Questions regarding the Shaykh’s takhrij (tracing of hadiths) for some books.
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Another questioner : I have a remaining inquiry...
The Shaykh : Please, so that he may recall what he had.
The questioner : Regarding the fifth volume of *Sahih* and the fifth volume of *Da'if*, what is the latest status of the printing?
The Shaykh : It is under printing.
The questioner : It is under printing.
The Shaykh : Yes, meaning the fifth volume of *Da'if* is with me here now to place the introduction.
The questioner : Just that and nothing else?
The Shaykh : Just, excuse me, the introduction and then the indexes; as for the book itself, it is ready, yes.
The questioner : Well, regarding the takhrij of *Sahih Abu Dawud*?
The Shaykh : Meaning the takhrij of the old one?
The questioner : Yes, yes.
The Shaykh : No, I have not yet finished it; about a quarter or less remains. Look at this.
The questioner : Is there no intention to print it?
The Shaykh : This is all.
The questioner : What Allah willed.
The Shaykh : The intention to print is being considered after the completion of the authorship.
The questioner : After completion, well, is the method of takhrij similar to *Irwaa' al-Ghalil*?
The Shaykh: No.
The questioner : Broader?
The Shaykh : No, less. If it were like *Irwaa' al-Ghalil*, it would extend to here.
The questioner : What Allah willed.
The Shaykh : Yes, and in fact, each hadith takes approximately one page of these pages.
The questioner : Well, regarding *Sahih Abu Dawud* that is given for education in the conversion to takhrij, do you convert it here to the same source, or to the other books like *Sahih Ibn Majah* and *Sahih al-Nasa'i*?
The Shaykh : I remember in the introduction to *Sahih Abu Dawud* that I said that for what was not traced here, I was content with saying only "Sahih" or "Hasan," and we did not say that this was finished, that it was still ongoing?
The questioner : Yes, yes.
The Shaykh : When we reached the first hadith of the section that was not traced, the citation remained in the previous method in all my works, yes.
The questioner : Is it printed here in these regions and available?
The Shaykh : No, it was printed a very long time ago in Damascus. It is a small treatise. I do not know if it was printed; I do not have knowledge, in truth, whether it was printed or not.
The questioner : Well, regarding the commentary on *Izalat al-Dahsh*?
The Shaykh : I do not know where Safwan is. I do not have it. May Allah remind me, if He wills?
The questioner : Yes?
The Shaykh : Let us see.
The questioner : If there is room in the science of hadith, continue, Shaykh, and then we will return.
The Shaykh : If he has it, bring it.
The questioner : And we do not want to prolong this for you.
The Shaykh : No, it is fine, although we said this session is for your sake.
The questioner : May Allah bless you. Well, until when is the limit? Let us not put you in an awkward position; perhaps you are tired?
The Shaykh : Until you say "cut, cut" — he laughs.The Shaykh : May Allah have mercy on him.
The questioner : May Allah not make you have a single sin.
The Shaykh : O Allah, amen, O Lord of the worlds, and for you the same.
The questioner : There is a treatise by al-Suyuti named *Al-Shahab al-Thaqib fi Dhimm al-Khalil wa al-Sahib*. I believe you have previous takhrij on it?
The Shaykh : I have no commentaries on it.
The questioner : Never?
The Shaykh : In my humble memory, I have no commentaries, nor do I have this treatise.
The questioner : Meaning you have no commentaries on it at all?
The Shaykh : Where did you see it?
The questioner : By Allah, I was told that it was printed in Egypt and that one of the doctors edited it, and he mentioned that there are takhrij in the margins.The Shaykh : Muhammad Nasir al-Din al-Albani. So we searched for it here in Amman, hoping to find it, because I tried to make a project to collect all the treatises and bind them in volumes and put them in a cabinet of mine. I said, everything that is printed by Shaykh Nasir, old and new, I want to collect.
The Shaykh : It is not permissible. These takhrij were taken from my books and added there, attributed to me. As for me, I do not think that I passed through the stage of commenting on this treatise directly, yes, yes.
The questioner : Let us return to the first topic mentioned by our brother regarding the introductions and the violence in the speech sometimes found in them.
The Shaykh : Yes, exactly.
The questioner : People have started to look atThe Shaykh : Nasir as the hadith scholar of the era and consider him a role model and example. So when they see such words, the negative reaction begins to appear...
The Shaykh : Do you allow me?
The questioner: Go ahead.
The Shaykh : Let your speech be objective. Can you take a book and present it to me as an example? So that you know how to build upon it, rather than just talking about it?
The questioner : Yes, yes, there are many.
The Shaykh : I am convinced by the few. Give me an example. What is the book you want so that...?
The questioner : The fourth volume of *Silsilat al-Ahadith al-Sahihah*.
The Shaykh : *Sahihah*?
The questioner: Yes.
The Shaykh: In the name of Allah.
The questioner : Or shall we come, Shaykh, it is fine, let us adjust?
The Shaykh : This is in your hand. If you do not want it, we left it — he laughs.The Shaykh : (may Allah have mercy on him).
The questioner : For example, we want the introduction to *Al-Tankil*, Dar al-Ma'arif edition.
The Shaykh : The introduction to *Al-Tankil*, here, do you have it there?
Abu Layla : Our Shaykh, we want the fourth volume of *Sahihah*.
The Shaykh : It became like this.
The questioner : Forgive us, here, here.
The Shaykh : Where do you prefer? Continue your speech, Professor 'Aqil. We want to see the example.
The questioner : No, the example is ready, Professor.
The Shaykh : Put the example in front of it.
The questioner : Of course, Baa.
The Shaykh : Let him read the example and comment on it, and continue his speech.
The questioner : And as for the dissenters among the contemporaries, their dissent has no value worth mentioning in my view; because the majority of them do not excel in this work except in mere transmission and blackening the margins with the takhrij of hadiths and citing them to some printed hadith books, aided by the indexes prepared for them, old and new. This is of little benefit, as I explained in the introduction to my book *Ghayaat al-Maram fi Takhrij Ahadith al-Halal wa al-Haram*. In fact, I see that such takhrij does not leave anything free from misguidance and is not intended, of course, for many readers who assume that merely citing a hadith to an imam means the hadith is established. Their assumption of the hadith's authenticity increases if it is accompanied by the statement that its narrators are trustworthy or that its narrators are the narrators of the Sahih, which does not mean authenticity according to the scholars, as I established in the introduction to my book *Sahih al-Targhib wa al-Tarhib*. They also assume from the editor's statement in its chain, "So-and-so, and he is weak," that the hadith is weak. And before me now is the first volume of the book *Mukhtasar Kitab Tafsir Ibn Kathir*, abridged and edited by Muhammad Ali al-Sabuni. It contains the most amazing of theft under the name of abridgment and editing, and it has nothing of editing; because the man innovated a style in claiming knowledge, and what is not his of that is that al-Hafiz Ibn Kathir, in his takhrij of the hadiths for his Tafsir, has two methods...
