The Shaykh al-Halabi asked the Shaykh al-Albani to comment on some of al-Sayyaf's statements regarding his threats against some of the opponents of the Afghan jihad.
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Al-Halabi: A moment ago, our Shaykh warned the speakers, saying it is better for you to remain silent, otherwise I will speak and reveal the truth of these fitan (trials) and their roots, and so on. I do not know, my Shaykh, from the Shari'ah perspective, if one reveals the truth of these matters and ties silence to it, or silence in exchange for such and such, I do not know.
The Shaykh: By Allah, we want to know so that we can answer such a question. We want to know what is included in such a threat, is that clear?
The questioner : Approximately.
The Shaykh: Not specifically? Okay, what is the approximation?
The questioner: He means regarding the actions of the Saudi intelligence and the support of some preachers and scholars, except for the Saudi government, meaning in plotting conspiracies against this jihad. They have, regarding the Afghans, Hekmatyar and Rabani, and they have documents they obtained from Saudi Arabia to condemn these people who are now standing on the minbars speaking against the jihad. He fears that if he speaks about this matter, no benefit will result, but rather harm will occur. He weighed the benefit and the harm between two harms, and he did not speak. He said, if they continue in that, we will speak.
The Shaykh: If this is true, there is a point of view in it.
Al-Halabi: Why is it not said in return, now, and you know this is a matter of give and take? Why is it not said that these documents are forged, like those documents they say are forged and fabricated by so-and-so? Does this statement refute it, my Shaykh, or not?
The Shaykh: We said earlier that it is extremely difficult for a person to conduct an investigation. How could it not refute it?
The questioner: A person judges by the apparent when he sees, for example, a preacher or a scholar sitting with Fahd and issuing fatwas according to what Fahd desires. This is from the perspective of the apparent that he is loyal to this ruler. If high-level documents and clarifications and publications are issued regarding this preacher that he is loyal, then that is the truth of the matter. But if it is issued regarding al-Sayyaf that he is a mushrik (one who associates partners with Allah) and seeks help from other than Allah, and this is what others explicitly state, and this is what is found in the books, contrary to what was published about him, then it becomes clear from the seals and publications issued against al-Sayyaf that these are false.
The Shaykh: In any case, the matter requires precise tracking. Okay, is that all for al-Sayyaf's sermon?
The questioner: Now, regarding Hekmatyar, there are three observations. The first observation, of course, the time is short, three-quarters of an hour. The first observation is that the sound is low but it is audible. The second matter is that Hekmatyar's Arabic is not strong like al-Sayyaf's, so it requires concentration. And the third matter is an important one: Hekmatyar mentions that he has two hundred and thirty thousand armed men. Okay, this number that he mentioned is what these recorders have with them. As for the actual presence on the battlefield in the jihad, it does not exceed more than five thousand individuals, at most between five and ten thousand. As for the rest, they are enrolled in schools and among the displaced persons who have finished. The important thing is that what has been recorded from the beginning of the jihad to this hour is two hundred and thirty thousand armed men. At one point, they asked him, saying, why do you mention such a number?
The Shaykh: They said to him?
The questioner: Why do you mention such a number when you are not even present on the front? He noted that he wants to frighten the enemies with this. Of course, this is a private interview and not a public one, and it was not published either. Of course, this matter is a necessity for the mujahideen. Hekmatyar's speech, it is supposed that he should state the original number. For example, a scholar from Iraq, not a scholar namedThe Shaykh : Sami, who relies on his words in Iraq, went to Hekmatyar a period ago, last year, and asked him, do you need men? He said, no, we do not need men, we have such and such fighters. And the truth is the opposite of that. And now, he was forced in this period to cling to the Arabs, and he said it explicitly on a tape, a video tape, twice, saying, we need you, O Arabs, we need you... It is not reasonable that you have two hundred and thirty thousand and you say you need Arabs. So, the two hundred and thirty thousand he mentioned from the beginning of the jihad to its end are registered with him, but the actual presence is different. Just an observation so that it is not published that they are two hundred and thirty thousand fighters.
