A discussion regarding Hasan al-Saqaf.
Machine translationRead the Arabic original
The Shaykh: Yes.
The questioner : In a question, I am a Libyan student here in Shari'ah. I attended with some of the youth yesterday a group of books. The same question for the first brother: a group of books by al-Saqaf. In one book, he claims that you have contradicted yourselves in the noble hadith. So the question is A or B: Did these illusions actually occur? I traced five or six instances and found that he says it is authentic, but is his analysis correct? And secondly, regarding al-Saqaf, can we say to the students who study fiqh with him that he is not a hadith scholar but a jurist, or that they take something from him and not other things?
The Shaykh : It is not correct. He is neither a jurist nor a hadith scholar!
The questioner: Yes.
The Shaykh : He is merely a deceiver.
The questioner : Yes.
The Shaykh : He is, I mean, a young man.
The questioner : He claims that he received a great deal of knowledge from the people of hadith!
The Shaykh : Yes, he says so.
The questioner: Yes.
The Shaykh : And this is our affliction: that we believe everyone who says!
The questioner: Yes.
The Shaykh : This man is being driven by a group, and Allah knows best who they are, because every day he issues a message. Where is this time? Where is this effort? And how did it come from a young man in the beginning of his life? There must be people supporting him in his error!
The questioner : With money, or otherwise with effort.
The Shaykh : With money, with effort, with time, with people, and things. He must be supported by these!
The questioner : Shaykh, in reality, some students write for him at Shaykh Shu'ayb's place and put his name on it... We heard this regarding the issue of moving the finger.
The Shaykh : The one who tracks his messages knows the result I presented to you, and this is a witness to what I told you just now. The important thing, my brother, is that you said just now that you reviewed some references and found what?
The questioner : That he says, I mean, he does not distort them, but is his analysis of them a correct analysis!
The Shaykh : No, and he distorts them as well. But leave the analysis, because his analysis contains a lot of distortion, and a great deal. But he distorts the quotations themselves. I know this man well; he is one of our brothers who responded to him, and he is now, as you see before you, perhaps he is now recalling some of the quotations he distorted, and you say that his quotations are authentic.
The questioner : The second part that was distributed?
The Shaykh : The second part, we have not looked into it. Did you see the first part?
The questioner : I saw it with some of the students.
The Shaykh : You did not read it, I mean.
The questioner : No, no, but I reviewed the second part.
The Shaykh : Ah, did you not find in the second part, for example, from the quotations you thought were free of distortion, do you recall any?
The questioner : I recall, for example, the authentication of 'Atiyyah al-'Awfi in one place, or his silence on him, and the authentication of the men... all of them, or his weakening of him in another place?
The Shaykh : Who is he?
The questioner : 'Atiyyah al-'Awfi.
The Shaykh : Who authenticated him?
The questioner : You, heh.
The Shaykh : Okay, where did you find this to be correct?
The questioner : By Allah, I do not remember, because I...
The Shaykh : May Allah guide you, heh.
The questioner : But the book is available, it is sold in the markets.
The Shaykh : Oh Shaykh, may Allah guide you. The book is available, we know it.
The questioner: Yes.
The Shaykh : But your statement just now that we found his speech to be correct.
The questioner: Yes.
The Shaykh : That I authenticated 'Atiyyah in one place!
The questioner : You did not explicitly state his authentication. You said the men of the chain are trustworthy, and among them is 'Atiyyah. That is the point!
The Shaykh : No, it is not correct!
The questioner : Our Shaykh, glory be to Allah, I mean, people like this or that man deceive. I say that perhaps when the brother returned, he found 'Atiyyah al-'Awfi, but perhaps there was a supporting chain for him in the same path, so he did not pay attention to the issue of the supporting chain or such. The issue of analysis is very important, because the man excels in distortion and cunning. In truth, if you looked carefully at every one of his quotations, you would find in it either truncation or such. For example, the issue our brother mentioned, which is the issue of refuting the suspicion of imitation. One of our brothers, our Shaykh, a young man, praise be to Allah, followed up on this al-Saqaf regarding the refutation of the suspicion of imitation alone. The quotations he truncated, distorted, and concealed amounted to thirty-five places. This is from the major ones!
The Shaykh: Yes.
The questioner : And I compared a manuscript copy of Refuting the Suspicion of Imitation with the original, and I found distortions. Our Shaykh deletes "no" and turns a negation into an affirmation.
The Shaykh: Allahu Akbar.
The questioner : He deletes this, adds that, very strange things. So such a person, even some of our sheikhs, our Shaykh, who usually do not speak, and perhaps you know them...
The Shaykh: Yes.
The questioner : Usually they do not speak. He said, "This man appears to have no religion, and he appears to be a Jew infiltrating among the Muslims to divide their ranks."
The Shaykh: Allahu Akbar.
The questioner : And this man...The Shaykh : The scholar, one of our sheikhs, is known for holding his tongue, I mean.
The Shaykh: Yes.
The questioner : Very strictly, and his scrupulousness. We sometimes say this is scrupulousness and whispering, in some cases, our Shaykh.
The Shaykh: Yes.
The questioner : But in truth, he said this word!
The Shaykh : He could not do anything but say this!
The questioner : And he wrote it with his own hand. Yes, this is a man who is not to be heeded.
The questioner : I returned to the al-Bazl al-Asbah edition, of course, printed in Kuwait, and I found, I mean, we say it is correct, especially in the locations of the rules, even if he places them, for example, Ibn al-Jawzi in the attributes, and even if it is an error, but your statement may be correct in some examples. But in many examples, I mean, I am aware that the issue is that when he reviews... I mean, I forgot, I returned to it yesterday, and there was...
