The discussion regarding the Wahhabi movement and that it is the call to the truth.
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The questioner : The general ruling on this movement; he speaks about the Wahhabi movement.
The Shaykh: Yes.
The questioner : It is a religious reform movement, but it has been criticized for seeking to achieve its goals through violence, relying solely on military force, and not attempting to attract the hearts of people. It did not care for the principles of politics or the rules of diplomacy, and its character was one of fanaticism; it did not recognize the viewpoint of others and did not accept compromise with them—sometimes falsely—
nor negotiation. It was strict in its understanding of the religion, narrowing the meaning of faith such that a large number of Muslims are excluded from it. As a result of this narrowness and strictness, it becomes obligatory to fight them, or rather, it establishes the principle.
The Shaykh : It establishes the principle.
The questioner : It establishes the principle, but two writers say it is obligatory, and therefore it becomes obligatory to fight them and their blood and wealth become lawful. Then, it is a movement of limited scope that focused all its efforts on a specific aspect of the religion and left many principles and issues that are less than it, or even surpass it in importance. In its resistance to innovations of various kinds, it had to reject many means that lead to the advancement of civilization and the progress of society. And those in charge of it were not competent.
The Shaykh : Were those in charge of it what?
The questioner : Competent.
The Shaykh : Competent?
The questioner : Competent, not the blind competent ones.
The Shaykh : Competent, yes.
The questioner : If they had been given the opportunity to succeed to the extent of ruling the Islamic world, they would not have matched the modern renaissance in the fields of industry and invention. But despite all this, and within its specific limits, it was a comprehensive moral renaissance and a bold spiritual leap, a call to the true religion and reform. It awakened dormant minds, stirred dormant feelings, and called for a re-examination of the religion to purify the creed, liberate faith, and cleanse the minds from superstitions and illusions. It contained two principles that had the greatest impact on the development and progress of the Islamic world: the call to return to the methodology of the Salaf, relying on the Book and the Sunnah, and the establishment of the principle of independent legal reasoning—we are men and they are men. This is what my brother Ahmad, Ahmad al-Asili, used to say to me: "I am a man and the imams are men." In fact, I did not speak with him because he did not know what he was saying. So these two principles were the foundation of a philosophical and spiritual renaissance, which was different from the movement that also emerged from Mecca, which was a political movement led by al-Husayn ibn 'Ali. We do not want to enter into politics... So these two principles were the foundation of a philosophical and spiritual renaissance. In reality, all reform movements that appeared in the East in the nineteenth century were indebted to the Wahhabi call in establishing these principles we mentioned. The connection between it and each of these movements can be defined either through borrowing, imitation, or mere influence. If we prefer political expression, this movement was a revolution against tyranny and a voice of protest against the weakness and decay that the state of the Islamic world had reached at that time. It was the first challenge to the Ottoman Caliphate and the first Arab liberation movement to remove the yoke of Turkish sovereignty. Thus, in the nineteenth century, it corresponds to the Arab revolution in the twentieth century, as we have mentioned. It is a political movement. This is what I wanted to tell you.
The Shaykh : Okay, can you please, Abu Lu'ay, let us discuss some of these points. It is a religious reform movement; do you believe that it is a religious reform movement?
The questioner : The Wahhabi movement?
The Shaykh: Yes.
The questioner : The Wahhabi movement?
The Shaykh : Yes, you are talking about the Wahhabi movement.
The questioner : A religious reform movement?
The Shaykh : I am telling you, you read to us and your tongue says, "This is our merchandise returned to us!" Do you believe that the Wahhabi movement is a religious reform movement as the writer of the article believes?
The questioner : I do not believe that, because Islam does not need reform.
The Shaykh : Who is the writer of the article? It is not written.
The questioner : No, at the beginning, at the beginning of the article, it is written, two or three lines at the beginning of the article.
The Shaykh : ... Professor Dr. Muhammad Diya al-Din al-Rays, Professor of Islamic History at the Faculty of Dar al-'Ulum at Fuad I University, formerly?
