Is it permissible for one who does not know the evidence in scholarly matters to approach the partisans and say, for example, "Our Shaykh Al-Albani said" or "Ibn Baz said," thereby exposing the scholars to abuse and insults from these partisans?

The questioner : Yes. Now, the question in a second form: Is it permissible for this listener to approach the partisans and expose the scholars of the Salaf to criticism and abuse by saying, "Our Shaykh (may Allah preserve him) Al-Albani said" or "(may Allah preserve him) Ibn Baz said," and so on, in front of partisans who do not believe that Al-Albani is a scholar and that Shaykh Ibn Baz is a scholar, and who do not consider them as an authority in their view?
The student : ... .

The questioner: Yes.

The Shaykh : Well, the mufti has given you the ruling.
The student : No, we do not attack.
Another student: And the allusion to their shaykhs, meaning, and in...

The questioner : I don't want to...

The Shaykh : You don't want to.
The student : No, I don't want to.

The Shaykh : You don't want to, what if it was...
The student : ... There is no god but Allah, I specified, I said the partisans.
Another student: For example, regarding the partisans, it is said that these Muslim Brothers are allowed to wear pants, for example, and our Shaykh says this is imitating the disbelievers, and so on, and the result is that the Shaykh is insulted.
Another student: Shaykh, with you, be calm now.
Another student: ...

The Shaykh : ... Here or there or there, do not waste our time.
The student : Until now, O Shaykh, all the defense you have provided, he is with it.

The Shaykh : ... But we are with the truth.
The student : May Allah reward you with good, this is what is expected from you.
Another student: By Allah, O Shaykh, this is what distinguishes you from all the shaykhs in the world that we know.

The Shaykh : O people, the thing that you hate, you are falling into it, how long has this been in Islam?
The student : Okay, O Shaykh, he does not dare.
Another student: Two years, two and a half years.
Another student: He is double-talking, I know it tonight.
The student : ... O Shaykh, sometimes he delves into matters...

The Shaykh : This is the good manner.
The student: No.

The Shaykh : This is wisdom.
The student : No, double-talking is not wisdom...
Another student: No, O Shaykh, now for example he delves into a matter in a discussion with people.

The Shaykh : The speech is not for you.
The student : ... .

The Shaykh : The speech is for someone else.
The student : I want to give another example, O Shaykh.

The Shaykh : Where is the wisdom, where is the wisdom, O people, that you are calling people to?
The student : We are in it.

The Shaykh : This one is two, three, four years old, you must treat him as you treat the Shaykh and more, when you find him, what do you do with him?
The student : You kiss his hand.

The Shaykh : You accept it against his will.
The student : ... .

The Shaykh : This is a man, may Allah reward him with good, may Allah guide him to Islam... the heat or you.
The student : Yes, yes.

The Shaykh : Maybe I said, or someone else, that by Allah, we were all like this.
The student : Yes, I was like this.
Another student: Yes, correct.

The Shaykh : This is the nature of man, the nature that the Messenger (peace be upon him) described.
The student : (peace and blessings be upon him).

The Shaykh : In his statement to that righteous young man whose father married him off when he was fifteen years old to protect him, I was not with you.
The student : ... Allah, they occupied us with the electricity, O our Shaykh, there is no god but Allah, yes.

The Shaykh : That young man whose father married him off when he was fifteen years old to protect him, based on his statement (peace be upon him): His father married him off, and although he was at this early age, he would stand in prayer at night and fast during the day. "After his father married him off, his father-in-law asked his daughter-in-law about her condition with her husband, and her answer was that she said: 'He has not yet lain with us on a bed'."
The student: Allah is the Greatest!
Another student: Abdullah.
Another student: Abdullah ibn Amr ibn al-As.

The Shaykh : It seems this young man was a youth, and I do not forget a narration that was narrated to me about Shaykh Maqbul with the young woman.
The student: Yes.

