What is the disagreement existing among the Salafis in Afghanistan?
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Al-'Umar: In it, the most important thing is verifying the text and tracing the hadiths, and in the references only.
Al-Halabi : It is a lot of referencing to *Al-Arwaa'* because *Al-Arwaa'* is, praise be to Allah, an encyclopedia.
The Shaykh : Yes.
Questioner: This is a chain of narration, may Allah bless you.
The Shaykh : On the occasion of mentioning the Victorious Group, the news we received about the disagreement that arose or broke out among our Salafi brothers was contradictory. Can we understand from you, I mean, what is the point of disagreement? And the people of Makkah know its valleys best.
The questioner : By Allah, you must listen toThe Shaykh : Waleed, he is better.
The Shaykh : No, the best of this is that you are both better, please proceed.
The questioner : The questioner is not more knowledgeable thanThe questioner : .
The Shaykh : No, Shaykh.
The questioner : Truly, O Shaykh.
The Shaykh : No, this is not...
The questioner : No, it is not from this angle. I also do not say that I do not know the secret of the disagreement, O Shaykh.
The Shaykh : Strange.
The questioner : And therefore I askedThe Shaykh : Waleed to speak.
Another questioner : I told you before.
The Shaykh : That is not possible.
The questioner : The original is that the disagreement is almost a partial disagreement in understanding. The issue is not in a direction regarding something in prioritizing matters. You cannot establish a specific criterion. You cannot reach a specific criterion in this, meaning the methodology of[Al-Ma'idah 5:8] is not available, unfortunately. Justice and fairness, I mean.
The Shaykh : This is a plague that exists, unfortunately. We say that the issue today is that the Muslim world needs purification and education. There is a great effort by various scholars in various countries for purification, but education in Islamic morals is, unfortunately, missing among most good Muslims, let alone others. But I imagine that reaching a lack of justice must be preceded by other causes. For example, we may see extremism from a group in a certain issue, and this extremism is met by another group with opposing extremism. This helps us discover the cause. So, you mean, you have not reached anything?
The questioner : As for what concerns me, I speak about myself, and I also heard this from some of the brothers, but perhaps if I speak, I will represent myself so that I do not misunderstand something.
The Shaykh : May Allah reward you with good.
The questioner : Because I did not understand that there is actually a disagreement worthy of this commotion. I did not say a single word on this topic. I bound myself to silence, so I did not respond at all. I defended, yes, and I said that I know some of those who spoke. By Allah, if I met him, I would kiss his head, because I know nothing about him but good.
The Shaykh : What Allah willed.
The questioner : And I gave you an example ofThe Shaykh : Rabee', yes. I said the issue is like this. And therefore I bound myself, even when the statement ofThe Shaykh : Abdul Aziz was issued, my words are known...
Another questioner : The one who spoke best in explaining the statement ofThe Shaykh : Ibn Baz is our brother Abu Badr, may Allah reward him with good. I heard more than one person, and I saw that the best thing among those who spoke is truly the words of our brother Abu Badr, and we do not praise anyone above Allah.
The questioner : And therefore I committed to this thing. And from the angle of, I said, perhaps I wished from the brothers, I wished from some of them, my students, that they came to me while I was present, and transportation between us is easy, and giving advice. And if there is an error, we agree on the original and agree on the methodology.
The Shaykh : That is it.
The questioner : Yes, and let us assume for the sake of argument that an error occurred in the application, for example. What do we do? We sit and discuss and understand each other.
The Shaykh : This is the obligation.
The questioner : None of that happened. And therefore I saw that I should commit to not speaking, not responding, and not discussing. A number of students came to me asking to enter into the discussion, so I said, no, O brothers. Perhaps this is a fitnah with its circumstances and causes, and it will disappear when the vision becomes clear for these brothers.
The Shaykh : Fine.
The questioner : With Allah's permission. And it is not hidden from you, or it is not hidden from you, part of the cause of the problem, which is what happened last year. And I am among those who spoke in the issue. Perhaps the tape reached you, or some of the tapes. Perhaps some of it was understood other than its true reality. Perhaps there are some brothers, and so on. So for this, because I did not understand a fundamental disagreement that a person can say, "I truly made a mistake and I retract it," and it is all talk in it and not in it, so I stopped. And this is what I also heard from others in this aspect of the Shaykhs, yes.