The Shaykh : Do you want to comment on all of this, Professor 'Aqil? Do you want to comment on all of this? It means you want to give a lecture.
'Aqil: No, I do not want to.
The Shaykh : I told you, one point, the most important point of this speech, and I have no objection in truth.
'Aqil: In truth, I wanted to speak about only one book.
The Shaykh : Well, speak about one book.
'Aqil: Our brother only brought the evidence.
The Shaykh : Well, I have no objection. Meaning, one book from my books?
'Aqil: What was in my mind was *Sharh al-'Aqidah al-Tahawiyyah*.
The Shaykh: Okay
'Aqil: There is an attack on Abu Ghuddah.
The Shaykh : Well, I will give you *Sharh al-'Aqidah al-Tahawiyyah*.
'Aqil: Let us read the word of our brother that he wants now, which is in his statement, "This is a liar, a fabricator."
The Shaykh : And what is the statement?
'Aqil: About al-Sabuni.
The Shaykh : What did he say, and in my statement "this"? What did he say, Professor 'Aqil?
'Aqil: When he raised it, this man al-Sabuni came to these hadiths that Ibn Kathir was silent about and considered them authentic by including them in his abridgment and his explicit statement in his introduction that he limited himself to authentic hadiths and deleted weak hadiths, as he deleted the narrations...
The Shaykh : You want to continue reading. I am asking you. The demonstrative pronoun in my speech refers to where? And in his statement "this," what did he say?
'Aqil: In truth, he is answering you because he is mentioning the topic.
Another questioner : Meaning, the intended meaning in his statement that I understood from the book?
The Shaykh : My brother, I did not understand. Listen to me. Where does the speech refer back? Where does the pronoun refer back?
'Aqil: In his statement...
The questioner : Meaning, the abridgment does not narrate contradictory hadiths and excludes weak or fabricated hadiths.
The Shaykh : Well, then continue your speech.
The questioner : And in his statement "this," he is a liar.
The Shaykh : We know, that is enough.
The questioner : So...
The Shaykh : That is enough. What is your criticism? The word "liar"?
The questioner : A liar, a fabricator.
The Shaykh : He is a liar and a fabricator, truly; but do you know? Does he know? You don't know what this man has done? First, I am going to tell you that he is more ignorant than Abu Jahl in the science of hadith. That is the first point. Second, Ibn Kathir mentions a hadith and says, "It was narrated by al-Tirmidhi." What did he do in his abridgment? He took the hadith and took the phrase "narrated by al-Tirmidhi, and Ahmad, and Abu Dawud," and so on, and put it where? In the footnote. You, he, and all of humanity are being misled by him, because first, this tracing of hadiths (takhrij) is his job, whereas it is not his job.
'Aqil: Nothing is equal to the fact that it merely came from here...
The Shaykh : It is just a change in form, and I say that for people like these, changing the form is for the sake of eating; but "eating" is not just material, it is also spiritual.
'Aqil: It is known, the meaning of "known" is clear.
The Shaykh : Yes, okay. After that, in the introduction, he states that he only included authentic hadiths and avoided the weak hadiths. Where are they? In Ibn Kathir's tafsir. And he is a liar, why? Because first, he is unable to distinguish authentic hadiths from weak ones, because he is completely ignorant of this science. Second, reality testifies that he included in this book many hadiths that are not authentic. Perhaps you will find this... Yes.
'Aqil: Your statement is correct, and I myself, I mean...
The Shaykh : Now, you see that from the wisdom and the legal policy (siyasah shar'iyyah), we do not apply the word "liar" to this man, and I agree with you completely.
'Aqil: May Allah reward you with good.
The Shaykh : Do you see? But when you are in my position and know about him what I know about him, then my answer to you will change, and your position toward me will change. This man misleads us and says that the Salafis are lowly people. It is too much for us to describe him with what is in him, and he has slandered us with what is not in us? But "he who has not tasted the hardship does not know the story." The one who sees that image we presented to you, the one who follows and the one who is followed, I say this is forbidden for him to follow him to the end; but the truth is that that one is oppressed and this one is the oppressor, so the matter is like this, may Allah bless you, and with good conduct.
'Aqil: I...
The Shaykh : Good conduct, to complete my sentence if you want, the good conduct that many preachers today describe as being associated with gentleness, because the Messenger (peace and blessings be upon him) said truthfully: "The believer is gentle and soft." Truthfully, but the believer is also severe. The Messenger (peace and blessings be upon him) did not stand before anything when the prohibitions of Allah were violated. The Messenger, you know, when he was standing delivering a sermon to the Companions, a man stood up and said to him: "What Allah wills and what you will, O Messenger of Allah." He said:As-Sunan al-Kubra lil-Nasa'i 64:1386; the Messenger (peace and blessings be upon him) became angry with him. Why is he becoming angry with him? Because he spoke the word [Maryam 19:90-91] , even though this Companion did not insult the Messenger (peace be upon him), and he is a believer in Allah and His Messenger, but this word is absolutely unbearable. You do not know what this man's position is toward the Salafis, surely, surely you do not know, otherwise if you knew...
'Aqil: I know something about him...
The Shaykh : If you knew the true state of this man, you would not stop at this word, knowing that this word does not touch his creed, it does not touch his religion, it touches him in what he transgresses regarding the Sunnah of his Prophet (peace and blessings be upon him). And he is a liar and a fabricator, truly. Being lenient with these people, in our belief, is contrary to the Sunnah. The Sunnah does not always proceed with forgiveness and forgiveness, and leniency and leniency. Sometimes, what is it? A person must use severity if the intention behind it is to uphold the sanctities of Allah, Blessed and Exalted is He. It is a very great error to say so-and-so is a liar when he is truthful, let alone to say he is a liar and fabricator. But unfortunately, you do not know how much he has harmed the Sunnah by including in his abridgment many hadiths, some of which Ibn Kathir himself weakened, but due to his ignorance of this science, he assumed they strengthened the hadith, so he included them in the book.
'Aqil: I mean, I am convinced that he is mistaken, and you say that he assumed, and the assumption?
The Shaykh : I say he assumed? How did he assume?
'Aqil: ...
The Shaykh : No problem, explain to me on what occasion did you say "assumed"?
'Aqil: Now you said that he mentioned these hadiths and assumed they were authentic.
The Shaykh : I am telling you, based on his ignorance.
'Aqil: Ah, based on his ignorance.