The questioner : I occupied myself a lot with the book and sat and reviewed it!
The questioner: Yes.
The Shaykh : My brother, I want to ask you a question?
The questioner: Yes.
The Shaykh : What is the result you obtained from reading the end of the second part of al-Saqaf's Delusions? What is the result you obtained?
The questioner : That I doubted you!
The Shaykh: Yes.
The questioner : Doubt, frankly, doubt when you read.
The Shaykh : Suspicion.
The student : Doubt in you.
The Shaykh : Doubt.
The questioner : Doubt, I mean, and this is frightening!
The student : Hearts are weak and doubts are fleeting!
The Shaykh : Yes, doubt. This is first. Is it permissible for a Muslim to read any book? I gave the answer previously to the youth?
The questioner : Yes, that is why I came.
The Shaykh : Regarding this person?
The questioner : Yes, that is why I came. I do not listen, for example, to one wrong ear. It is wrong to listen to one tongue. I came, I mean, even to read!
The Shaykh : This is a deviation from what I said!
The questioner: Yes.
The Shaykh : Yes, this is a deviation, my brother, from what I said. Your duty is to listen to both sides?
The questioner: Yes.
The Shaykh : But you, and now I am standing, I will return later to tell you that you did not answer my question. But now I say you did not fulfill the duty. I said to listen to both sides. You read with your own eyes there, and now we are asking you what is the example? You said, by Allah, I do not remember. How do you want to listen to both sides? It was obligatory for you to either bring the book or bring at least one example so that we study from two sides. First, let us assume it is as you said!
The questioner: Yes.
The Shaykh : Rather, I correct my speech. From what I said, I will say "as I thought," because your thought is not knowledge.
The questioner : Yes.
The Shaykh : Let us assume the matter is as you thought, I mean, his transmission is perfectly correct. Okay, what is the outcome? This is my second question. What is the outcome? You doubted al-Albani, I mean, because he erred in the issue!
The questioner : No, when I found this, I thought that he, I mean, judged, and this is an error. Of course, the rest of the book is correct, and thereby he even mentions at the end that, for example, the number of errors, the number of contradictions in the men in al-Tahdith, is seven thousand, and the third part will be published in the near future!
The Shaykh : May Allah forgive you. You deviated again, my brother. May Allah guide you!
The questioner : I did not understand what you want. An answer?
The Shaykh : Okay, I did not understand what I want. Why do you speak about what I do not want?
The questioner : I understood. I, this is an answer. I did not understand!
The Shaykh : You are saying you did not understand. Glory be to Allah!
The questioner : No, now I know what did not please you, I mean!
The questioner : Our Shaykh, regarding the second part.
The Shaykh : There is no power and no strength except by Allah, heh.
The students: Hehe.
The questioner : Our Shaykh, regarding the second part, I came across it and read some of it. My brother Abu al-Hasan gave me a printed copy.
The Shaykh: Yes.
The questioner : So I read from it. He sometimes puts circles with numbers, on the basis that he counts them at the end and produces the huge number of counts on nothing. He writes a simple word that does not concern you and does not concern him, and he writes a number on it. This is one note. The second thing is that you say, for example, the authentication of Ibn Hibban is known. He authenticates obscure narrators, and this is known to the least of the students of knowledge. And that the authentication of Ibn Hibban is known, and the scholars before you said that he authenticates obscure narrators. So he dwells on this and takes it up to make a fuss. This is from the category of tricks in the suspicion, in the doubts. The third thing is in the issue of Ibn Butayn.
The Shaykh : Ibn Butayn.
The questioner : Ibn Butayn, yes.
The Shaykh : Okay, what did he do with it?
The questioner : You say that he is better than Abu Salama. A hadith scholar who was, I mean, in his era or such, in his scholarly rank. So you said this one is more trustworthy than this one.
The Shaykh : Yes.
The questioner : So he kept rambling on about this too, and there is absolutely nothing in it!
The Shaykh : Yes.
The questioner : So it is of this kind!
The Shaykh : The important thing, may Allah bless you.
The questioner: Yes.
The Shaykh : My question to you is: did you fulfill your duty? You read the book and were affected, as you openly admitted. And I hope this is one of your good qualities, that you have developed a doubt. Was it not obligatory for you, in your capacity as a Muslim, a brother to us Muslims, either to verify the doubt or to remove it? Is this not the duty!
The questioner : Yes.
The Shaykh : You did not do it.
The questioner: Yes.
The Shaykh : Why is this not permissible?
The questioner : Yes.
The Shaykh : This is one point, yes.
The questioner: Yes.
The Shaykh : The second point: what is the outcome if I truly made a mistake? And who among the Muslims after the Messenger of Allah (peace and blessings be upon him) says that he does not make mistakes!
The questioner : No one.
The Shaykh : Is there anyone?
The questioner : No, everyone makes mistakes and hits the mark.
The Shaykh : Okay, does the standard for judging students of knowledge or scholars mean that we track their mistakes based on a personal opinion!
The questioner: Yes.
The Shaykh : To say he is al-Saqaf, this one? Is this the standard for knowing whether this man is a scholar or ignorant? To track his stumbles and ignore all his good deeds? Is this the way of the believers?
The questioner : It is a matter that requires balance, of course.
The Shaykh : I will answer, may Allah bless you?
The questioner: Yes.