The questioner: Yes.
The Shaykh : Ah, the year 1373.
You do not believe in this phrase? Very good, if it is not for me and it!
But later, you read to our ears that this call was based on the Book and the Sunnah and the methodology of the righteous Salaf. Where is this in the end?
The questioner : The first, first, first, yes.
The Shaykh : At the top of the page?
The questioner : Ah, in the middle of the first paragraph, approximately.
The Shaykh : Okay, it says in the middle of the page, as I said: "But despite all this, and within its specific limits, it was a comprehensive moral renaissance and a bold spiritual leap, a call to the true religion and reform. It awakened dormant minds, dormant, and stirred dormant feelings, and called for a re-examination of the religion to purify the creed, liberate faith, and cleanse the minds from superstitions and illusions." Do you believe in this paragraph?
The questioner : The whole belief is rejected from the beginning to the end, because as I told you, Islam...
The Shaykh : This is a contradictory answer, may Allah reward you, because this writer criticizes and praises.
The questioner: Yes.
The Shaykh : I see that you have understood his jurisprudence.
The questioner : No, no, no.
The Shaykh : I mean, he criticizes, and you say in what he criticizes that he is correct, but in what he praises, are you with him or against him? This writer.
The questioner : He praised it in that it is a reform call!
The Shaykh : I am saying this is what you read to your ears, and it contained what? "And the liberation of faith, it awakened the minds and stirred the dormant feelings, and called for a re-examination of the religion, purifying the creed, liberating faith, and cleansing the minds from superstitions and illusions." Do you believe?
The questioner : We are with the purification of the minds, and we are with the correction, yes.
The Shaykh: All right.
The questioner : All of us are with the correction.
The Shaykh : No, that is not my question, may Allah reward you. Do you believe that the call called the Wahhabi call was based on this foundation as the writer says?
The questioner : It was based on
The Shaykh : So, so, so, Abu Usamah, let us understand each other gently.
The questioner: All right.
The Shaykh : I said we are not Wahhabis, and now it is clear that you do not know the Wahhabi movement, you do not know its good or its evil, as evidenced by the fact that this writer criticizes and praises. So, any phrase we read in any book or any magazine, it is supposed that we have insight to distinguish the bad from the good. Therefore, I said I am not a Wahhabi, and I tell you that you do not know the Wahhabi movement. What do we have to do with the Wahhabi movement!
The old rule... of Imam al-Shafi'i, he said:
"If it is a noun, love of Muhammad *** Let the two communities bear witness that I am a Rafidi"
One of those accused of being a Wahhabi said:
"If I am a follower of Ahmad, a Wahhabi *** Then I am the one who admits that I am a Wahhabi"
What do we have left for the Wahhabi call? It has gone with history, and now the Saudis have been swept away by the world and swept away by politics, and nothing remains of what the reader praises except a few and very few traces. What do we have to do with it.
We are now facing a call that has spread throughout the entire Islamic world. Whoever is pleased is pleased, and whoever is not pleased is not pleased, because Allah the Mighty and Majestic said in His noble Book, as you know:[At-Tawbah 9:33] So now, the Wahhabi movement has what it is praised for and what it is criticized for, yes?
To what we agreed upon, that every Muslim must follow the Book of Allah and the Hadith of the Messenger of Allah (peace and blessings be upon him), and follow the righteous Salaf in what they understood and transmitted to us of the meanings of the Book and the Sunnah and the authentic Sunnah. And we must improve the call and the style in that. This is a matter in which there is no disagreement. Therefore, we ask you to show the truth in your call and with a gentle style.
The questioner : If Allah wills, the All-Hearing, the All-Knowing. I mean, as you mentioned, I worship Allah alone and I do not associate anything with Him.
The Shaykh : Praise be to Allah.
The questioner : As He the Exalted and Majestic willed, and I also follow the Beloved (peace and blessings be upon him) in everything I am able to implement.
