear that they will slip, and there is no one among them to respond to them, then this is your first fatwa in this matter, which your brother Ali (may Allah preserve him) mentioned tonight. Light matters, if Allah wills, we will consider your circumstances. It is hard for us that you are ill, but praise be to Allah, may Allah make that a purification for you, especially since it is the last minutes. We ask Allah to bless you.
The Shaykh : onAl-Halabi : Our professor, we draw attention to the issue: if the mosque is the mosque of the people of the Sunnah, and this reminded me, Shaykh, of the research. If the issue is the opposite, and it is not even that your words, Shaykh, are: can you change something for one who is not the mosque's and for whom you are not the imam? Can you change something? Can you enjoin good and forbid evil and change a mistake? If the matter is so, there is no power and no strength except with Allah. But if there is a fruit in clarification and enjoining and forbidding, then at that time it is necessary. Ah, Shaykh.
The questioner : If the fruit, Shaykh, is only that the likes of those who contradict the great people of knowledge fear to speak in disputed issues and to speak in matters of encouragement and warning, and they refrain from disputed issues, then in this there is a fruit in itself. What is your opinion, Shaykh, about this?
The Shaykh : This speech must be restricted by what was previously mentioned, that encouragement and warning is the door of weak and fabricated hadiths.
The questioner : Yes, indeed.
The Shaykh : Especially with them.
The questioner : Yes.
The Shaykh : Very broad.
The questioner : May Allah bless you.
The Shaykh : So they also criticize in this.
The questioner : May Allah bless you.
The Shaykh : I mean, they advise in this.
The questioner : Yes.
The Shaykh : There is a benefit in any case, with the conditions previously mentioned.
There were, I mean, certain matters in which there is much disagreement and discord among the students of knowledge here with us. I was keen to hear from you, even if only very briefly, that you mention the evidence of each side and say that the first side is correct and the second side is wrong, so that Allah (Glorified and Exalted is He) may benefit the condition of the youth there and the condition of the da'wah. For the da'wah, praise be to Allah, is proceeding in a blessed manner, and there is no fear for it except from the recklessness or impulsiveness of some of the young men. Undoubtedly, if they hear your words, then by the permission of Allah the Exalted, these words will have a blessed impact on their souls, and the expected fruit, if Allah wills, will be benefit in this row, which has long been targeted by arrows from every direction. And by Allah, the arrows that come to us from the outside have pained us as much as what we have from within. For speech from the outside is usually from those who are biased or from those who are ignorant of the reality of the Salafi da'wah. The biased one quickly reveals his contradiction, and the ignorant one, if he is a seeker of the truth and the truth becomes apparent to him, quickly returns to it. This is from the favor of Allah (Glorified and Exalted is He). Among the issues in which the youth often differ is the issue of boycotting and severing ties between them. And this is because the position of the superstitious da'wahs or the party da'wahs regarding the da'wah of the people of the Sunnah and the community is known. Suppose that the students of knowledge have a mosque in which they engage in calling to Allah and in lessons after every prayer, and Allah benefits through them. Then a man from these party da'wahs comes and lectures in this mosque. The students say, "We will stand up and leave him, and we will not listen to him," citing as evidence that this does not increase their numbers, and that we fear for ourselves that if we listen to his speech, something from his words may ignite in our hearts, causing us to deviate, or his speech may be made attractive to us so that we follow this path which he is upon, or something else. And there are others who say, "Do not stand up," until there is a commotion between them: "Stand up, so-and-so, stand up, so-and-so." When this orator enters the mosque and sees the people doing this, the group that does not see him, or sees him as a party member or such, stand up and leave, so they leave the mosque to him. And when another orator from the second row enters, the others stand up from the mosque and the people of his row remain, until the common people say about it: "We have come to know the state of the orator and the speaker by the standing of the youth. If it is this type who stands, we know the state of that one, and if it is the other type, we know the state of the orator." So one says that sitting with these people increases their numbers, strengthens their power, and opens the field for them to spread their speech that contradicts the Islamic Shari'ah. And there is fear for the listener, especially since many of the youth do not understand well in disputed issues, so there is fear that their speech will be made attractive to him and he will follow it thereafter. And another says that this leads to fitnah in the mosques and to chaos in the houses of Allah (Glorified and Exalted is He). So let us sit and listen; if he brings good, we accept it, and if he brings evil, we refute it. So, is the truth with both groups, or with which of the groups is the truth? Is it with those who sit, knowing that the speaker contradicts the da'wah of the people of the Sunnah in some issues, such as the party issues we discussed, or with those who stand up and leave him? With those who sit? With the first ones who sit... if it isThe Shaykh : Ali who mentions the speechThe Shaykh : then speak about it in the presence ofThe Shaykh ؟
The Shaykh : onAl-Halabi : We had asked our Shaykh long ago about the issue of the people of innovation who have some knowledge that may distinguish them from others. Our Shaykh (may Allah preserve him) answered that this is permissible, but on the condition that there is what is called immunity among these youth, so that they are not influenced by the ideas of this one who studies them or teaches them or educates them with a certain culture. But if these youth, I mean, there is fear of fitnah, deception, and being misled by such things, then at that time our Shaykh says that one should not do that and should not respond to him.