The Shaykh : And that is enough of your evasion.
The questioner : Heh.
The Shaykh : Stay with me.
The questioner: Yes.
The Shaykh : Is it the way of the believers to track the stumbles of any scholar in the world, if we started from Abu Bakr to the last one today?
The questioner: Yes.
The Shaykh : Does anyone escape from making a mistake?
The questioner : No one escapes from making a mistake.
The Shaykh : Okay, so is the standard for knowing a person's worth, whether in his knowledge or in his righteousness, to track his mistakes and sins and ignore his correctness and good deeds? Is this the way?
The questioner : The answer is detailed.
The Shaykh : No, a brief answer, then the detailed one?
The questioner : There is no brief one, yes, sometimes and sometimes not!
The Shaykh : Is it in a brief question?
The questioner : So a brief answer.
The Shaykh : If I say you are right, or if I say no, what do you lose if I elaborate on yes or no afterwards!
The questioner : It makes no difference, does it?
The Shaykh : What do you lose? May Allah guide you, do not evade, say I lose nothing.
The questioner : I lose nothing, heh.
The Shaykh : Heh, Allahu Akbar, this is a problem.
The questioner: No, no.
The Shaykh : My brother, half of knowledge is asking a good question, half of knowledge.
The questioner : Ah, you are right, yes.
The Shaykh : Okay, now I want to ask you a brief question, will you give a lecture in your answer?
The questioner : The answer has details, I just mean, according to my understanding, my answer might be wrong!
The Shaykh : O Shaykh, may Allah guide you, do not rush me!
The questioner: Yes.
The Shaykh : If I tell you this light bulb is lit, and you have to give a lecture on how it got lit?
The questioner: No, no.
The Shaykh : No, I am saying it is lit, I am saying it is not off?
The questioner : Are there no clear, straightforward questions, and are there questions where we cannot answer with yes or no from the start?
The Shaykh : Subhan Allah, is there any doubt in Allah!
The questioner : Who doubts in Allah!
The Shaykh : Say, is there any doubt in Allah?
The questioner : There is no doubt in Allah.
The Shaykh : Say no, say yes, say whatever you want.
The questioner : It is amazing, O Shaykh, it is who doubts in Allah, Glorified and Exalted is He.
The Shaykh: Glory be to Allah!
The questioner : It is a self-evident question, this!
The Shaykh : O Shaykh, may Allah guide you, who doubts in Allah, this is the answer to the question: does anyone doubt in Allah? I am just asking you now, does anyone doubt in Allah? Let us see, do not evade?
The questioner: Hehehe.
The Shaykh : Does anyone doubt in Allah.
The questioner : I think I have bothered you, O Shaykh, so I will be silent, honestly!
The Shaykh : By Allah, you have bothered me, not with anything, keep that in mind, you have bothered me with your evasions, your dodging?
The questioner : Yes, I understood.
The Shaykh : Now I ask you a question, listen, O Shaykh, may Allah guide you!
The questioner : There is no god but Allah.
The Shaykh : I asked you, is there doubt in Allah, you did not answer. Now I ask you, I develop the question according to your way: does anyone doubt in Allah? Will you answer? One of the two questions? You do not speak because it is a confusing question, is that it?
The questioner : I answered you, O Shaykh?
The Shaykh: How.
The questioner : You said who doubts in Allah and that... after that?
The Shaykh : I am asking you, does anyone doubt in Allah.
The questioner : A self-evident answer, a self-evident answer, this!
The Shaykh: Yes.
The questioner : This is a self-evident answer!
The Shaykh : Listen, everyone, does anyone doubt in Allah.
The questioner : By Allah, heh heh.
The Shaykh : O Shaykh, learn, may Allah guide you, you came here!
The questioner : I did not understand, O Shaykh, what you mean.
The Shaykh : You came here to learn!
The questioner : Of course I came!
The Shaykh : And not to teach.
The questioner: Yes.
The Shaykh : And we are learning.
The questioner: Yes.
The Shaykh : Considering you, but I am speaking about you, you came here to learn.
The questioner: Yes.
The Shaykh : So why do you not learn?
The questioner : Because you are a Shaykh, you discuss with me and you want to say, meaning, you are convinced even.
The Shaykh : You know what I want!
The questioner : No, it is apparent.
The Shaykh : What is apparent?
The questioner : It is apparent that you are angry and you want to say that you made a mistake, I understood, I made a mistake.
The Shaykh : There is no power and no strength except in Allah, and if I wanted to tell you, did you make a mistake rightly or wrongly, I would go with you. Do you think I want to tell you you made a mistake? Do I want to tell you you made a mistake rightly or wrongly?
The questioner : No, rightly, if Allah wills?
The Shaykh : Okay, why do you not go with me?
The questioner : Heh.
The Shaykh: May Allah guide you.
The questioner : There is no god but Allah.
The Shaykh : Does anyone doubt in Allah?
The questioner : You are a Shaykh, why are you holding onto this question?
The Shaykh: Hehehe.
The students: Heh heh
The questioner : I do not want an answer, I do not want the answer?
The Shaykh : Okay, okay, I.
The questioner : But I do not doubt in Allah!
The Shaykh : Listen, may Allah guide you.
The questioner : But I do not doubt in Allah!
The Shaykh : May Allah guide you, if someone from the attendees answered.
The questioner: Yes.
The Shaykh : And I, my answer to the question: does anyone doubt in Allah? I say, I might say yes, I might say no, you say like me!
The questioner: Yes.