The Shaykh : Okay, but unfortunately...
'Aqil: I mean, that he is not intentional in placing them as authentic when they are not authentic?
The Shaykh : Strange, by Allah. Is there a person among the general public who intentionally brings a hadith, knows it is a lie, and says, "The Messenger of Allah said"?
The questioner : Of course not.
'Aqil: The fabricators...
The Shaykh : How? I am saying from the general public. The fabricators, of course, have a different ruling. But do these fabricators exist now? Also, this opens up a discussion on the subject. Fabrication can be intentional and it can be by mistake, right or not?
'Aqil: Right.
The Shaykh : Okay, what do the scholars of hadith say about those who fabricate hadiths by mistake? Do they say he is truthful?
'Aqil: No.
The Shaykh : They say he is a liar, and if his fabrication is frequent, they also say he is a liar and a fabricator. And if they are certain that he is doing it intentionally, they say he was intentionally fabricating. Everything has a measure with them. So I am saying now, the hadiths he included in his abridgment—I do not mean the other hadiths that Ibn Kathir was silent about. I gave an example that some hadiths Ibn Kathir discussed, and his discussion means weakness, so he assumed from this discussion, due to his ignorance of hadith, that they were authentic. So I meant the hadiths that Ibn Kathir discussed. But the hadiths that Ibn Kathir... and these are the most common, he says, "Imam Ahmad narrated to me, so-and-so said, narrated to me, the Messenger of Allah (peace and blessings be upon him) said," and Ibn Kathir was silent. He came and put it in the abridgment as an authentic hadith. Where did the authenticity come from?
'Aqil: Mistake.
The Shaykh : Where did the mistake come from?
'Aqil: From his ignorance.
The Shaykh : So, does this ignorance mean he does not deserve to be called a liar?
'Aqil: He deserves it, correct.
The Shaykh : He is transgressing, Professor, and transgressing against the Prophetic hadith.
'Aqil: This is a correct example, and I agree with you on this and fully support you.
The Shaykh: All right.
'Aqil: But I do not want this speech to be on the pages of books where the general public, the common people, and everyone reads it. I mean, if it were in letters between you and him, for example.
The Shaykh : No, no, I want the opposite of what you want. Be patient, I want, Professor, now, the problem of the general Muslims is that they were deceived by their scholars whom they think are scholars, and I think you agree with me in this statement?
'Aqil: I agree with you.
The Shaykh : Okay, so how can the warning of these people be between me and him, when he is not deceiving people between him and a person? Take a new phrase. He is not deceiving people between him and a person; he is deceiving the entire Islamic world. And I am among those who criticized this, and this book of his exists, "Ibn Kathir's Abridgment," on the first page. He brought hadiths, I think among them, "The nobles of my Ummah are the bearers of the Qur'an," narrated by al-Bukhari. A lie, and it is a hadith I do not remember exactly now, between weak and fabricated, I saw. He said, "What did al-Bukhari narrate?" This is unbearable, Professor, and it is not enough that it is between me and him. I must publish the truth about this man openly so that people take caution from him. This is a liar and a fabricator and a transgressor against the hadith of the Messenger (peace and blessings be upon him), and he deceives people to be called a scholar of hadith. And then, here is a note I must mention, and it is not my sectarian temperament that carried me to this frankness with this man. We have a man from our town, and he is a Salafi like us, and you may know him, and he is a relative of al-Rafai. Do you know him personally?
'Aqil: Yes, yes, yes.
The Shaykh : Also, I put him in the same category as this man, and I say he is a local.
The questioner : In the weak ones.
The Shaykh : Because of the weak narrations, he fell into the same problem. Al-Rafai’s relative, who considers me his shaykh, and I am indeed his shaykh in general guidance regarding creed, the Book, and the Sunnah; but I am not his shaykh in the science of hadith, because he did not care to study hadith. Therefore, he fell into the same trap that Ibn al-Sabouni, a man from his own country, fell into. So I do not favor either of them; rather, I speak the truth, and my words are certainly harsh, because that is what wakes people up. When you see Al-Albani saying about this man that he is a liar and a fabricator, what is that? You must ask yourself that this man must have done something, if you did not know. And if you did know, then it is said: "When the cause is known, the wonder ceases." That is why I hope you saw that my words were harsh, and I do not deny this. But by Allah, I rarely swear by Allah, even though swearing by Allah is an act of worship in my view, but the occasion does not come where I swear by Allah. I do not intentionally, at all, be harsh with any person, especially if he has a status among people in knowledge, morals, and so on, unless he initiates evil toward me, and then initiates it in a manner full of hatred, enmity, and malice, for no reason except that Allah the Exalted willed for me—and I hope He willed good for me—that I spread this knowledge in the Islamic world. So the matter between me and them is as it was said:
"They envied the youth when they did not attain his effort, so all became his enemies and opponents.
Like the rivals of a beautiful woman, we said of her face, out of envy and malice, that it is truly ugly."
But she is beautiful, yet they call her ugly, of bad appearance, stubborn, out of hatred and envy, and so on. So if these people initiate evil, we do not wrong them. We do not say, as the wrongdoers say, "We will measure out to them two sa' for every sa'." No, absolutely not. Rather, it is sa' for sa', and two sa' for two sa', or less than that. So I do not say this man is misguided, or this or that, and so on, as he does to us. Have you seen his book on tarawih? He has a small treatise?
'Aqil : Yes, "The Prophetic Guidance in the Tarawih Prayer."
The Shaykh : Look at how he speaks about the Salafis there. Why? Because we say that the tarawih prayer is eleven rak'ahs, and the Messenger of Allah (peace and blessings be upon him) did not pray more than eleven rak'ahs. So we considered them misguided and contrary to consensus, and so on. And he knows that we follow the Sunnah, and we have sacrificed our lives and everything we possess of what is precious and dear in the service of the Sunnah. All of this has no value to him because we contradicted his madhhab.
'Aqil : I am a shaykh who started this conversation knowing that, if Allah wills, you are right. But also out of my love for you...
The Shaykh : I know that.
'Aqil : I bear witness to Allah that I love you for the sake of Allah the Exalted.
The Shaykh : May Allah reward you with good.
'Aqil : And I do not like to hear any insult from any person toward you. But what happens is that you come and sit with so-and-so, and he says, "My brother, look at these shaykhs who are our role models, our leaders, and our examples. They are sitting and descending upon one another. This one declares that one misguided, and this one declares that one a liar, and they are descending upon one another in a fierce, crushing war."
The Shaykh : Yes, that is correct, my brother. But the issue also needs a lesson here. Allah said to the master of mankind, is there anyone more complete than him?
'Aqil : No.