The Shaykh : The disagreement is in an issue that was presented and views differed on it. This is what should not create a gap between those who adhere to one methodology, the methodology of the Book and the Sunnah and what the righteous Salaf were upon. Because the Companions differed, we are more deserving to differ. It does not reach the point of discord and aggression, and perhaps accusing each other. This is the major problem.
The questioner : O our Shaykh, from the causes I sensed from what is conveyed to me is that there is an understanding in the original issue, in the original. An accusation that this group, or so-and-so and so-and-so from this group. And I say, I said to the one who said: Bring your proof. This talk has no basis.
The Shaykh : Yes.
The questioner : Yes, and I even said: Do you want us to sit with whom of the Shaykhs? And if I prefer to sit with them, any one of the trusted scholars, and they are all trusted, with Allah's permission we will sit with him.
The Shaykh : This is the truth.
The questioner : And among those I mentioned, by Allah, I mentioned you.
The Shaykh : Yes.
The questioner : I said we sit withThe Shaykh : , and let him say his decisive word in this word in this issue. But sometimes there is an error in the origin of the problem with them.
The Shaykh : Yes, it is so.
The questioner : Yes, if the original is removed, the branch is removed. It arose from it.
The Shaykh : Yes, indeed.
The questioner : So I say the original, the original of the issue is based on an error. And what is built on an error branches out into error, O our Shaykh. This is the aspect of the topic. And therefore I saw, I said, perhaps the events that passed are a fitnah. And you know the fitnahs, there are those who enter, between the Companions at al-Jamal and Siffin, who entered.
The Shaykh : They fish in murky water.
The questioner : And this is what I imagine now. It began to be sensed that there is a third group with gains and interests. Yes, and the word of truth, if a person says it, may have a price sometimes. And I am confident, with Allah's permission, that the truth will become clear. And these, if Allah wills, among them are those who will return to the truth. And by Allah, whoever guides me to the truth, I will pray for him in his absence. Not only returning to the truth, this is a matter agreed upon, and praise be to Allah. But with that, he will continue to pray for him in his absence, because he guided him to an error. If he meets Allah, Glorified and Exalted is He, while he is on this error, it is another issue. This is a summary of what I understand from the topic. As for its details, as for... I do not have truly now a disagreement on nothing.
The Shaykh : By Allah, this is the problem.
The questioner : Their disagreement is on nothing.
The Shaykh : We thought we would benefit from the people of Makkah.
The questioner : Absolutely not, I...
The Shaykh : And we are far away, we rely on the tapes. This is not enough at all.
The questioner : Even the tapes, O our Shaykh. There is, for example, an observation. I give one model example.
The Shaykh : Please.
The questioner : Fiqh of Reality. I delivered it in the mosque andThe Shaykh : was present. ThenThe Shaykh : went, the one who, as I said a moment ago, delivers impromptu. A phrase may slip out or a word may be understood other than what the speaker intended. Immediately after, a book came out, which is *Fiqh of Reality*, I published it and clarified, and I said that some people contacted me and expressed some observations and suggestions. So I corrected the true observations, and responded to some of the suggestions, and thanked the supporters and opponents for their position.
The Shaykh : What Allah willed.
The questioner : ... So here, since the book has come out, let the discussion be on what is in the book, because the book has come out. And not on a word that was delivered, which may have been understood from it. The listener may have understood other than the speaker. This one may have intended this and this one intended that. So I was careful to bring some of the existing copies, perhaps they will clarify some of these issues, and may Allah reward with good whoever...
The Shaykh : I mean, you delivered the lecture related to Fiqh of Reality.
The questioner : Yes.
The Shaykh : Then observations and objections came to you and discussions took place, and so on?
The questioner : Yes.
The Shaykh : So what I was convinced of from them, I added.
The questioner : Yes.
The Shaykh : Then it was printed.
The questioner : Yes, it is available and printed from the beginning of the year, the beginning of this year.
The Shaykh : As for after the printing, did anything come to you?
The questioner : No, after the printing nothing came, yes, because the observations were in one or two points. And I said truly, there was no ambiguity that was happening, so I removed it.
The Shaykh : Fine.
The questioner : Rather, I clarified this. Not only removal, but I clarified in the introduction the difference from what was understood to be, perhaps an error from the speaker, perhaps an error from the listener, and perhaps they share in the error.
The Shaykh : That means we now understand that it is not permissible to rely on the tape.