The Shaykh : And which of the two answers do you take?
The questioner : I did not understand, by Allah, I did not understand.
The Shaykh : May Allah guide you, you are living with us!
The questioner: Hehehe.
The Shaykh : You are living with your own mindset. Now it is not said, I answered the question: does anyone doubt in Allah? I said no, and this one said yes, which of us is right?
The questioner : One of you.
The Shaykh : Heh, look at her!
The questioner: Hehehe.
The Shaykh : Which of us is right, this one or me?
The questioner : The one who does not doubt in Allah, of course. I do not understand why you ask. The one who doubts in Allah, of course, it is the one who.
The Shaykh : O Shaykh, the one who doubts, we are not talking about the one who doubts, we are talking about the one who answers, he answers!
The questioner : Yes.
The Shaykh : About the question, about the question?
The questioner : No, I have no answer, honestly, I apologize, honestly?
The Shaykh : I advise you, do not read al-Saqaf's books, this!
The questioner: No.
The Shaykh : Do not read them.
The questioner : The young men.
The Shaykh : Because al-Saqaf's books require two things!
The questioner: Yes.
The Shaykh : First, knowledge.
The questioner: Yes.
The Shaykh : And no knowledge, and second, judgment, and no judgment!
The questioner: Yes.
The Shaykh : Therefore, stay with what you have of knowledge, as for reading the books of misguidance!
The questioner: Yes.
The Shaykh : And you are not able to distinguish truth from falsehood!
The questioner: Yes.
The Shaykh : And you are not able to distinguish truth from falsehood!
The questioner: Yes.
The Shaykh : This is the example that is cited as an example: is there any doubt in Allah? The answer is no. You are afraid to say the answer is no, then we developed the question: is there anyone who doubts in Allah? You do not answer either. I presented you with two examples?
The questioner: Yes.
The Shaykh : I say no one doubts in Allah, no one doubts in Allah. I am not talking about myself, no one among the created beings doubts in Allah. This one says yes, there are those who doubt in Allah. Also, you do not distinguish. Is this statement correct or is my statement correct? If you do not have the ability to discuss these two examples, which are clear as the sun in... the day?
The questioner : I understand what you want.
The Shaykh : I understand what you want.
The questioner : I understand what you want.
The Shaykh: Allahu Akbar.
The questioner : But the question, the question differs for me. There are questions that are answered with yes or no, and there are questions that are not answered with yes or no!
The Shaykh: May Allah guide you.
The questioner : I cannot measure.
The Shaykh: May Allah guide you.
The questioner : Every matter.
The Shaykh : And if you understand what I want, and you are doing what I want, you evade. Do you treat me fairly? You claim that you understand what I want.
The questioner: Yes.
The Shaykh : Then you evade the answer to what I want. Do you treat me fairly?
The questioner : I believe I am treating you fairly, of course, I do not believe in falsehood, I seek refuge in Allah.
The Shaykh : Yes, we ask Allah to guide you. Come on, everyone, leave as wise people... Welcome, if you want to sit here for an Arabic session, sit. No, no, here, come closer, come closer, come closer, and do not move away. Is it not that the closeness of bodies achieves the closeness of hearts in the bodies?
The students: Allahu Akbar.
The Shaykh: How are you?
The questioner : The Shaykh : He conveys his greetings to you.The Shaykh : Maqbul.
The Shaykh : And upon him be peace and blessings. How is he?
The questioner : In grace, we praise Allah and thank Him.
The Shaykh : We heard that he was unwell, may he have recovered and been healed.
The questioner : He is well and got married!
The Shaykh : Masha Allah, another one?
The questioner : A new one, from two months ago.
The Shaykh : I understand, meaning another one.
The questioner : Another one, another one.
The Shaykh : Meaning, on top of the first one.
The questioner : On top of the first one.
The Shaykh : Heh, good.
The questioner : And praise be to Allah, he is comfortable!
The Shaykh : May Allah bless him with both of them.
The questioner : Praise be to Allah.
The Shaykh : And convey my greetings to him.
The questioner : If Allah wills.
The Shaykh : And my congratulations.
The questioner : If Allah wills, he is well. May Allah preserve you!
The Shaykh : O Allah, bless him.
The questioner : Indeed.
The Shaykh : And open up between him and his family.
The questioner : Ameen. The Algerians convey their greetings to you!
The Shaykh : And peace be upon you and upon them.
The questioner : And they ask about you. What is the news of Algeria?
The Shaykh : The news of Algeria, we ask Allah to make the news of Algeria and the news of the entire Muslim world good.
The questioner: Yes.
The Shaykh : Because they are not good news bringing glad tidings!
The questioner : We want, O Shaykh, for you to visit Yemen.The Shaykh : ... and the scholars of knowledge, and praise be to Allah.
The Shaykh : May Allah bless you. We ask Allah to inspire us with good.
The questioner : The refuge is prepared for any Muslim who descends!
The Shaykh : I know.
The questioner : There are no problems.
The Shaykh : May Allah bless you all, but you have come to us while we are on the edge of the grave!
The questioner : May good be in you. We ask Allah, the Exalted and Mighty, to preserve you?
The Shaykh : Heh, may Allah keep you safe. Good.
The questioner : O Shaykh, what do you say to those of us in Yemen who say, "O coverer, O coverer!"
The Shaykh : No, this has no basis.
The questioner : May Allah reward you with good.
The Shaykh : But will you keep your questions in mind after we are finished with our brothers here?
The questioner : We have our brothers' car. I want to say, peace be upon you, and Allah's mercy and blessings, and praise be to Allah.