The Shaykh :[Ali 'Imran 3:186] And the scholars are the heirs of the prophets. And just as it is obligatory for them to take the steps of the Messenger to the extent that they can, because they cannot become like the Messenger, as it was said:
"So imitate them, even if you are not like them, for imitating the noble ones is success."
Also, these people will be afflicted with the same false speech that afflicted the prophets. These people about whom you are reporting—and your report is correct—these, Professor 'Aqil, it is not enough for us to hear their rebuke of those they think are scholars, when they do not know the sincere scholar from the false scholar, or the one who claims knowledge, and so on. These people must be given a lecture: "O people, you know that scholars, like all other people, are not equal, neither in knowledge nor in action. Therefore, the general public are not permitted to be annoyed by every speaker who speaks about another scholar. Rather, if they wish to be investigators and fair—and I tell you this is not within their capability—but if they wish to be so, they must look at who initiated it. Who struck the other first, and who stood up and returned the blow with a blow? The one who sees the blow from the second person says about him, 'What is this? This is a wrongdoer.' But when he knows that there was a blow coming from the one who was struck, if that is the correct expression, then his objection disappears. Yes. And this example is like the reality of people today. Look, my brother, at what Al-Albani is saying. Look, my brother, at what that man said. Look at what he said about Al-Albani. Look at what he said about Al-Albani’s hadith, about the hadiths of the Messenger (peace and blessings be upon him), and so on.
I tell you, they cannot do it. So be silent, people, as long as it is not within your capability. And indeed, it will not be within their capability, because it is not within their capability to complete this speech. Do you think that when they speak this speech, are they correct according to the Shari'ah, or are they mistaken?
'Aqil : They are mistaken, without a doubt.
The Shaykh : Well, in that case, our duty is to clarify this reality to them. People, when you say this speech, neither the wronged scholar nor the wronging scholar is safe from you. They are all, as that Turk said, "Hepsi barabar" (all the same). They are all the same to you. No, the reality cannot be that they are all the same, right or not?
'Aqil : Correct.
The Shaykh : So we tell them, "You are wrongdoers, wronging yourselves by attacking all scholars. Look at how they are stabbing one another. Well, do you not want there to be scholars on the face of the earth? No, but they must be scholars who act upon their knowledge, with all their heart and soul? This is correct speech. But do you think it is within your capability to distinguish the scholar by his knowledge from the non-scholar by his knowledge in matters of disagreement?
'Aqil : No.
The Shaykh : In matters of disagreement, we can distinguish that this one’s wife is displaying her adornment, and by Allah, he is not acting upon his knowledge. This one’s wife is wearing the hijab, and by Allah, he is acting upon his knowledge. But in these matters that they are objecting to, look at how the scholars are stabbing one another. Look at how they are speaking? Is it within your capability to conduct an investigation? Hold the books. It is not within your capability to go toThe Shaykh : Al-Albani, may Allah protect you, look at his speech about so-and-so, a scholar whose name you have heard. Tell him, "Why are you speaking like this?" He will give you a lecture like what you see.The Shaykh : Al-Albani cannot bear it, nor can he listen to it, and then come out with a result, or not come out with a result. Allah is All-Knowing. So, my books, people, if speech is of silver, then silence is of gold. So these people need a lesson, Professor.
'Aqil : They need a long lesson, correct. But is it not better that we soften the intensity a little, so that...?
The Shaykh : -He laughsThe Shaykh : May Allah have mercy on him—this is not intensity, Professor 'Aqil, may Allah forgive you.
The questioner : I mean, in the context of hadith...
The Shaykh : It is not intensity. I am going to illustrate it to you with a story I tell to our brothers, these people whom Allah has blessed by having them sit with us often.
The questioner : And what a blessing they are.
The Shaykh : They claimed that a Moroccan met a Syrian. The Syrian was praising the Moroccans for their morals and generosity, and so on, but he said, "You have one thing." He heard this word and said, "What is it?" He said, "This is it." Do you know the joke?
'Aqil : Yes.
The Shaykh : He asked him, "What is it?" This is their expression. He said, "This? Why did you, as soon as you heard a word you did not like, listen? You, O truth, O falsehood, by Allah, you have one thing. What is it? Quick to anger. This is correct. This is a defect. The evidence is that he had not yet heard the word 'you have one thing' in you."
'Aqil : He immediately flew into a rage.
The Shaykh : Right, it flared up. May Allah bless you. As for me, I am calm—I ask your forgiveness for saying this—just like your story. But just as you have no one with a sharp temper, and I am like you, perhaps I am even a little more so. Why? Because I am older, I have more experience, and so on. That is to say, I do not have a sharp temper. If a sharp temper had not faded with this age, then I would certainly have a very irritable disposition. I often hear words, and this man attends our sessions and our discussions with people in all sorts of forms and colors. How am I speaking to you, when you are our beloved and our friend? Likewise, with our bitter enemy and those who are shouting and raging, and so on. And as you see me now, I have no irritability. But what do they say? There is a verse of poetry, perhaps you know it, that says: "Place the sword in the place of severity or softness, and place softness in the place of the sword..."
Another questioner : Do not be so soft that you are squeezed...
The Shaykh : No, no,
'Aqil: It is in a verse of poetry, in any case, but I have forgotten it.
The Shaykh : The important thing, as we discussed at that time, is that softness does not always work. The important thing is that when a person speaks a word, he places it after careful thought, not in response to a sharp temper, not in response to rage. No, I, praise be to Allah, this is a favor from Allah; I do not have this trait. But do I have severity? Do I have severity? I do not deny that I have severity. But I believe that I place severity in its proper place, in its appropriate location. And your saying to me, "May Allah bless you, that I should soften this sharp temper"—if I see sharp temper in myself, I will say to you, "May Allah reward you with good," and I hope to soften it. But as for me, something I have studied and did not place except after thought—you might say this is a mistake, it is possible, because a personSunan Ibn Majah 4251Hasan (Darussalam) But this is never issued from a sharp temper. This and its like, perhaps you have seen it. Where? Perhaps in the etiquettes of the wedding, in the etiquettes of the wedding. An Egyptian named Muhammad Sa'id, I do not know what?
'Aqil: Yes, yes, I read his book. In it, how Al-Albani transgressed against Sahih Muslim...
The Shaykh : Look, look at this title, Professor.
Abu Layla : His name is Mahmud Sa'id.
The Shaykh : Ah, Mammaduh, perhaps. "The Muslim's Alert," what is it?
'Aqil: Al-Albani's transgression against Sahih Muslim.
The Shaykh : Al-Albani transgressed against Sahih Muslim. This name alone, the title of the book, is enough for you to know that Al-Albani rages and roars, and so on. But no, I heard and studied his book and responded to him in some sentences, among which was that you, O man, wrote this book in its time, and a letter was sent to me.