The Shaykh : This is a young man of fifteen, he must be hard, he must be agitated like a raging bull, cold, standing in prayer at night, fasting during the day It is very natural, he complained to the Messenger (peace be upon him). Of course, this is taken from the implication of the story: "O Messenger of Allah, we married him off, and if he is as if he has not been married." His wife says: He has not yet lain with us on a bed. Abdullah said: "Either the Messenger of Allah met me or he sent to me and said: يا عبد الله ، بَلَغَني أنك تقوم الليل وتصوم النهار ، ولا تقرب النساء O Abdullah, it has reached me that you stand in prayer at night and fast during the day, and you do not approach women.. He said: 'That was the case, O Messenger of Allah.'"
The story is long and perhaps it is known to those present, but the summary is: that the Prophet (peace and blessings be upon him), after he established for him the methodology that he should follow in his worship, in his fasting and his standing in prayer at night, and in his treatment of his wife and his visitors, said to him, and here is the point: إن لكل عمل شِرَّة ، إن لكل عمل شِرَّة ، ولكل شرَّة فترة ، فَمَن كانت فترته إلى سنَّتي فقد اهتدى ، ومن كانت فترته إلى بدعة فقد طغى Every deed has an initial enthusiasm, every deed has an initial enthusiasm, and for every initial enthusiasm there is a period of decline. So whoever’s period of decline is to my Sunnah has guided himself, and whoever’s period of decline is to an innovation has transgressed.Sahih Ibn Khuzaymah 5:197.

The questioner : With intensity, O Shaykh, a burst?

The Shaykh : A burst.

The questioner : Because I hear it as "shara" from our scholars there.

The Shaykh : A burst.

The questioner : For every deed, O Shaykh... a narration of a worshipper.

Another questioner : For every worshipper or for every deed?

The Shaykh : It is possible that there are narrations, this is the narration that we intended and memorized, the point is this man, Allah (Mighty and Majestic) saved him from shirk and misguidance and Allah guided him to Islam recently, so he has a burst now, so do not treat him as you treat each other, this is not at all of the wisdom that we are singing about, but rather we should cooperate with him in righteousness and piety. Among the cooperation is what our companion said... that you saw that he spoke with words in which there is harshness, there is a burst, there is intensity, you softened the matter, but he is not going to intensify and you are going to relax, and maybe you relax by mistake and let it go completely.
The student: Yes.

The Shaykh : No, but I wanted to mention a rule that this is not preserved, he said "Allah said," "The Messenger of Allah said," what does he do? Here Abu Fares, the matter was not that it was wisdom and so on, and so forth. He returned lastly and gave an example: these Muslim Brothers do not know, neither Shaykh So-and-so nor Shaykh So-and-so, and so on. Is it a good manner for the Sunni to say to the Khalfi, "My brother, this pant, this is not permissible to wear, this is from the clothing of the disbelievers, what do you know? This is what Shaykh So-and-so says." No, I say to you, here is the detail: if the one who is speaking with the person knows that he does not consider these scholars or shaykhs, it is not a good manner, but is it a mistake? That is, is he held accountable by Allah (Mighty and Majestic) if he says "Shaykh So-and-so says this statement"? No, that one will be the one who is mistaken.
The student: Yes.

The Shaykh : But it is not a good manner, because the intention of the good manner is to attract this opponent and try to teach him the truth from which he is repelled. But if he says "Shaykh So-and-so says this, and he is a scholar, but that one does not acknowledge his knowledge," what do we do for him? May Allah bless you, be gentle with your companion.
The student : Our Shaykh, if you allow me.

The Shaykh : Yes, please go ahead.
The student : If it is.

The Shaykh: Yes.
The student : If the one who denied does not have the word of Allah and the word of the Messenger (peace and blessings be upon him), and he may say to him, "Shaykh So-and-so said," he says, "I heard from Shaykh So-and-so the opposite of what you say, I do not believe in this statement," then he has not benefited, nor forbidden, nor clarified this evil for this person, what is his method? So, I say, may Allah know, it is necessary that he be with the evidence until he convinces this person who says to him "this is halal" or "this is haram."

The Shaykh : My brother Abu Ramez, it appears you were not with us at the beginning of the discussion.
The student : No, I was.
Another student: No, at the beginning of the discussion, no, Shaykh.

The Shaykh : No, he was not with us, definitely.
The student : Yes, yes.

The Shaykh : But it is okay, I am running, it will be doubled for me by Allah, I will repeat the discussion briefly, and either you say "By Allah, I was there at that time, I will follow the topic with you," or you were not, so now you are with me and you were.
The student : I was with you.

The Shaykh : How many ranks are there for the people who enjoin good and forbid evil?
The student : Three ranks.

The Shaykh : Here was Abu Fares with us.
The student : By Allah, I want to intercede for him, O Shaykh.