The questioner : In a question, I am a Libyan student here in Shari'ah. I attended with some of the youth yesterday a group of books. The same question for the first brother: a group of books by al-Saqaf. In one book, he claims that you have contradicted yourselves in the noble hadith. So the question is A or B: Did these illusions actually occur? I traced five or six instances and found that he says it is authentic, but is his analysis correct? And secondly, regarding al-Saqaf, can we say to the students who study fiqh with him that he is not a hadith scholar but a jurist, or that they take something from him and not other things?
The Shaykh : It is not correct. He is neither a jurist nor a hadith scholar!
The questioner: Yes.
The Shaykh : He is merely a deceiver.
The questioner : Yes.
The Shaykh : He is, I mean, a young man.
The questioner : He claims that he received a great deal of knowledge from the people of hadith!
The Shaykh : Yes, he says so.
The questioner: Yes.
The Shaykh : And this is our affliction: that we believe everyone who says!
The questioner: Yes.
The Shaykh : This man is being driven by a group, and Allah knows best who they are, because every day he issues a message. Where is this time? Where is this effort? And how did it come from a young man in the beginning of his life? There must be people supporting him in his error!
The questioner : With money, or otherwise with effort.
The Shaykh : With money, with effort, with time, with people, and things. He must be supported by these!
The questioner : Shaykh, in reality, some students write for him at Shaykh Shu'ayb's place and put his name on it... We heard this regarding the issue of moving the finger.
The Shaykh : The one who tracks his messages knows the result I presented to you, and this is a witness to what I told you just now. The important thing, my brother, is that you said just now that you reviewed some references and found what?
The questioner : That he says, I mean, he does not distort them, but is his analysis of them a correct analysis!
The Shaykh : No, and he distorts them as well. But leave the analysis, because his analysis contains a lot of distortion, and a great deal. But he distorts the quotations themselves. I know this man well; he is one of our brothers who responded to him, and he is now, as you see before you, perhaps he is now recalling some of the quotations he distorted, and you say that his quotations are authentic.
The questioner : The second part that was distributed?
The Shaykh : The second part, we have not looked into it. Did you see the first part?
The questioner : I saw it with some of the students.
The Shaykh : You did not read it, I mean.
The questioner : No, no, but I reviewed the second part.
The Shaykh : Ah, did you not find in the second part, for example, from the quotations you thought were free of distortion, do you recall any?
The questioner : I recall, for example, the authentication of 'Atiyyah al-'Awfi in one place, or his silence on him, and the authentication of the men... all of them, or his weakening of him in another place?
The Shaykh : Who is he?
The questioner : 'Atiyyah al-'Awfi.
The Shaykh : Who authenticated him?
The questioner : You, heh.
The Shaykh : Okay, where did you find this to be correct?
The questioner : By Allah, I do not remember, because I...
The Shaykh : May Allah guide you, heh.
The questioner : But the book is available, it is sold in the markets.
The Shaykh : Oh Shaykh, may Allah guide you. The book is available, we know it.
The questioner: Yes.
The Shaykh : But your statement just now that we found his speech to be correct.
The questioner: Yes.
The Shaykh : That I authenticated 'Atiyyah in one place!
The questioner : You did not explicitly state his authentication. You said the men of the chain are trustworthy, and among them is 'Atiyyah. That is the point!
The Shaykh : No, it is not correct!
The questioner : Our Shaykh, glory be to Allah, I mean, people like this or that man deceive. I say that perhaps when the brother returned, he found 'Atiyyah al-'Awfi, but perhaps there was a supporting chain for him in the same path, so he did not pay attention to the issue of the supporting chain or such. The issue of analysis is very important, because the man excels in distortion and cunning. In truth, if you looked carefully at every one of his quotations, you would find in it either truncation or such. For example, the issue our brother mentioned, which is the issue of refuting the suspicion of imitation. One of our brothers, our Shaykh, a young man, praise be to Allah, followed up on this al-Saqaf regarding the refutation of the suspicion of imitation alone. The quotations he truncated, distorted, and concealed amounted to thirty-five places. This is from the major ones!
The Shaykh: Yes.
The questioner : And I compared a manuscript copy of Refuting the Suspicion of Imitation with the original, and I found distortions. Our Shaykh deletes "no" and turns a negation into an affirmation.
The Shaykh: Allahu Akbar.
The questioner : He deletes this, adds that, very strange things. So such a person, even some of our sheikhs, our Shaykh, who usually do not speak, and perhaps you know them...
The Shaykh: Yes.
The questioner : Usually they do not speak. He said, "This man appears to have no religion, and he appears to be a Jew infiltrating among the Muslims to divide their ranks."
The Shaykh: Allahu Akbar.
The questioner : And this man...The Shaykh : The scholar, one of our sheikhs, is known for holding his tongue, I mean.
The Shaykh: Yes.
The questioner : Very strictly, and his scrupulousness. We sometimes say this is scrupulousness and whispering, in some cases, our Shaykh.
The Shaykh: Yes.
The questioner : But in truth, he said this word!
The Shaykh : He could not do anything but say this!
The questioner : And he wrote it with his own hand. Yes, this is a man who is not to be heeded.
The questioner : I returned to the al-Bazl al-Asbah edition, of course, printed in Kuwait, and I found, I mean, we say it is correct, especially in the locations of the rules, even if he places them, for example, Ibn al-Jawzi in the attributes, and even if it is an error, but your statement may be correct in some examples. But in many examples, I mean, I am aware that the issue is that when he reviews... I mean, I forgot, I returned to it yesterday, and there was...
