The Shaykhs of al-Ghazali from whom he drank.

The Shaykh : Ah, Muhammad al-Khatib sent me something. Did I give you a message?

The questioner: Yes.

The Shaykh : He sent me an envelope; he sent me two messages, I think, and he sent me copies from newspapers where they ask al-Ghazali questions and he answers them. So I read in these scraps of paper where they ask al-Ghazali, "Who are your Shaykhs from whom you benefited?" He names some of them, for example Shaltut. I merely hear the name Shaltut and I say, "This is where al-Ghazali was affected; this is where his deviation came from." Do you know that Shaltut permitted riba (usury or interest) and permitted other things and other things, until he said a very dangerous word? Mahmud Shaltut, one of the great Shaykhs of al-Azhar, said that if a disbeliever is not convinced by the call to Islam, he is saved with Allah because he was not convinced by the argument. This is disbelief in His saying, the Exalted: It means that Allah came with a Shari'ah, meaning that the argument is not established against people by it. The point is, we are in one thing and we become in another. He says, "But the one from whom I benefited the most was Hassan al-Banna." He used to exaggerate in his knowledge, as if he were what? Like what I sometimes tell you, like what is said among us in Sham: "So-and-so the scholar, what Allah willed, is like a Chinese plate; from wherever you throw at him, he answers." As for Hassan al-Banna, by Allah, I do not forget his favor upon the Muslim youth, but he was not a scholar. He was not a jurist, let alone a hadith scholar, and so on. And so a small treatise fell into it, containing very strange hadiths. Perhaps you saw the treatise or perhaps not. The first time I presented this suggestion to him, he waved his hand. Why? Because they do not want the scholar to be shown in his completeness and his deficiency. No, I am telling you something, and perhaps the deficiency is a completeness. I give you the reason, because this is the nature of humans. "It is sufficient for a man to be noble that his faults are counted." So this hadith is authentic, without doubt or doubt in it. So he errs because he judges with his mind first, then he attacks Ibn Hazm al-Zahiri from another side. Now, when the opinion of Ibn Hazm comes, he hurls his arrows and darts at him, almost burning him in his grave. This is because he is a man of passion, not a man seeking proof and seeking knowledge. As for what concerns the touching of the jinn of the children of Adam...