The Shaykh : You want to intercede for him, yes, in the best manner, or how?
The student : I heard the Shaykh say that the third rank...
Another student: ... so that we do not return...
The student : I doubted.

The Shaykh : No, well, double-talking, well, this is a man, a driver, like my story, but I double-talk on cars, but I do not double-talk on those who walk in knowledge.
The student : May Allah reward you with good.
Another student: Praise be to Allah who has spared them from what He has afflicted others with.

The Shaykh : Since you were with us, the one in the third rank, it is obligatory upon him to enjoin good and forbid evil... the mind of some of the attendees, and it is obligatory upon him to enjoin good?
The student: Yes.

The Shaykh : Okay, but this one does not know "Allah said," "The Messenger of Allah said," as you said in your last words.
The student : Yes, that is how I understood it, but he says that the one who does not know says, "This is not permissible." People ask him why he says that, and he replies, "I heard the shaykh say so and so." Then this man comes and says to him, "I heard from another source."

The Shaykh : May Allah guide you. I want your answer.
The student: Yes.

The Shaykh : How do you reconcile the fact that every one of these levels is required to enjoin good and forbid evil, when the third level does not know what Allah said or what the Messenger of Allah said? How can you go back and say that it is obligatory for him to say, "Allah said so and so, the Messenger of Allah said so and so"? You are going back to Abu Ayyub, who is, if Allah wills, a repentant person, even though he has passed away.
The student : Yes, so that means he must forbid it. My point is that he does not forbid it unless he preserves the statement, "Allah said so, the Messenger said so."

The Shaykh : Therefore, you are going back to Abu Ayyub.
The student: Yes.

The Shaykh : No, why not? Abu Ayyub should be with us, not you with him.
The student: Yes.

The Shaykh : If he is with us, he will be with us. Every level must forbid it, and based on the principle of لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا Allah does not charge a soul except [with that within] its capacity[Al-Baqarah 2:286], is that clear?
The student : Yes, it is clear.

The Shaykh : The scholar will tell you: "Allah said so, the Messenger of Allah said so." He might even give you a lecture until you get tired of it.
The student: Yes.

The Shaykh : And you are eager for knowledge.
The student: Yes.

The Shaykh : Why? Because he is a scholar. But another person, a student of knowledge, will tell you, "There is a verse and a hadith like this." He might stumble and limp until the end. The third level has nothing left of this or that.
The student: Yes.

The Shaykh : This one will tell you, "I heard so-and-so shaykh." لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا Allah does not charge a soul except [with that within] its capacity[Al-Baqarah 2:286] It is very necessary that all three levels have awareness of the general rules. Now, I am expanding with you and walking with you, and I am telling you how you are currently addressing the issue from a certain angle. This man is in front of me, and I am an uneducated man who cannot read or write, but I listen to the people of knowledge. I saw from him something that is wrong.
The student: Yes.

The Shaykh : So I forbade it to him, and he said to me, "What do you know? By Allah, I heard so-and-so shaykh say that." I said, "You do not know about this." So what happened now? What happened? He was not convinced.
The student : Yes, yes.

The Shaykh : So what happened?
The student : He made an effort... this is it.

The Shaykh : Haha, do you see how nice you are? You are nicer than Abu Wail.
The student : It was not doubled.

The Shaykh : It will not be doubled. Abu Ayyub. Look, if you want to give me an answer other than this one, I will change the example for you. Do you think everyone will be in this position when this common man forbids someone, and the forbidding is such that he says to him, "What do you know?" and he says, "By Allah, I heard so-and-so shaykh"? Are there people like that, or not?
The student : There are.

The Shaykh : So, are you religiously obligated to conduct an examination for me? What do I need to name it, an examination... an examination where it is not possible to reach the one being examined to see if, if we tell him, "So-and-so scholar says this," he will accept it or not? Are we obligated to this kind of excessive strictness?
The student: No.

The Shaykh : So why are you assuming in the first scenario that if he just says, "So-and-so shaykh," the other will say, "I do not believe in him"? Why don't you assume a second scenario? So all of this is excessive strictness, and Allah - Mighty and Majestic - has forbidden me from it أنا وأمَّتي براء من التكلُّف I and my Ummah are innocent of excessive strictness.. In any case, may Allah bless you all.
The student : And may He reward you.

The Shaykh : From here to there, to there, where... May Allah guide him.