The questioner : By Allah, yes, I say this, especially from someone who is known to be ...
Al-Halabi : It is a lot of referencing to *Al-Arwaa'* because *Al-Arwaa'* is, praise be to Allah, an encyclopedia.
The Shaykh : Yes.
Questioner: This is a chain of narration, may Allah bless you.
The Shaykh : On the occasion of mentioning the Victorious Group, the news we received about the disagreement that arose or broke out among our Salafi brothers was contradictory. Can we understand from you, I mean, what is the point of disagreement? And the people of Makkah know its valleys best.
The questioner : By Allah, you must listen toThe Shaykh : Waleed, he is better.
The Shaykh : No, the best of this is that you are both better, please proceed.
The questioner : The questioner is not more knowledgeable thanThe questioner : .
The Shaykh : No, Shaykh.
The questioner : Truly, O Shaykh.
The Shaykh : No, this is not...
The questioner : No, it is not from this angle. I also do not say that I do not know the secret of the disagreement, O Shaykh.
The Shaykh : Strange.
The questioner : And therefore I askedThe Shaykh : Waleed to speak.
Another questioner : I told you before.
The Shaykh : That is not possible.
The questioner : The original is that the disagreement is almost a partial disagreement in understanding. The issue is not in a direction regarding something in prioritizing matters. You cannot establish a specific criterion. You cannot reach a specific criterion in this, meaning the methodology of
and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness
ولا يجرمنكم شنئان قوم على ألا تعدلوا اعدلوا هو أقرب للتقوىThe Shaykh : This is a plague that exists, unfortunately. We say that the issue today is that the Muslim world needs purification and education. There is a great effort by various scholars in various countries for purification, but education in Islamic morals is, unfortunately, missing among most good Muslims, let alone others. But I imagine that reaching a lack of justice must be preceded by other causes. For example, we may see extremism from a group in a certain issue, and this extremism is met by another group with opposing extremism. This helps us discover the cause. So, you mean, you have not reached anything?
The questioner : As for what concerns me, I speak about myself, and I also heard this from some of the brothers, but perhaps if I speak, I will represent myself so that I do not misunderstand something.
The Shaykh : May Allah reward you with good.
The questioner : Because I did not understand that there is actually a disagreement worthy of this commotion. I did not say a single word on this topic. I bound myself to silence, so I did not respond at all. I defended, yes, and I said that I know some of those who spoke. By Allah, if I met him, I would kiss his head, because I know nothing about him but good.
The Shaykh : What Allah willed.
The questioner : And I gave you an example ofThe Shaykh : Rabee', yes. I said the issue is like this. And therefore I bound myself, even when the statement ofThe Shaykh : Abdul Aziz was issued, my words are known...
Another questioner : The one who spoke best in explaining the statement ofThe Shaykh : Ibn Baz is our brother Abu Badr, may Allah reward him with good. I heard more than one person, and I saw that the best thing among those who spoke is truly the words of our brother Abu Badr, and we do not praise anyone above Allah.
The questioner : And therefore I committed to this thing. And from the angle of, I said, perhaps I wished from the brothers, I wished from some of them, my students, that they came to me while I was present, and transportation between us is easy, and giving advice. And if there is an error, we agree on the original and agree on the methodology.
The Shaykh : That is it.
The questioner : Yes, and let us assume for the sake of argument that an error occurred in the application, for example. What do we do? We sit and discuss and understand each other.
The Shaykh : This is the obligation.
The questioner : None of that happened. And therefore I saw that I should commit to not speaking, not responding, and not discussing. A number of students came to me asking to enter into the discussion, so I said, no, O brothers. Perhaps this is a fitnah with its circumstances and causes, and it will disappear when the vision becomes clear for these brothers.
The Shaykh : Fine.
The questioner : With Allah's permission. And it is not hidden from you, or it is not hidden from you, part of the cause of the problem, which is what happened last year. And I am among those who spoke in the issue. Perhaps the tape reached you, or some of the tapes. Perhaps some of it was understood other than its true reality. Perhaps there are some brothers, and so on. So for this, because I did not understand a fundamental disagreement that a person can say, "I truly made a mistake and I retract it," and it is all talk in it and not in it, so I stopped. And this is what I also heard from others in this aspect of the Shaykhs, yes.
