The Shaykh’s discussion with the student regarding the methodologies of the groups present in Afghanistan and how to reconcile them.

The Shaykh : As we agreed, I want to understand: Is it true that it is said that Hekmatyar and Sayyaf adopt the methodology of the Muslim Brotherhood?
The student: No.

The Shaykh : Is this true?
The student : No, it is not true.

The Shaykh : It is not true?
The student : Not at all.

The Shaykh : Okay, what methodology do they adopt?
The student : They have the Hanafi school, and they follow it.

The Shaykh : The Hanafi school?
The student: Yes.

The Shaykh : Fine, fine, al-Rahman and his followers.
The student: Yes.

The Shaykh : What do they adopt?
The student : The methodology of our righteous predecessors.

The Shaykh : Very good, if Jamil al-Rahman were alive.
The student: Yes.

The Shaykh : But he died to the mercy of Allah, and someone who represents him in his methodology took his place, and opened Kabul, and the Islamic flag was raised. Do you think he will agree with Hekmatyar, and the groups that adopt the Hanafi school, or will the others agree with the Salafi methodology?
The student : That is my opinion, but if Allah wills, they will agree.

The Shaykh : And I say with you, if Allah wills. But, but may Allah bless you, when we spoke with the professor earlier, Allah established a system for this nature, and established a system for this Shari'ah.
The student: Yes.

The Shaykh : And , this is the Sunnah of Allah in His creation, . I say: If Allah wills, you will not go there except to find that they have agreed on the Salafi school. But: "Not everything a person wishes for can he attain." So we do not speak in terms of hopes, but in terms of causes. If this jihad has been going on for twelve years, or less, or more—I do not know exactly—and they are different, this one is Salafi and that one is Hanafi, then now, between one evening and the next, Allah has helped the Muslims today who are scattered by His grace, not by His justice, because I heard the lecture earlier that by His grace He helped them against the polytheists, against the disbelievers, against the communists. What will be the ruling? Is it, as they say, the ruling of Islam? Now I want to seize the opportunity of this sitting. You are with me and I am with you. Do you believe in the depths of your heart that one of the four schools, which are the schools of the people of the Sunnah and the community, represents Islam?!
The student : As for me, Allah knows best.

The Shaykh : No, no, give an answer in the way we agreed. Does it represent or not represent?
The student : It does not represent.

The Shaykh : May Allah bless you, like that. So if the Hanafi school, which the majority of the existing parties in the jihad adopt, adopts a school that does not represent Islam by the Qur'an, the Sunnah, and the methodology of the righteous predecessors, then may Allah bless you, do not be deceived by what so-and-so says: that if they just take over Kabul, they will agree. No, this is the talk of one who has not delved into studying, first: the causes of the disagreement in reality, and then how this disagreement can be eliminated between one evening and the next, or does it require a jihad of a different type, other than the jihad they have undertaken, which is the scientific jihad and calling to the Book and the Sunnah.
The student: Peace be upon you.

The Shaykh-And upon you be peace- So it should not be imagined that if Allah wills, they will soon be in Kabul, because we believe that some evil is less than some, there is no doubt in that. But do not think, as you said earlier, that in Kabul they will agree. How will they agree? This one is Salafi and those are Hanafis. How will they agree? They must sit for many long years.
The student : Four or five years.

The Shaykh : No, half the talk has no answer. Listen to what I say: They must sit together, together, not just time passing over them. The Salafis, or more precisely, especially the Salafis, must sit with especially the Hanafis for many long years, conversing and discussing. After that, they agree on fundamental things, and they may differ on secondary things, because this disagreement occurred among the Companions themselves. But in the time of the Companions, there was not: so-and-so is a Malikite, so-and-so is a Hanafite, so-and-so is a Shafi'ite, so-and-so is a Hanbalite, four schools as is the reality now. No, it was not so. Therefore, they were agreed upon the Book and the Sunnah, but one of them might see an opinion that contradicts the other, and there is no harm in that. So this agreement, which you know is not a hundred percent agreement, but an agreement on the rules and principles, for the sake of achieving this agreement, the heads of the Salafi school, as they say today, and those who represent the Hanafi school, must meet, and perhaps—Allah knows—decades must pass until they agree. While they are agreeing, what should the ruling be? The Hanafi school, the Hanafi school. Why? Because this school is the one that prevails among the Afghan people, is it not? Rather, it is the one that prevails among those who represent the Afghan people. From here came the disagreement between Jamil al-Rahman and the rest and the other parties. So by linking the agreement to the removal of these causes, this is not a correct linking, first. And in your mention that until poverty is removed, this is not Islamic talk, this is not Islamic talk. However much poverty there is among the Afghans today, the poverty that was among the Companions was more severe than that, because today there are in other Muslim peoples those who can support them, even if only to a degree. But in the time of the Companions, there was absolutely no one to support them. And yet, they were the ones who deserved the victory of Allah, because they did not think about the worldly life. And the story of that Companion who was promised Paradise if he died a martyr, when he was asked, he said: "Between me and Paradise is only this date." He threw it on the ground and charged at the polytheists, and martyrdom was the result. Islam is established by such people. Islam is not established by individuals who think that they will live a comfortable, pleasant, good life in terms of material wealth. Individuals may think of this, tens, hundreds, thousands. But if the callers adopt this idea and say: that the agreement will be after the elimination of poverty, and of displacement, and of what is the third thing?
The student : Hunger.

The Shaykh : That is poverty, they mean hunger, the cause of which is poverty. While the fundamental causes of the establishment of the disagreement are not mentioned at all, even though it is the cause of the disagreement. We hope now, I say after this introduction and this question and answer: that you convey our greetings, first, to the parties that you praised for their religion and sincerity. Is the talk clear up to here?
The student: Yes.

The Shaykh : This is first. Second: that they announce to the Muslim world that they disavow this fitnah that occurred, and that they consider it as if it happened to themselves, with no difference between them and the group of Salafis who was represented by Jamil al-Rahman (may Allah have mercy on him). This is first. And second: that they announce clearly in the Muslim world that they will establish an Islamic state on the Book and the Sunnah, and not on the Hanafi school which they follow. This is what I say with sincerity, and I hope that you will perform and perform well, as is expected of you.
The student : Can I speak now?
Another student: And this is our opinion all together.

The Shaykh : There is no doubt in that, and the meaning of the one who asks permission to speak is that you have permission.
The student : No, my Shaykh, I just mean we stopped at a part, at a word in the previous talk.

The Shaykh: Go ahead.
The student : At the issue he was very surprised by.

The Shaykh : Yes.
The student : Excuse me, I have to leave now.
Another student: And we are leaving, but I want to explain to you, excuse me.
The student : It is not important, I must get up.

The Shaykh : What I warned about happened, we are withdrawing, or you are withdrawing!!!
The student : My Shaykh, I am traveling today.

The Shaykh : My brother, do not return, your excuse, I predicted this beforehand.
The student: Yes.

The Shaykh : And there is no prophecy after the Messenger, I predicted beforehand that we will gain time, because it is possible that I withdraw, it is possible that you withdraw.
The student : He left from me.

The Shaykh : Yes?
The student : He left from me, the withdrawal!

The Shaykh : Yes, so now we do not want an excuse. I know that you have an excuse. I mean, now if I want to withdraw, or the professor wants to withdraw, or this one, everyone wants to present an excuse.
The student: No.

The Shaykh: No.
The student: Correct.

The Shaykh : The important thing, please, what do you have now regarding the professor's talk?