The Shaykh : I remember at the house of Abu Faris, at the house of Abu Faris, this question was raised. Do you remember in another addition?
The questioner : By Allah, this is what I remember, Shaykh. It is old, your words.
The Shaykh : There is no power nor strength except by Allah.
The questioner : We ask Allah to grant you well-being.
The Shaykh : I say that if there are people of knowledge and virtue in the Salafi group, and the mosque is their mosque, then it is better to remain with this orator or teacher. Because he may make a mistake, and one of the scholars present in the assembly may stand up and clarify to the people that he is not upon the Sunnah. And I gave an example of their opening their speech with something other than the sermon of need, or what cliché do they use? Or what do they say? It is possible that this Salafi says, "O people, fear Allah. You open your sermon with something other than the sermon of the Messenger, and where is your following of the Messenger?" This is the first thing the people of the Sunni assembly benefit from, if there is a scholar among them who stands up and advises him in the best manner. Then, during his preaching and lesson, inevitably something will slip out of him, either a hadith that is not authentic or a jurisprudential issue that is not correct. So he stands up here and stands up there, and at the same time, it is a revelation of the da'wah.
The questioner : Yes, may Allah reward you.
The Shaykh : This is what we see.
The questioner : And truly, Shaykh, truly, Shaykh, in this matter, it is an experienced matter. We have found that the students of knowledge in the assembly, the speaker fears making a mistake and fears speaking about what he knows will be followed up on. So their presence has a benefit from this side, if there is among them someone who can respond to him and clarify his mistake. But if there is fear that they will slip, and there is no one among them to respond to them, then this is your first fatwa in this matter, which your brother Ali (may Allah preserve him) mentioned tonight. Light matters, if Allah wills, we will consider your circumstances. It is hard for us that you are ill, but praise be to Allah, may Allah make that a purification for you, especially since it is the last minutes. We ask Allah to bless you.
The Shaykh : onAl-Halabi : Our professor, we draw attention to the issue: if the mosque is the mosque of the people of the Sunnah, and this reminded me, Shaykh, of the research. If the issue is the opposite, and it is not even that your words, Shaykh, are: can you change something for one who is not the mosque's and for whom you are not the imam? Can you change something? Can you enjoin good and forbid evil and change a mistake? If the matter is so, there is no power and no strength except with Allah. But if there is a fruit in clarification and enjoining and forbidding, then at that time it is necessary. Ah, Shaykh.
The questioner : If the fruit, Shaykh, is only that the likes of those who contradict the great people of knowledge fear to speak in disputed issues and to speak in matters of encouragement and warning, and they refrain from disputed issues, then in this there is a fruit in itself. What is your opinion, Shaykh, about this?
The Shaykh : This speech must be restricted by what was previously mentioned, that encouragement and warning is the door of weak and fabricated hadiths.
The questioner : Yes, indeed.
The Shaykh : Especially with them.
The questioner : Yes.
The Shaykh : Very broad.
The questioner : May Allah bless you.
The Shaykh : So they also criticize in this.
The questioner : May Allah bless you.
The Shaykh : I mean, they advise in this.
The questioner : Yes.
The Shaykh : There is a benefit in any case, with the conditions previously mentioned.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.