'Aqil: By himself?
The Shaykh : By himself, by Allah. I forgot this letter, and I do not know who sent it, but Blessed is Allah, the best of creators, meaning...
The Shaykh : Please, so that he may recall what he had.
The questioner : Regarding the fifth volume of *Sahih* and the fifth volume of *Da'if*, what is the latest status of the printing?
The Shaykh : It is under printing.
The questioner : It is under printing.
The Shaykh : Yes, meaning the fifth volume of *Da'if* is with me here now to place the introduction.
The questioner : Just that and nothing else?
The Shaykh : Just, excuse me, the introduction and then the indexes; as for the book itself, it is ready, yes.
The questioner : Well, regarding the takhrij of *Sahih Abu Dawud*?
The Shaykh : Meaning the takhrij of the old one?
The questioner : Yes, yes.
The Shaykh : No, I have not yet finished it; about a quarter or less remains. Look at this.
The questioner : Is there no intention to print it?
The Shaykh : This is all.
The questioner : What Allah willed.
The Shaykh : The intention to print is being considered after the completion of the authorship.
The questioner : After completion, well, is the method of takhrij similar to *Irwaa' al-Ghalil*?
The Shaykh: No.
The questioner : Broader?
The Shaykh : No, less. If it were like *Irwaa' al-Ghalil*, it would extend to here.
The questioner : What Allah willed.
The Shaykh : Yes, and in fact, each hadith takes approximately one page of these pages.
The questioner : Well, regarding *Sahih Abu Dawud* that is given for education in the conversion to takhrij, do you convert it here to the same source, or to the other books like *Sahih Ibn Majah* and *Sahih al-Nasa'i*?
The Shaykh : I remember in the introduction to *Sahih Abu Dawud* that I said that for what was not traced here, I was content with saying only "Sahih" or "Hasan," and we did not say that this was finished, that it was still ongoing?
The questioner : Yes, yes.
The Shaykh : When we reached the first hadith of the section that was not traced, the citation remained in the previous method in all my works, yes.
The questioner : Is it printed here in these regions and available?
The Shaykh : No, it was printed a very long time ago in Damascus. It is a small treatise. I do not know if it was printed; I do not have knowledge, in truth, whether it was printed or not.
The questioner : Well, regarding the commentary on *Izalat al-Dahsh*?
The Shaykh : I do not know where Safwan is. I do not have it. May Allah remind me, if He wills?
The questioner : Yes?
The Shaykh : Let us see.
The questioner : If there is room in the science of hadith, continue, Shaykh, and then we will return.
The Shaykh : If he has it, bring it.
The questioner : And we do not want to prolong this for you.
The Shaykh : No, it is fine, although we said this session is for your sake.
The questioner : May Allah bless you. Well, until when is the limit? Let us not put you in an awkward position; perhaps you are tired?
The Shaykh : Until you say "cut, cut" — he laughs.The Shaykh : May Allah have mercy on him.
The questioner : May Allah not make you have a single sin.
The Shaykh : O Allah, amen, O Lord of the worlds, and for you the same.
The questioner : There is a treatise by al-Suyuti named *Al-Shahab al-Thaqib fi Dhimm al-Khalil wa al-Sahib*. I believe you have previous takhrij on it?
The Shaykh : I have no commentaries on it.
The questioner : Never?
The Shaykh : In my humble memory, I have no commentaries, nor do I have this treatise.
The questioner : Meaning you have no commentaries on it at all?
The Shaykh : Where did you see it?
The questioner : By Allah, I was told that it was printed in Egypt and that one of the doctors edited it, and he mentioned that there are takhrij in the margins.The Shaykh : Muhammad Nasir al-Din al-Albani. So we searched for it here in Amman, hoping to find it, because I tried to make a project to collect all the treatises and bind them in volumes and put them in a cabinet of mine. I said, everything that is printed by Shaykh Nasir, old and new, I want to collect.
The Shaykh : It is not permissible. These takhrij were taken from my books and added there, attributed to me. As for me, I do not think that I passed through the stage of commenting on this treatise directly, yes, yes.
The questioner : Let us return to the first topic mentioned by our brother regarding the introductions and the violence in the speech sometimes found in them.
The Shaykh : Yes, exactly.
The questioner : People have started to look atThe Shaykh : Nasir as the hadith scholar of the era and consider him a role model and example. So when they see such words, the negative reaction begins to appear...
The Shaykh : Do you allow me?
The questioner: Go ahead.
The Shaykh : Let your speech be objective. Can you take a book and present it to me as an example? So that you know how to build upon it, rather than just talking about it?
The questioner : Yes, yes, there are many.
The Shaykh : I am convinced by the few. Give me an example. What is the book you want so that...?
The questioner : The fourth volume of *Silsilat al-Ahadith al-Sahihah*.
The Shaykh : *Sahihah*?
The questioner: Yes.
The Shaykh: In the name of Allah.
The questioner : Or shall we come, Shaykh, it is fine, let us adjust?
The Shaykh : This is in your hand. If you do not want it, we left it — he laughs.The Shaykh : (may Allah have mercy on him).
The questioner : For example, we want the introduction to *Al-Tankil*, Dar al-Ma'arif edition.
The Shaykh : The introduction to *Al-Tankil*, here, do you have it there?
Abu Layla : Our Shaykh, we want the fourth volume of *Sahihah*.
The Shaykh : It became like this.
The questioner : Forgive us, here, here.
The Shaykh : Where do you prefer? Continue your speech, Professor 'Aqil. We want to see the example.
The questioner : No, the example is ready, Professor.
The Shaykh : Put the example in front of it.
The questioner : Of course, Baa.
The Shaykh : Let him read the example and comment on it, and continue his speech.
The questioner : And as for the dissenters among the contemporaries, their dissent has no value worth mentioning in my view; because the majority of them do not excel in this work except in mere transmission and blackening the margins with the takhrij of hadiths and citing them to some printed hadith books, aided by the indexes prepared for them, old and new. This is of little benefit, as I explained in the introduction to my book *Ghayaat al-Maram fi Takhrij Ahadith al-Halal wa al-Haram*. In fact, I see that such takhrij does not leave anything free from misguidance and is not intended, of course, for many readers who assume that merely citing a hadith to an imam means the hadith is established. Their assumption of the hadith's authenticity increases if it is accompanied by the statement that its narrators are trustworthy or that its narrators are the narrators of the Sahih, which does not mean authenticity according to the scholars, as I established in the introduction to my book *Sahih al-Targhib wa al-Tarhib*. They also assume from the editor's statement in its chain, "So-and-so, and he is weak," that the hadith is weak. And before me now is the first volume of the book *Mukhtasar Kitab Tafsir Ibn Kathir*, abridged and edited by Muhammad Ali al-Sabuni. It contains the most amazing of theft under the name of abridgment and editing, and it has nothing of editing; because the man innovated a style in claiming knowledge, and what is not his of that is that al-Hafiz Ibn Kathir, in his takhrij of the hadiths for his Tafsir, has two methods...