The Shaykh[Al-Baqarah 2:286] Yes.
The questioner : And if, if, I mean, if our brothers one day need me to stand and support them, and I mean, I will be with them, if Allah wills, and I will defend them, if Allah wills.
The Shaykh : No, we do not agree with this, we do not agree with this!
The questioner : You will not agree.
The Shaykh : How could it be otherwise? Because you are saying that one day we want the whole of time.
The questioner : If Allah wills.
The Shaykh : To be with the call to the truth and the method of the truth.
The questioner : If Allah wills, always with you.
The Shaykh : Yes, this is it. May Allah bless you.
The questioner : ... .
The Shaykh : Now, relying on the call to the truth, what do you see? The Muslim community is lost. What is the most urgent thing from this call?
The questioner : Returning to the Book and the Sunnah.
The Shaykh : The Book and the Sunnah are vast. May Allah bless you. What is the most important thing in the Book and the Sunnah that we must convey to the community? I mean, as we mentioned recently:
"Knowledge, if you seek it, is abundant, and life is short for acquiring it. So you have missed the most important of it, and the most important of that." This is our research.
The questioner: Yes.
The Shaykh : What is the most important?
The questioner : The most important is 'aqidah.
The Shaykh : Now, perhaps you can explain 'aqidah to the people, O Abu Usamah. May Allah bless you. Starting from the meaning of "La ilaha illa Allah" and ending with the completing testimony "Muhammad is the Messenger of Allah," in the manner I hinted at, as an outline. Otherwise, explaining this requires, as you know, many and very many sessions and lectures.
You know that many Muslims swear by other than Allah, make vows to other than Allah, slaughter for other than Allah, and call upon other than Allah in times of distress and calamity, and so on. And we do not hear any of these callers reminding these Muslims and returning them to their Lord (Glorified and Exalted is He). So it is necessary that Muslims hear the voice of a noble man like you.
The questioner : And to you.
The Shaykh : The word is heard and the command is obeyed. Even you know the saying of the Messenger (peace be upon him):Sahih al-Bukhari 3941 Why? Because the nature of people is that they follow the great ones, whether they are guided or misguided. So you, and praise be to Allah, our Lord guided you as He guided our brothers to the call to the truth. So when you raise your voice with this call, people will enter the religion of Allah in multitudes. As for leaving the call, that means you are disapproving of their method. This is not what should be done. This is part of the complete disavowal that you share with us in disapproving of. So we hope, if Allah wills, that in another journey of ours to your good country, we will hear from Abu Usamah good words by which people will be guided in the darknesses of land and sea.
The questioner : If Allah wills, my master, you are my guest.
The Shaykh : If Allah wills.
The questioner : And it is the right of the host to honor his guest.
The Shaykh : May Allah reward you with good.
The questioner : And I will be a helper to them, if Allah wills, as long as I live.
The Shaykh : May Allah reward you with good and honor you.
The questioner : I am able to.
The Shaykh : We do not want it. I am able, and Zayd and Bakr are able.[Al-Baqarah 2:286]
The questioner : And I have never criticized anyone from all the callers, because I preserve the feelings of people.
The Shaykh: Yes.
The questioner : As the Messenger of Allah (peace and blessings be upon him) used to preserve them.
The Shaykh : No, no, allow me. "As he used to"—this comparison is not so. Allow me, this comparison is not so.
The questioner: Go ahead.
The Shaykh : When the Messenger of Allah called with the call to the truth, what did they say about him? "He has mocked our dreams." O Professor, it is impossible for a caller to the truth, when he speaks out the truth, to consider the feelings of others. This is impossible. We have nothing but the good method.
The questioner : Yes, yes.
The Shaykh : As for considering the feelings of others, this is impossible.
The questioner : I mean in terms of criticism, O my dear professor. I mean, we preserve the feelings of people so that we may bring them, if Allah wills...