The Shaykh : The disagreement is in an issue that was presented and views differed on it. This is what should not create a gap between those who adhere to one methodology, the methodology of the Book and the Sunnah and what the righteous Salaf were upon. Because the Companions differed, we are more deserving to differ. It does not reach the point of discord and aggression, and perhaps accusing each other. This is the major problem.
The questioner : O our Shaykh, from the causes I sensed from what is conveyed to me is that there is an understanding in the original issue, in the original. An accusation that this group, or so-and-so and so-and-so from this group. And I say, I said to the one who said: Bring your proof. This talk has no basis.
The Shaykh : Yes.
The questioner : Yes, and I even said: Do you want us to sit with whom of the Shaykhs? And if I prefer to sit with them, any one of the trusted scholars, and they are all trusted, with Allah's permission we will sit with him.
The Shaykh : This is the truth.
The questioner : And among those I mentioned, by Allah, I mentioned you.
The Shaykh : Yes.
The questioner : I said we sit withThe Shaykh : , and let him say his decisive word in this word in this issue. But sometimes there is an error in the origin of the problem with them.
The Shaykh : Yes, it is so.
The questioner : Yes, if the original is removed, the branch is removed. It arose from it.
The Shaykh : Yes, indeed.
The questioner : So I say the original, the original of the issue is based on an error. And what is built on an error branches out into error, O our Shaykh. This is the aspect of the topic. And therefore I saw, I said, perhaps the events that passed are a fitnah. And you know the fitnahs, there are those who enter, between the Companions at al-Jamal and Siffin, who entered.
The Shaykh : They fish in murky water.
The questioner : And this is what I imagine now. It began to be sensed that there is a third group with gains and interests. Yes, and the word of truth, if a person says it, may have a price sometimes. And I am confident, with Allah's permission, that the truth will become clear. And these, if Allah wills, among them are those who will return to the truth. And by Allah, whoever guides me to the truth, I will pray for him in his absence. Not only returning to the truth, this is a matter agreed upon, and praise be to Allah. But with that, he will continue to pray for him in his absence, because he guided him to an error. If he meets Allah, Glorified and Exalted is He, while he is on this error, it is another issue. This is a summary of what I understand from the topic. As for its details, as for... I do not have truly now a disagreement on nothing.
The Shaykh : By Allah, this is the problem.
The questioner : Their disagreement is on nothing.
The Shaykh : We thought we would benefit from the people of Makkah.
The questioner : Absolutely not, I...
The Shaykh : And we are far away, we rely on the tapes. This is not enough at all.
The questioner : Even the tapes, O our Shaykh. There is, for example, an observation. I give one model example.
The Shaykh : Please.
The questioner : Fiqh of Reality. I delivered it in the mosque andThe Shaykh : was present. ThenThe Shaykh : went, the one who, as I said a moment ago, delivers impromptu. A phrase may slip out or a word may be understood other than what the speaker intended. Immediately after, a book came out, which is *Fiqh of Reality*, I published it and clarified, and I said that some people contacted me and expressed some observations and suggestions. So I corrected the true observations, and responded to some of the suggestions, and thanked the supporters and opponents for their position.
The Shaykh : What Allah willed.
The questioner : ... So here, since the book has come out, let the discussion be on what is in the book, because the book has come out. And not on a word that was delivered, which may have been understood from it. The listener may have understood other than the speaker. This one may have intended this and this one intended that. So I was careful to bring some of the existing copies, perhaps they will clarify some of these issues, and may Allah reward with good whoever...
The Shaykh : I mean, you delivered the lecture related to Fiqh of Reality.
The questioner : Yes.
The Shaykh : Then observations and objections came to you and discussions took place, and so on?
The questioner : Yes.
The Shaykh : So what I was convinced of from them, I added.
The questioner : Yes.
The Shaykh : Then it was printed.
The questioner : Yes, it is available and printed from the beginning of the year, the beginning of this year.
The Shaykh : As for after the printing, did anything come to you?
The questioner : No, after the printing nothing came, yes, because the observations were in one or two points. And I said truly, there was no ambiguity that was happening, so I removed it.
The Shaykh : Fine.
The questioner : Rather, I clarified this. Not only removal, but I clarified in the introduction the difference from what was understood to be, perhaps an error from the speaker, perhaps an error from the listener, and perhaps they share in the error.
The Shaykh : That means we now understand that it is not permissible to rely on the tape.
The questioner : By Allah, yes, I say this, especially from someone who is known to be ...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.