The Shaykh : Do you want to comment on all of this, Professor 'Aqil? Do you want to comment on all of this? It means you want to give a lecture.
'Aqil: No, I do not want to.
The Shaykh : I told you, one point, the most important point of this speech, and I have no objection in truth.
'Aqil: In truth, I wanted to speak about only one book.
The Shaykh : Well, speak about one book.
'Aqil: Our brother only brought the evidence.
The Shaykh : Well, I have no objection. Meaning, one book from my books?
'Aqil: What was in my mind was *Sharh al-'Aqidah al-Tahawiyyah*.
The Shaykh: Okay
'Aqil: There is an attack on Abu Ghuddah.
The Shaykh : Well, I will give you *Sharh al-'Aqidah al-Tahawiyyah*.
'Aqil: Let us read the word of our brother that he wants now, which is in his statement, "This is a liar, a fabricator."
The Shaykh : And what is the statement?
'Aqil: About al-Sabuni.
The Shaykh : What did he say, and in my statement "this"? What did he say, Professor 'Aqil?
'Aqil: When he raised it, this man al-Sabuni came to these hadiths that Ibn Kathir was silent about and considered them authentic by including them in his abridgment and his explicit statement in his introduction that he limited himself to authentic hadiths and deleted weak hadiths, as he deleted the narrations...
The Shaykh : You want to continue reading. I am asking you. The demonstrative pronoun in my speech refers to where? And in his statement "this," what did he say?
'Aqil: In truth, he is answering you because he is mentioning the topic.
Another questioner : Meaning, the intended meaning in his statement that I understood from the book?
The Shaykh : My brother, I did not understand. Listen to me. Where does the speech refer back? Where does the pronoun refer back?
'Aqil: In his statement...
The questioner : Meaning, the abridgment does not narrate contradictory hadiths and excludes weak or fabricated hadiths.
The Shaykh : Well, then continue your speech.
The questioner : And in his statement "this," he is a liar.
The Shaykh : We know, that is enough.
The questioner : So...
The Shaykh : That is enough. What is your criticism? The word "liar"?
The questioner : A liar, a fabricator.
The Shaykh : He is a liar and a fabricator, truly; but do you know? Does he know? You don't know what this man has done? First, I am going to tell you that he is more ignorant than Abu Jahl in the science of hadith. That is the first point. Second, Ibn Kathir mentions a hadith and says, "It was narrated by al-Tirmidhi." What did he do in his abridgment? He took the hadith and took the phrase "narrated by al-Tirmidhi, and Ahmad, and Abu Dawud," and so on, and put it where? In the footnote. You, he, and all of humanity are being misled by him, because first, this tracing of hadiths (takhrij) is his job, whereas it is not his job.
'Aqil: Nothing is equal to the fact that it merely came from here...
The Shaykh : It is just a change in form, and I say that for people like these, changing the form is for the sake of eating; but "eating" is not just material, it is also spiritual.
'Aqil: It is known, the meaning of "known" is clear.
The Shaykh : Yes, okay. After that, in the introduction, he states that he only included authentic hadiths and avoided the weak hadiths. Where are they? In Ibn Kathir's tafsir. And he is a liar, why? Because first, he is unable to distinguish authentic hadiths from weak ones, because he is completely ignorant of this science. Second, reality testifies that he included in this book many hadiths that are not authentic. Perhaps you will find this... Yes.
'Aqil: Your statement is correct, and I myself, I mean...
The Shaykh : Now, you see that from the wisdom and the legal policy (siyasah shar'iyyah), we do not apply the word "liar" to this man, and I agree with you completely.
'Aqil: May Allah reward you with good.
The Shaykh : Do you see? But when you are in my position and know about him what I know about him, then my answer to you will change, and your position toward me will change. This man misleads us and says that the Salafis are lowly people. It is too much for us to describe him with what is in him, and he has slandered us with what is not in us? But "he who has not tasted the hardship does not know the story." The one who sees that image we presented to you, the one who follows and the one who is followed, I say this is forbidden for him to follow him to the end; but the truth is that that one is oppressed and this one is the oppressor, so the matter is like this, may Allah bless you, and with good conduct.
'Aqil: I...
The Shaykh : Good conduct, to complete my sentence if you want, the good conduct that many preachers today describe as being associated with gentleness, because the Messenger (peace and blessings be upon him) said truthfully: "The believer is gentle and soft." Truthfully, but the believer is also severe. The Messenger (peace and blessings be upon him) did not stand before anything when the prohibitions of Allah were violated. The Messenger, you know, when he was standing delivering a sermon to the Companions, a man stood up and said to him: "What Allah wills and what you will, O Messenger of Allah." He said:
Have you made me a rival to Allah? Say, "What Allah wills, alone."
أجعلتني لله ندا ، قل ما شاء الله وحده(90) The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation (91) That they attribute to the Most Merciful a son.
تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا * أَنْ دَعَوْا لِلرَّحْمَنِ وَلَدًHave you made me equal to Allah?
أجعلتني لله ندا'Aqil: I know something about him...
The Shaykh : If you knew the true state of this man, you would not stop at this word, knowing that this word does not touch his creed, it does not touch his religion, it touches him in what he transgresses regarding the Sunnah of his Prophet (peace and blessings be upon him). And he is a liar and a fabricator, truly. Being lenient with these people, in our belief, is contrary to the Sunnah. The Sunnah does not always proceed with forgiveness and forgiveness, and leniency and leniency. Sometimes, what is it? A person must use severity if the intention behind it is to uphold the sanctities of Allah, Blessed and Exalted is He. It is a very great error to say so-and-so is a liar when he is truthful, let alone to say he is a liar and fabricator. But unfortunately, you do not know how much he has harmed the Sunnah by including in his abridgment many hadiths, some of which Ibn Kathir himself weakened, but due to his ignorance of this science, he assumed they strengthened the hadith, so he included them in the book.
'Aqil: I mean, I am convinced that he is mistaken, and you say that he assumed, and the assumption?
The Shaykh : I say he assumed? How did he assume?
'Aqil: ...
The Shaykh : No problem, explain to me on what occasion did you say "assumed"?
'Aqil: Now you said that he mentioned these hadiths and assumed they were authentic.
The Shaykh : I am telling you, based on his ignorance.