The Shaykh : Even this, may Allah bless you. Even this, our Lord, when He said in the Noble Qur'an:[Al-Anbya 21:98] Did He consider the feelings of the polytheists?
The questioner : No, He did not consider them.
The Shaykh : Yes, may Allah bless you. ... What did He say in the Noble Qur'an? [Al-Isra 17:74] So—Allahu Akbar—our Lord threatens His chosen Prophet (peace be upon him): [Al-Isra 17:74]
The questioner :[Al-Isra 17:74] .
The Shaykh : Yes, no, I want to stand at this threat. So for that reason, we have nothing but to speak out the truth with the good method. As for considering the feelings of others, that is another matter, and it is not permissible to consider the feelings of others, because the call to the truth conflicts with, clashes with, and fights the call to falsehood. So we have nothing but to call with the truth. Let no one blame us for the sake of Allah, with the good method.
The questioner : My master, you misunderstood what I am saying.
The Shaykh : Perhaps, perhaps I misunderstood, or perhaps someone else misunderstood me. It is not important.
The questioner : Yes, yes.
The Shaykh : So what is the correct thing now? The call to the truth.
The questioner: Yes, we... .
The Shaykh : It is the call to the truth that must be conveyed to people, whether the callers are hurt or not hurt, with the good method.
The questioner : This is correct.
The Shaykh : Are you with me on this or not?
The questioner : I am with you on this.
The Shaykh : So you did not misunderstand me.
The questioner : But I said I did not specify. I mean, whether in a sermon or a lesson or something, I did not specify groups or names in terms of citation.
The Shaykh: This.
The questioner : But in a general form.
The Shaykh : That was not, that was not mentioned. This is a matter of detail, it is not mentioned. The important thing, may Allah bless you.
The questioner : In terms of speaking out the truth and in terms of "speak out what you are commanded," this is necessary. It is necessary to have strength, from strength to strength.
The Shaykh : But starting with the most important, starting with the most important, and the most important is the important thing now.
The time of prayer is near, O Allah.
...
The questioner : I am waiting for you tonight, if Allah wills.
The Shaykh : May Allah reward you with good. We have appointments.
The Shaykh: Yes.
The questioner : It is a religious reform movement, but it has been criticized for seeking to achieve its goals through violence, relying solely on military force, and not attempting to attract the hearts of people. It did not care for the principles of politics or the rules of diplomacy, and its character was one of fanaticism; it did not recognize the viewpoint of others and did not accept compromise with them—sometimes falsely—
nor negotiation. It was strict in its understanding of the religion, narrowing the meaning of faith such that a large number of Muslims are excluded from it. As a result of this narrowness and strictness, it becomes obligatory to fight them, or rather, it establishes the principle.
The Shaykh : It establishes the principle.
The questioner : It establishes the principle, but two writers say it is obligatory, and therefore it becomes obligatory to fight them and their blood and wealth become lawful. Then, it is a movement of limited scope that focused all its efforts on a specific aspect of the religion and left many principles and issues that are less than it, or even surpass it in importance. In its resistance to innovations of various kinds, it had to reject many means that lead to the advancement of civilization and the progress of society. And those in charge of it were not competent.
The Shaykh : Were those in charge of it what?
The questioner : Competent.
The Shaykh : Competent?
The questioner : Competent, not the blind competent ones.
The Shaykh : Competent, yes.