The Shaykh: You are content, or you will become...
The questioner: As for me, this was a concession to the desire of my brothers...
The Shaykh: What Allah willed, a good thing.
The Shaykh: By Allah, we want to know so that we can answer such a question. We want to know what is included in such a threat, is that clear?
The questioner : Approximately.
The Shaykh: Not specifically? Okay, what is the approximation?
The questioner: He means regarding the actions of the Saudi intelligence and the support of some preachers and scholars, except for the Saudi government, meaning in plotting conspiracies against this jihad. They have, regarding the Afghans, Hekmatyar and Rabani, and they have documents they obtained from Saudi Arabia to condemn these people who are now standing on the minbars speaking against the jihad. He fears that if he speaks about this matter, no benefit will result, but rather harm will occur. He weighed the benefit and the harm between two harms, and he did not speak. He said, if they continue in that, we will speak.
The Shaykh: If this is true, there is a point of view in it.
Al-Halabi: Why is it not said in return, now, and you know this is a matter of give and take? Why is it not said that these documents are forged, like those documents they say are forged and fabricated by so-and-so? Does this statement refute it, my Shaykh, or not?
The Shaykh: We said earlier that it is extremely difficult for a person to conduct an investigation. How could it not refute it?
The questioner: A person judges by the apparent when he sees, for example, a preacher or a scholar sitting with Fahd and issuing fatwas according to what Fahd desires. This is from the perspective of the apparent that he is loyal to this ruler. If high-level documents and clarifications and publications are issued regarding this preacher that he is loyal, then that is the truth of the matter. But if it is issued regarding al-Sayyaf that he is a mushrik (one who associates partners with Allah) and seeks help from other than Allah, and this is what others explicitly state, and this is what is found in the books, contrary to what was published about him, then it becomes clear from the seals and publications issued against al-Sayyaf that these are false.
The Shaykh: In any case, the matter requires precise tracking. Okay, is that all for al-Sayyaf's sermon?
The questioner: Now, regarding Hekmatyar, there are three observations. The first observation, of course, the time is short, three-quarters of an hour. The first observation is that the sound is low but it is audible. The second matter is that Hekmatyar's Arabic is not strong like al-Sayyaf's, so it requires concentration. And the third matter is an important one: Hekmatyar mentions that he has two hundred and thirty thousand armed men. Okay, this number that he mentioned is what these recorders have with them. As for the actual presence on the battlefield in the jihad, it does not exceed more than five thousand individuals, at most between five and ten thousand. As for the rest, they are enrolled in schools and among the displaced persons who have finished. The important thing is that what has been recorded from the beginning of the jihad to this hour is two hundred and thirty thousand armed men. At one point, they asked him, saying, why do you mention such a number?
The Shaykh: They said to him?
The questioner: Why do you mention such a number when you are not even present on the front? He noted that he wants to frighten the enemies with this. Of course, this is a private interview and not a public one, and it was not published either. Of course, this matter is a necessity for the mujahideen. Hekmatyar's speech, it is supposed that he should state the original number. For example, a scholar from Iraq, not a scholar namedThe Shaykh : Sami, who relies on his words in Iraq, went to Hekmatyar a period ago, last year, and asked him, do you need men? He said, no, we do not need men, we have such and such fighters. And the truth is the opposite of that. And now, he was forced in this period to cling to the Arabs, and he said it explicitly on a tape, a video tape, twice, saying, we need you, O Arabs, we need you... It is not reasonable that you have two hundred and thirty thousand and you say you need Arabs. So, the two hundred and thirty thousand he mentioned from the beginning of the jihad to its end are registered with him, but the actual presence is different. Just an observation so that it is not published that they are two hundred and thirty thousand fighters.
The Shaykh: You are content, or you will become...
The questioner: As for me, this was a concession to the desire of my brothers...
The Shaykh: What Allah willed, a good thing.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.