'Aqil: Ah, based on his ignorance.
The Shaykh : Okay, but unfortunately...
'Aqil: I mean, that he is not intentional in placing them as authentic when they are not authentic?
The Shaykh : Strange, by Allah. Is there a person among the general public who intentionally brings a hadith, knows it is a lie, and says, "The Messenger of Allah said"?
The questioner : Of course not.
'Aqil: The fabricators...
The Shaykh : How? I am saying from the general public. The fabricators, of course, have a different ruling. But do these fabricators exist now? Also, this opens up a discussion on the subject. Fabrication can be intentional and it can be by mistake, right or not?
'Aqil: Right.
The Shaykh : Okay, what do the scholars of hadith say about those who fabricate hadiths by mistake? Do they say he is truthful?
'Aqil: No.
The Shaykh : They say he is a liar, and if his fabrication is frequent, they also say he is a liar and a fabricator. And if they are certain that he is doing it intentionally, they say he was intentionally fabricating. Everything has a measure with them. So I am saying now, the hadiths he included in his abridgment—I do not mean the other hadiths that Ibn Kathir was silent about. I gave an example that some hadiths Ibn Kathir discussed, and his discussion means weakness, so he assumed from this discussion, due to his ignorance of hadith, that they were authentic. So I meant the hadiths that Ibn Kathir discussed. But the hadiths that Ibn Kathir... and these are the most common, he says, "Imam Ahmad narrated to me, so-and-so said, narrated to me, the Messenger of Allah (peace and blessings be upon him) said," and Ibn Kathir was silent. He came and put it in the abridgment as an authentic hadith. Where did the authenticity come from?
'Aqil: Mistake.
The Shaykh : Where did the mistake come from?
'Aqil: From his ignorance.
The Shaykh : So, does this ignorance mean he does not deserve to be called a liar?
'Aqil: He deserves it, correct.
The Shaykh : He is transgressing, Professor, and transgressing against the Prophetic hadith.
'Aqil: This is a correct example, and I agree with you on this and fully support you.
The Shaykh: All right.
'Aqil: But I do not want this speech to be on the pages of books where the general public, the common people, and everyone reads it. I mean, if it were in letters between you and him, for example.
The Shaykh : No, no, I want the opposite of what you want. Be patient, I want, Professor, now, the problem of the general Muslims is that they were deceived by their scholars whom they think are scholars, and I think you agree with me in this statement?
'Aqil: I agree with you.
The Shaykh : Okay, so how can the warning of these people be between me and him, when he is not deceiving people between him and a person? Take a new phrase. He is not deceiving people between him and a person; he is deceiving the entire Islamic world. And I am among those who criticized this, and this book of his exists, "Ibn Kathir's Abridgment," on the first page. He brought hadiths, I think among them, "The nobles of my Ummah are the bearers of the Qur'an," narrated by al-Bukhari. A lie, and it is a hadith I do not remember exactly now, between weak and fabricated, I saw. He said, "What did al-Bukhari narrate?" This is unbearable, Professor, and it is not enough that it is between me and him. I must publish the truth about this man openly so that people take caution from him. This is a liar and a fabricator and a transgressor against the hadith of the Messenger (peace and blessings be upon him), and he deceives people to be called a scholar of hadith. And then, here is a note I must mention, and it is not my sectarian temperament that carried me to this frankness with this man. We have a man from our town, and he is a Salafi like us, and you may know him, and he is a relative of al-Rafai. Do you know him personally?
'Aqil: Yes, yes, yes.
The Shaykh : Also, I put him in the same category as this man, and I say he is a local.
The questioner : In the weak ones.
The Shaykh : Because of the weak narrations, he fell into the same problem. Al-Rafai’s relative, who considers me his shaykh, and I am indeed his shaykh in general guidance regarding creed, the Book, and the Sunnah; but I am not his shaykh in the science of hadith, because he did not care to study hadith. Therefore, he fell into the same trap that Ibn al-Sabouni, a man from his own country, fell into. So I do not favor either of them; rather, I speak the truth, and my words are certainly harsh, because that is what wakes people up. When you see Al-Albani saying about this man that he is a liar and a fabricator, what is that? You must ask yourself that this man must have done something, if you did not know. And if you did know, then it is said: "When the cause is known, the wonder ceases." That is why I hope you saw that my words were harsh, and I do not deny this. But by Allah, I rarely swear by Allah, even though swearing by Allah is an act of worship in my view, but the occasion does not come where I swear by Allah. I do not intentionally, at all, be harsh with any person, especially if he has a status among people in knowledge, morals, and so on, unless he initiates evil toward me, and then initiates it in a manner full of hatred, enmity, and malice, for no reason except that Allah the Exalted willed for me—and I hope He willed good for me—that I spread this knowledge in the Islamic world. So the matter between me and them is as it was said:
"They envied the youth when they did not attain his effort, so all became his enemies and opponents.
Like the rivals of a beautiful woman, we said of her face, out of envy and malice, that it is truly ugly."
But she is beautiful, yet they call her ugly, of bad appearance, stubborn, out of hatred and envy, and so on. So if these people initiate evil, we do not wrong them. We do not say, as the wrongdoers say, "We will measure out to them two sa' for every sa'." No, absolutely not. Rather, it is sa' for sa', and two sa' for two sa', or less than that. So I do not say this man is misguided, or this or that, and so on, as he does to us. Have you seen his book on tarawih? He has a small treatise?
'Aqil : Yes, "The Prophetic Guidance in the Tarawih Prayer."
The Shaykh : Look at how he speaks about the Salafis there. Why? Because we say that the tarawih prayer is eleven rak'ahs, and the Messenger of Allah (peace and blessings be upon him) did not pray more than eleven rak'ahs. So we considered them misguided and contrary to consensus, and so on. And he knows that we follow the Sunnah, and we have sacrificed our lives and everything we possess of what is precious and dear in the service of the Sunnah. All of this has no value to him because we contradicted his madhhab.
'Aqil : I am a shaykh who started this conversation knowing that, if Allah wills, you are right. But also out of my love for you...
The Shaykh : I know that.
'Aqil : I bear witness to Allah that I love you for the sake of Allah the Exalted.
The Shaykh : May Allah reward you with good.
'Aqil : And I do not like to hear any insult from any person toward you. But what happens is that you come and sit with so-and-so, and he says, "My brother, look at these shaykhs who are our role models, our leaders, and our examples. They are sitting and descending upon one another. This one declares that one misguided, and this one declares that one a liar, and they are descending upon one another in a fierce, crushing war."
The Shaykh : Yes, that is correct, my brother. But the issue also needs a lesson here. Allah said to the master of mankind, is there anyone more complete than him?