The questioner : If they had been given the opportunity to succeed to the extent of ruling the Islamic world, they would not have matched the modern renaissance in the fields of industry and invention. But despite all this, and within its specific limits, it was a comprehensive moral renaissance and a bold spiritual leap, a call to the true religion and reform. It awakened dormant minds, stirred dormant feelings, and called for a re-examination of the religion to purify the creed, liberate faith, and cleanse the minds from superstitions and illusions. It contained two principles that had the greatest impact on the development and progress of the Islamic world: the call to return to the methodology of the Salaf, relying on the Book and the Sunnah, and the establishment of the principle of independent legal reasoning—we are men and they are men. This is what my brother Ahmad, Ahmad al-Asili, used to say to me: "I am a man and the imams are men." In fact, I did not speak with him because he did not know what he was saying. So these two principles were the foundation of a philosophical and spiritual renaissance, which was different from the movement that also emerged from Mecca, which was a political movement led by al-Husayn ibn 'Ali. We do not want to enter into politics... So these two principles were the foundation of a philosophical and spiritual renaissance. In reality, all reform movements that appeared in the East in the nineteenth century were indebted to the Wahhabi call in establishing these principles we mentioned. The connection between it and each of these movements can be defined either through borrowing, imitation, or mere influence. If we prefer political expression, this movement was a revolution against tyranny and a voice of protest against the weakness and decay that the state of the Islamic world had reached at that time. It was the first challenge to the Ottoman Caliphate and the first Arab liberation movement to remove the yoke of Turkish sovereignty. Thus, in the nineteenth century, it corresponds to the Arab revolution in the twentieth century, as we have mentioned. It is a political movement. This is what I wanted to tell you.
The Shaykh : Okay, can you please, Abu Lu'ay, let us discuss some of these points. It is a religious reform movement; do you believe that it is a religious reform movement?
The questioner : The Wahhabi movement?
The Shaykh: Yes.
The questioner : The Wahhabi movement?
The Shaykh : Yes, you are talking about the Wahhabi movement.
The questioner : A religious reform movement?
The Shaykh : I am telling you, you read to us and your tongue says, "This is our merchandise returned to us!" Do you believe that the Wahhabi movement is a religious reform movement as the writer of the article believes?
The questioner : I do not believe that, because Islam does not need reform.
The Shaykh : Who is the writer of the article? It is not written.
The questioner : No, at the beginning, at the beginning of the article, it is written, two or three lines at the beginning of the article.
The Shaykh : ... Professor Dr. Muhammad Diya al-Din al-Rays, Professor of Islamic History at the Faculty of Dar al-'Ulum at Fuad I University, formerly?
The questioner: Yes.
The Shaykh : Ah, the year 1373.
You do not believe in this phrase? Very good, if it is not for me and it!
But later, you read to our ears that this call was based on the Book and the Sunnah and the methodology of the righteous Salaf. Where is this in the end?
The questioner : The first, first, first, yes.
The Shaykh : At the top of the page?
The questioner : Ah, in the middle of the first paragraph, approximately.
The Shaykh : Okay, it says in the middle of the page, as I said: "But despite all this, and within its specific limits, it was a comprehensive moral renaissance and a bold spiritual leap, a call to the true religion and reform. It awakened dormant minds, dormant, and stirred dormant feelings, and called for a re-examination of the religion to purify the creed, liberate faith, and cleanse the minds from superstitions and illusions." Do you believe in this paragraph?
The questioner : The whole belief is rejected from the beginning to the end, because as I told you, Islam...
The Shaykh : This is a contradictory answer, may Allah reward you, because this writer criticizes and praises.
The questioner: Yes.
The Shaykh : I see that you have understood his jurisprudence.
The questioner : No, no, no.
The Shaykh : I mean, he criticizes, and you say in what he criticizes that he is correct, but in what he praises, are you with him or against him? This writer.
The questioner : He praised it in that it is a reform call!
The Shaykh : I am saying this is what you read to your ears, and it contained what? "And the liberation of faith, it awakened the minds and stirred the dormant feelings, and called for a re-examination of the religion, purifying the creed, liberating faith, and cleansing the minds from superstitions and illusions." Do you believe?
The questioner : We are with the purification of the minds, and we are with the correction, yes.
The Shaykh: All right.
The questioner : All of us are with the correction.
The Shaykh : No, that is not my question, may Allah reward you. Do you believe that the call called the Wahhabi call was based on this foundation as the writer says?