The questioner : I occupied myself a lot with the book and sat and reviewed it!
The questioner: Yes.
The Shaykh : My brother, I want to ask you a question?
The questioner: Yes.
The Shaykh : What is the result you obtained from reading the end of the second part of al-Saqaf's Delusions? What is the result you obtained?
The questioner : That I doubted you!
The Shaykh: Yes.
The questioner : Doubt, frankly, doubt when you read.
The Shaykh : Suspicion.
The student : Doubt in you.
The Shaykh : Doubt.
The questioner : Doubt, I mean, and this is frightening!
The student : Hearts are weak and doubts are fleeting!
The Shaykh : Yes, doubt. This is first. Is it permissible for a Muslim to read any book? I gave the answer previously to the youth?
The questioner : Yes, that is why I came.
The Shaykh : Regarding this person?
The questioner : Yes, that is why I came. I do not listen, for example, to one wrong ear. It is wrong to listen to one tongue. I came, I mean, even to read!
The Shaykh : This is a deviation from what I said!
The questioner: Yes.
The Shaykh : Yes, this is a deviation, my brother, from what I said. Your duty is to listen to both sides?
The questioner: Yes.
The Shaykh : But you, and now I am standing, I will return later to tell you that you did not answer my question. But now I say you did not fulfill the duty. I said to listen to both sides. You read with your own eyes there, and now we are asking you what is the example? You said, by Allah, I do not remember. How do you want to listen to both sides? It was obligatory for you to either bring the book or bring at least one example so that we study from two sides. First, let us assume it is as you said!
The questioner: Yes.
The Shaykh : Rather, I correct my speech. From what I said, I will say "as I thought," because your thought is not knowledge.
The questioner : Yes.
The Shaykh : Let us assume the matter is as you thought, I mean, his transmission is perfectly correct. Okay, what is the outcome? This is my second question. What is the outcome? You doubted al-Albani, I mean, because he erred in the issue!
The questioner : No, when I found this, I thought that he, I mean, judged, and this is an error. Of course, the rest of the book is correct, and thereby he even mentions at the end that, for example, the number of errors, the number of contradictions in the men in al-Tahdith, is seven thousand, and the third part will be published in the near future!
The Shaykh : May Allah forgive you. You deviated again, my brother. May Allah guide you!
The questioner : I did not understand what you want. An answer?
The Shaykh : Okay, I did not understand what I want. Why do you speak about what I do not want?
The questioner : I understood. I, this is an answer. I did not understand!
The Shaykh : You are saying you did not understand. Glory be to Allah!
The questioner : No, now I know what did not please you, I mean!
The questioner : Our Shaykh, regarding the second part.
The Shaykh : There is no power and no strength except by Allah, heh.
The students: Hehe.
The questioner : Our Shaykh, regarding the second part, I came across it and read some of it. My brother Abu al-Hasan gave me a printed copy.
The Shaykh: Yes.
The questioner : So I read from it. He sometimes puts circles with numbers, on the basis that he counts them at the end and produces the huge number of counts on nothing. He writes a simple word that does not concern you and does not concern him, and he writes a number on it. This is one note. The second thing is that you say, for example, the authentication of Ibn Hibban is known. He authenticates obscure narrators, and this is known to the least of the students of knowledge. And that the authentication of Ibn Hibban is known, and the scholars before you said that he authenticates obscure narrators. So he dwells on this and takes it up to make a fuss. This is from the category of tricks in the suspicion, in the doubts. The third thing is in the issue of Ibn Butayn.
The Shaykh : Ibn Butayn.
The questioner : Ibn Butayn, yes.
The Shaykh : Okay, what did he do with it?
The questioner : You say that he is better than Abu Salama. A hadith scholar who was, I mean, in his era or such, in his scholarly rank. So you said this one is more trustworthy than this one.
The Shaykh : Yes.
The questioner : So he kept rambling on about this too, and there is absolutely nothing in it!
The Shaykh : Yes.
The questioner : So it is of this kind!
The Shaykh : The important thing, may Allah bless you.
The questioner: Yes.
The Shaykh : My question to you is: did you fulfill your duty? You read the book and were affected, as you openly admitted. And I hope this is one of your good qualities, that you have developed a doubt. Was it not obligatory for you, in your capacity as a Muslim, a brother to us Muslims, either to verify the doubt or to remove it? Is this not the duty!
The questioner : Yes.
The Shaykh : You did not do it.
The questioner: Yes.
The Shaykh : Why is this not permissible?
The questioner : Yes.
The Shaykh : This is one point, yes.
The questioner: Yes.
The Shaykh : The second point: what is the outcome if I truly made a mistake? And who among the Muslims after the Messenger of Allah (peace and blessings be upon him) says that he does not make mistakes!
The questioner : No one.
The Shaykh : Is there anyone?
The questioner : No, everyone makes mistakes and hits the mark.
The Shaykh : Okay, does the standard for judging students of knowledge or scholars mean that we track their mistakes based on a personal opinion!
The questioner: Yes.
The Shaykh : To say he is al-Saqaf, this one? Is this the standard for knowing whether this man is a scholar or ignorant? To track his stumbles and ignore all his good deeds? Is this the way of the believers?
The questioner : It is a matter that requires balance, of course.
The Shaykh : I will answer, may Allah bless you?
The questioner: Yes.
The Shaykh : And that is enough of your evasion.
The questioner : Heh.