'Aqil : No.
The Shaykh :
and from those who associate others with Allah much abuse
ولتسمعن من الذين أشركوا أذى كثيرا"So imitate them, even if you are not like them, for imitating the noble ones is success."
Also, these people will be afflicted with the same false speech that afflicted the prophets. These people about whom you are reporting—and your report is correct—these, Professor 'Aqil, it is not enough for us to hear their rebuke of those they think are scholars, when they do not know the sincere scholar from the false scholar, or the one who claims knowledge, and so on. These people must be given a lecture: "O people, you know that scholars, like all other people, are not equal, neither in knowledge nor in action. Therefore, the general public are not permitted to be annoyed by every speaker who speaks about another scholar. Rather, if they wish to be investigators and fair—and I tell you this is not within their capability—but if they wish to be so, they must look at who initiated it. Who struck the other first, and who stood up and returned the blow with a blow? The one who sees the blow from the second person says about him, 'What is this? This is a wrongdoer.' But when he knows that there was a blow coming from the one who was struck, if that is the correct expression, then his objection disappears. Yes. And this example is like the reality of people today. Look, my brother, at what Al-Albani is saying. Look, my brother, at what that man said. Look at what he said about Al-Albani. Look at what he said about Al-Albani’s hadith, about the hadiths of the Messenger (peace and blessings be upon him), and so on.
I tell you, they cannot do it. So be silent, people, as long as it is not within your capability. And indeed, it will not be within their capability, because it is not within their capability to complete this speech. Do you think that when they speak this speech, are they correct according to the Shari'ah, or are they mistaken?
'Aqil : They are mistaken, without a doubt.
The Shaykh : Well, in that case, our duty is to clarify this reality to them. People, when you say this speech, neither the wronged scholar nor the wronging scholar is safe from you. They are all, as that Turk said, "Hepsi barabar" (all the same). They are all the same to you. No, the reality cannot be that they are all the same, right or not?
'Aqil : Correct.
The Shaykh : So we tell them, "You are wrongdoers, wronging yourselves by attacking all scholars. Look at how they are stabbing one another. Well, do you not want there to be scholars on the face of the earth? No, but they must be scholars who act upon their knowledge, with all their heart and soul? This is correct speech. But do you think it is within your capability to distinguish the scholar by his knowledge from the non-scholar by his knowledge in matters of disagreement?
'Aqil : No.
The Shaykh : In matters of disagreement, we can distinguish that this one’s wife is displaying her adornment, and by Allah, he is not acting upon his knowledge. This one’s wife is wearing the hijab, and by Allah, he is acting upon his knowledge. But in these matters that they are objecting to, look at how the scholars are stabbing one another. Look at how they are speaking? Is it within your capability to conduct an investigation? Hold the books. It is not within your capability to go toThe Shaykh : Al-Albani, may Allah protect you, look at his speech about so-and-so, a scholar whose name you have heard. Tell him, "Why are you speaking like this?" He will give you a lecture like what you see.The Shaykh : Al-Albani cannot bear it, nor can he listen to it, and then come out with a result, or not come out with a result. Allah is All-Knowing. So, my books, people, if speech is of silver, then silence is of gold. So these people need a lesson, Professor.
'Aqil : They need a long lesson, correct. But is it not better that we soften the intensity a little, so that...?
The Shaykh : -He laughsThe Shaykh : May Allah have mercy on him—this is not intensity, Professor 'Aqil, may Allah forgive you.
The questioner : I mean, in the context of hadith...
The Shaykh : It is not intensity. I am going to illustrate it to you with a story I tell to our brothers, these people whom Allah has blessed by having them sit with us often.
The questioner : And what a blessing they are.
The Shaykh : They claimed that a Moroccan met a Syrian. The Syrian was praising the Moroccans for their morals and generosity, and so on, but he said, "You have one thing." He heard this word and said, "What is it?" He said, "This is it." Do you know the joke?
'Aqil : Yes.
The Shaykh : He asked him, "What is it?" This is their expression. He said, "This? Why did you, as soon as you heard a word you did not like, listen? You, O truth, O falsehood, by Allah, you have one thing. What is it? Quick to anger. This is correct. This is a defect. The evidence is that he had not yet heard the word 'you have one thing' in you."
'Aqil : He immediately flew into a rage.
The Shaykh : Right, it flared up. May Allah bless you. As for me, I am calm—I ask your forgiveness for saying this—just like your story. But just as you have no one with a sharp temper, and I am like you, perhaps I am even a little more so. Why? Because I am older, I have more experience, and so on. That is to say, I do not have a sharp temper. If a sharp temper had not faded with this age, then I would certainly have a very irritable disposition. I often hear words, and this man attends our sessions and our discussions with people in all sorts of forms and colors. How am I speaking to you, when you are our beloved and our friend? Likewise, with our bitter enemy and those who are shouting and raging, and so on. And as you see me now, I have no irritability. But what do they say? There is a verse of poetry, perhaps you know it, that says: "Place the sword in the place of severity or softness, and place softness in the place of the sword..."
Another questioner : Do not be so soft that you are squeezed...
The Shaykh : No, no,
'Aqil: It is in a verse of poetry, in any case, but I have forgotten it.
The Shaykh : The important thing, as we discussed at that time, is that softness does not always work. The important thing is that when a person speaks a word, he places it after careful thought, not in response to a sharp temper, not in response to rage. No, I, praise be to Allah, this is a favor from Allah; I do not have this trait. But do I have severity? Do I have severity? I do not deny that I have severity. But I believe that I place severity in its proper place, in its appropriate location. And your saying to me, "May Allah bless you, that I should soften this sharp temper"—if I see sharp temper in myself, I will say to you, "May Allah reward you with good," and I hope to soften it. But as for me, something I have studied and did not place except after thought—you might say this is a mistake, it is possible, because a person
Every son of Adam commits sin
كل بني آدم خطاء'Aqil: Yes, yes, I read his book. In it, how Al-Albani transgressed against Sahih Muslim...
The Shaykh : Look, look at this title, Professor.
Abu Layla : His name is Mahmud Sa'id.
The Shaykh : Ah, Mammaduh, perhaps. "The Muslim's Alert," what is it?
'Aqil: Al-Albani's transgression against Sahih Muslim.
The Shaykh : Al-Albani transgressed against Sahih Muslim. This name alone, the title of the book, is enough for you to know that Al-Albani rages and roars, and so on. But no, I heard and studied his book and responded to him in some sentences, among which was that you, O man, wrote this book in its time, and a letter was sent to me.
'Aqil: By himself?
The Shaykh : By himself, by Allah. I forgot this letter, and I do not know who sent it, but Blessed is Allah, the best of creators, meaning...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.