The questioner : It was based on
The Shaykh : So, so, so, Abu Usamah, let us understand each other gently.
The questioner: All right.
The Shaykh : I said we are not Wahhabis, and now it is clear that you do not know the Wahhabi movement, you do not know its good or its evil, as evidenced by the fact that this writer criticizes and praises. So, any phrase we read in any book or any magazine, it is supposed that we have insight to distinguish the bad from the good. Therefore, I said I am not a Wahhabi, and I tell you that you do not know the Wahhabi movement. What do we have to do with the Wahhabi movement!
The old rule... of Imam al-Shafi'i, he said:
"If it is a noun, love of Muhammad *** Let the two communities bear witness that I am a Rafidi"
One of those accused of being a Wahhabi said:
"If I am a follower of Ahmad, a Wahhabi *** Then I am the one who admits that I am a Wahhabi"
What do we have left for the Wahhabi call? It has gone with history, and now the Saudis have been swept away by the world and swept away by politics, and nothing remains of what the reader praises except a few and very few traces. What do we have to do with it.
We are now facing a call that has spread throughout the entire Islamic world. Whoever is pleased is pleased, and whoever is not pleased is not pleased, because Allah the Mighty and Majestic said in His noble Book, as you know:
It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it.
هو الذي أرسل رسوله بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركونTo what we agreed upon, that every Muslim must follow the Book of Allah and the Hadith of the Messenger of Allah (peace and blessings be upon him), and follow the righteous Salaf in what they understood and transmitted to us of the meanings of the Book and the Sunnah and the authentic Sunnah. And we must improve the call and the style in that. This is a matter in which there is no disagreement. Therefore, we ask you to show the truth in your call and with a gentle style.
The questioner : If Allah wills, the All-Hearing, the All-Knowing. I mean, as you mentioned, I worship Allah alone and I do not associate anything with Him.
The Shaykh : Praise be to Allah.
The questioner : As He the Exalted and Majestic willed, and I also follow the Beloved (peace and blessings be upon him) in everything I am able to implement.
The Shaykh
Allah does not charge a soul except [with that within] its capacity
لا يكلف الله نفسا إلا وسعهاThe questioner : And if, if, I mean, if our brothers one day need me to stand and support them, and I mean, I will be with them, if Allah wills, and I will defend them, if Allah wills.
The Shaykh : No, we do not agree with this, we do not agree with this!
The questioner : You will not agree.
The Shaykh : How could it be otherwise? Because you are saying that one day we want the whole of time.
The questioner : If Allah wills.
The Shaykh : To be with the call to the truth and the method of the truth.
The questioner : If Allah wills, always with you.
The Shaykh : Yes, this is it. May Allah bless you.
The questioner : ... .
The Shaykh : Now, relying on the call to the truth, what do you see? The Muslim community is lost. What is the most urgent thing from this call?
The questioner : Returning to the Book and the Sunnah.
The Shaykh : The Book and the Sunnah are vast. May Allah bless you. What is the most important thing in the Book and the Sunnah that we must convey to the community? I mean, as we mentioned recently:
"Knowledge, if you seek it, is abundant, and life is short for acquiring it. So you have missed the most important of it, and the most important of that." This is our research.
The questioner: Yes.
The Shaykh : What is the most important?
The questioner : The most important is 'aqidah.
The Shaykh : Now, perhaps you can explain 'aqidah to the people, O Abu Usamah. May Allah bless you. Starting from the meaning of "La ilaha illa Allah" and ending with the completing testimony "Muhammad is the Messenger of Allah," in the manner I hinted at, as an outline. Otherwise, explaining this requires, as you know, many and very many sessions and lectures.
You know that many Muslims swear by other than Allah, make vows to other than Allah, slaughter for other than Allah, and call upon other than Allah in times of distress and calamity, and so on. And we do not hear any of these callers reminding these Muslims and returning them to their Lord (Glorified and Exalted is He). So it is necessary that Muslims hear the voice of a noble man like you.