The Shaykh : Stay with me.
The questioner: Yes.
The Shaykh : Is it the way of the believers to track the stumbles of any scholar in the world, if we started from Abu Bakr to the last one today?
The questioner: Yes.
The Shaykh : Does anyone escape from making a mistake?
The questioner : No one escapes from making a mistake.
The Shaykh : Okay, so is the standard for knowing a person's worth, whether in his knowledge or in his righteousness, to track his mistakes and sins and ignore his correctness and good deeds? Is this the way?
The questioner : The answer is detailed.
The Shaykh : No, a brief answer, then the detailed one?
The questioner : There is no brief one, yes, sometimes and sometimes not!
The Shaykh : Is it in a brief question?
The questioner : So a brief answer.
The Shaykh : If I say you are right, or if I say no, what do you lose if I elaborate on yes or no afterwards!
The questioner : It makes no difference, does it?
The Shaykh : What do you lose? May Allah guide you, do not evade, say I lose nothing.
The questioner : I lose nothing, heh.
The Shaykh : Heh, Allahu Akbar, this is a problem.
The questioner: No, no.
The Shaykh : My brother, half of knowledge is asking a good question, half of knowledge.
The questioner : Ah, you are right, yes.
The Shaykh : Okay, now I want to ask you a brief question, will you give a lecture in your answer?
The questioner : The answer has details, I just mean, according to my understanding, my answer might be wrong!
The Shaykh : O Shaykh, may Allah guide you, do not rush me!
The questioner: Yes.
The Shaykh : If I tell you this light bulb is lit, and you have to give a lecture on how it got lit?
The questioner: No, no.
The Shaykh : No, I am saying it is lit, I am saying it is not off?
The questioner : Are there no clear, straightforward questions, and are there questions where we cannot answer with yes or no from the start?
The Shaykh : Subhan Allah, is there any doubt in Allah!
The questioner : Who doubts in Allah!
The Shaykh : Say, is there any doubt in Allah?
The questioner : There is no doubt in Allah.
The Shaykh : Say no, say yes, say whatever you want.
The questioner : It is amazing, O Shaykh, it is who doubts in Allah, Glorified and Exalted is He.
The Shaykh: Glory be to Allah!
The questioner : It is a self-evident question, this!
The Shaykh : O Shaykh, may Allah guide you, who doubts in Allah, this is the answer to the question: does anyone doubt in Allah? I am just asking you now, does anyone doubt in Allah? Let us see, do not evade?
The questioner: Hehehe.
The Shaykh : Does anyone doubt in Allah.
The questioner : I think I have bothered you, O Shaykh, so I will be silent, honestly!
The Shaykh : By Allah, you have bothered me, not with anything, keep that in mind, you have bothered me with your evasions, your dodging?
The questioner : Yes, I understood.
The Shaykh : Now I ask you a question, listen, O Shaykh, may Allah guide you!
The questioner : There is no god but Allah.
The Shaykh : I asked you, is there doubt in Allah, you did not answer. Now I ask you, I develop the question according to your way: does anyone doubt in Allah? Will you answer? One of the two questions? You do not speak because it is a confusing question, is that it?
The questioner : I answered you, O Shaykh?
The Shaykh: How.
The questioner : You said who doubts in Allah and that... after that?
The Shaykh : I am asking you, does anyone doubt in Allah.
The questioner : A self-evident answer, a self-evident answer, this!
The Shaykh: Yes.
The questioner : This is a self-evident answer!
The Shaykh : Listen, everyone, does anyone doubt in Allah.
The questioner : By Allah, heh heh.
The Shaykh : O Shaykh, learn, may Allah guide you, you came here!
The questioner : I did not understand, O Shaykh, what you mean.
The Shaykh : You came here to learn!
The questioner : Of course I came!
The Shaykh : And not to teach.
The questioner: Yes.
The Shaykh : And we are learning.
The questioner: Yes.
The Shaykh : Considering you, but I am speaking about you, you came here to learn.
The questioner: Yes.
The Shaykh : So why do you not learn?
The questioner : Because you are a Shaykh, you discuss with me and you want to say, meaning, you are convinced even.
The Shaykh : You know what I want!
The questioner : No, it is apparent.
The Shaykh : What is apparent?
The questioner : It is apparent that you are angry and you want to say that you made a mistake, I understood, I made a mistake.
The Shaykh : There is no power and no strength except in Allah, and if I wanted to tell you, did you make a mistake rightly or wrongly, I would go with you. Do you think I want to tell you you made a mistake? Do I want to tell you you made a mistake rightly or wrongly?
The questioner : No, rightly, if Allah wills?
The Shaykh : Okay, why do you not go with me?
The questioner : Heh.
The Shaykh: May Allah guide you.
The questioner : There is no god but Allah.
The Shaykh : Does anyone doubt in Allah?
The questioner : You are a Shaykh, why are you holding onto this question?
The Shaykh: Hehehe.
The students: Heh heh
The questioner : I do not want an answer, I do not want the answer?
The Shaykh : Okay, okay, I.
The questioner : But I do not doubt in Allah!
The Shaykh : Listen, may Allah guide you.
The questioner : But I do not doubt in Allah!
The Shaykh : May Allah guide you, if someone from the attendees answered.
The questioner: Yes.
The Shaykh : And I, my answer to the question: does anyone doubt in Allah? I say, I might say yes, I might say no, you say like me!
The questioner: Yes.
The Shaykh : And which of the two answers do you take?
The questioner : I did not understand, by Allah, I did not understand.