The questioner : And to you.
The Shaykh : The word is heard and the command is obeyed. Even you know the saying of the Messenger (peace be upon him):
Had only ten Jews (amongst their chiefs) believe me, all the Jews would definitely have believed me.
لو آمن بي عشرة من اليهود لآمنت يهودThe questioner : If Allah wills, my master, you are my guest.
The Shaykh : If Allah wills.
The questioner : And it is the right of the host to honor his guest.
The Shaykh : May Allah reward you with good.
The questioner : And I will be a helper to them, if Allah wills, as long as I live.
The Shaykh : May Allah reward you with good and honor you.
The questioner : I am able to.
The Shaykh : We do not want it. I am able, and Zayd and Bakr are able.
Allah does not charge a soul except [with that within] its capacity
لا يكلف الله نفسا إلا وسعهاThe questioner : And I have never criticized anyone from all the callers, because I preserve the feelings of people.
The Shaykh: Yes.
The questioner : As the Messenger of Allah (peace and blessings be upon him) used to preserve them.
The Shaykh : No, no, allow me. "As he used to"—this comparison is not so. Allow me, this comparison is not so.
The questioner: Go ahead.
The Shaykh : When the Messenger of Allah called with the call to the truth, what did they say about him? "He has mocked our dreams." O Professor, it is impossible for a caller to the truth, when he speaks out the truth, to consider the feelings of others. This is impossible. We have nothing but the good method.
The questioner : Yes, yes.
The Shaykh : As for considering the feelings of others, this is impossible.
The questioner : I mean in terms of criticism, O my dear professor. I mean, we preserve the feelings of people so that we may bring them, if Allah wills...
The Shaykh : Even this, may Allah bless you. Even this, our Lord, when He said in the Noble Qur'an:
Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it.
إنكم وما تعبدون من دون الله حصب جهنم أنتم لها واردونThe questioner : No, He did not consider them.
The Shaykh : Yes, may Allah bless you.
They have disbelieved... three.
لقد كفر الذين.... ثلاثةyou would have almost inclined to them a little.
لقد كدت تركن إليهم شيئا قليلاyou would have almost inclined to them a little.
لقد كدت تركن إليهم شيئا قليلاThe questioner :
And if We had not strengthened you
ولولا أن ثبتناكThe Shaykh : Yes, no, I want to stand at this threat. So for that reason, we have nothing but to speak out the truth with the good method. As for considering the feelings of others, that is another matter, and it is not permissible to consider the feelings of others, because the call to the truth conflicts with, clashes with, and fights the call to falsehood. So we have nothing but to call with the truth. Let no one blame us for the sake of Allah, with the good method.
The questioner : My master, you misunderstood what I am saying.
The Shaykh : Perhaps, perhaps I misunderstood, or perhaps someone else misunderstood me. It is not important.
The questioner : Yes, yes.
The Shaykh : So what is the correct thing now? The call to the truth.
The questioner: Yes, we... .
The Shaykh : It is the call to the truth that must be conveyed to people, whether the callers are hurt or not hurt, with the good method.
The questioner : This is correct.
The Shaykh : Are you with me on this or not?
The questioner : I am with you on this.
The Shaykh : So you did not misunderstand me.
The questioner : But I said I did not specify. I mean, whether in a sermon or a lesson or something, I did not specify groups or names in terms of citation.
The Shaykh: This.
The questioner : But in a general form.
The Shaykh : That was not, that was not mentioned. This is a matter of detail, it is not mentioned. The important thing, may Allah bless you.
The questioner : In terms of speaking out the truth and in terms of "speak out what you are commanded," this is necessary. It is necessary to have strength, from strength to strength.
The Shaykh : But starting with the most important, starting with the most important, and the most important is the important thing now.
The time of prayer is near, O Allah.
...
The questioner : I am waiting for you tonight, if Allah wills.
The Shaykh : May Allah reward you with good. We have appointments.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.