The Shaykh : May Allah guide you, you are living with us!
The questioner: Hehehe.
The Shaykh : You are living with your own mindset. Now it is not said, I answered the question: does anyone doubt in Allah? I said no, and this one said yes, which of us is right?
The questioner : One of you.
The Shaykh : Heh, look at her!
The questioner: Hehehe.
The Shaykh : Which of us is right, this one or me?
The questioner : The one who does not doubt in Allah, of course. I do not understand why you ask. The one who doubts in Allah, of course, it is the one who.
The Shaykh : O Shaykh, the one who doubts, we are not talking about the one who doubts, we are talking about the one who answers, he answers!
The questioner : Yes.
The Shaykh : About the question, about the question?
The questioner : No, I have no answer, honestly, I apologize, honestly?
The Shaykh : I advise you, do not read al-Saqaf's books, this!
The questioner: No.
The Shaykh : Do not read them.
The questioner : The young men.
The Shaykh : Because al-Saqaf's books require two things!
The questioner: Yes.
The Shaykh : First, knowledge.
The questioner: Yes.
The Shaykh : And no knowledge, and second, judgment, and no judgment!
The questioner: Yes.
The Shaykh : Therefore, stay with what you have of knowledge, as for reading the books of misguidance!
The questioner: Yes.
The Shaykh : And you are not able to distinguish truth from falsehood!
The questioner: Yes.
The Shaykh : And you are not able to distinguish truth from falsehood!
The questioner: Yes.
The Shaykh : This is the example that is cited as an example: is there any doubt in Allah? The answer is no. You are afraid to say the answer is no, then we developed the question: is there anyone who doubts in Allah? You do not answer either. I presented you with two examples?
The questioner: Yes.
The Shaykh : I say no one doubts in Allah, no one doubts in Allah. I am not talking about myself, no one among the created beings doubts in Allah. This one says yes, there are those who doubt in Allah. Also, you do not distinguish. Is this statement correct or is my statement correct? If you do not have the ability to discuss these two examples, which are clear as the sun in... the day?
The questioner : I understand what you want.
The Shaykh : I understand what you want.
The questioner : I understand what you want.
The Shaykh: Allahu Akbar.
The questioner : But the question, the question differs for me. There are questions that are answered with yes or no, and there are questions that are not answered with yes or no!
The Shaykh: May Allah guide you.
The questioner : I cannot measure.
The Shaykh: May Allah guide you.
The questioner : Every matter.
The Shaykh : And if you understand what I want, and you are doing what I want, you evade. Do you treat me fairly? You claim that you understand what I want.
The questioner: Yes.
The Shaykh : Then you evade the answer to what I want. Do you treat me fairly?
The questioner : I believe I am treating you fairly, of course, I do not believe in falsehood, I seek refuge in Allah.
The Shaykh : Yes, we ask Allah to guide you. Come on, everyone, leave as wise people... Welcome, if you want to sit here for an Arabic session, sit. No, no, here, come closer, come closer, come closer, and do not move away. Is it not that the closeness of bodies achieves the closeness of hearts in the bodies?
The students: Allahu Akbar.
The Shaykh: How are you?
The questioner : The Shaykh : He conveys his greetings to you.The Shaykh : Maqbul.
The Shaykh : And upon him be peace and blessings. How is he?
The questioner : In grace, we praise Allah and thank Him.
The Shaykh : We heard that he was unwell, may he have recovered and been healed.
The questioner : He is well and got married!
The Shaykh : Masha Allah, another one?
The questioner : A new one, from two months ago.
The Shaykh : I understand, meaning another one.
The questioner : Another one, another one.
The Shaykh : Meaning, on top of the first one.
The questioner : On top of the first one.
The Shaykh : Heh, good.
The questioner : And praise be to Allah, he is comfortable!
The Shaykh : May Allah bless him with both of them.
The questioner : Praise be to Allah.
The Shaykh : And convey my greetings to him.
The questioner : If Allah wills.
The Shaykh : And my congratulations.
The questioner : If Allah wills, he is well. May Allah preserve you!
The Shaykh : O Allah, bless him.
The questioner : Indeed.
The Shaykh : And open up between him and his family.
The questioner : Ameen. The Algerians convey their greetings to you!
The Shaykh : And peace be upon you and upon them.
The questioner : And they ask about you. What is the news of Algeria?
The Shaykh : The news of Algeria, we ask Allah to make the news of Algeria and the news of the entire Muslim world good.
The questioner: Yes.
The Shaykh : Because they are not good news bringing glad tidings!
The questioner : We want, O Shaykh, for you to visit Yemen.The Shaykh : ... and the scholars of knowledge, and praise be to Allah.
The Shaykh : May Allah bless you. We ask Allah to inspire us with good.
The questioner : The refuge is prepared for any Muslim who descends!
The Shaykh : I know.
The questioner : There are no problems.
The Shaykh : May Allah bless you all, but you have come to us while we are on the edge of the grave!
The questioner : May good be in you. We ask Allah, the Exalted and Mighty, to preserve you?
The Shaykh : Heh, may Allah keep you safe. Good.
The questioner : O Shaykh, what do you say to those of us in Yemen who say, "O coverer, O coverer!"
The Shaykh : No, this has no basis.
The questioner : May Allah reward you with good.
The Shaykh : But will you keep your questions in mind after we are finished with our brothers here?
The questioner : We have our brothers' car. I want to say, peace be upon you, and Allah's mercy and blessings, and praise be to Allah.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.