What is your opinion of 'Abd Allah al-Sa'd?
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The questioner : What is your opinion of 'Abd Allah al-Sa'd?
The Shaykh : 'Abd Allah, what is he?
The questioner : Al-Sa'd.
The Shaykh : Al-Sa'd.
The questioner : ... from our region ... .
The Shaykh : 'Abd Allah, what is he? I mean, he has many, many things, because his theoretical knowledge is not practical. I listened to two of his tapes, and about two months ago, before I listened to the two tapes, I was told about some of his ideas. So I recorded a tape to clarify their error, and then I listened to two tapes of his in which there are very strange things that no scholar says. I thought that his study is theoretical and not practical. One of the things that became fixed in my mind about him after listening to the two tapes is that he says that the unknown hadith is one that most scholars authenticate. This falls under the definition of an authentic hadith in their view. It becomes clear to him that this is an error. And from his style, which distinguishes his speech and is considered a science for him, he says "yes" every little while, "yes" every little while. Do you agree, or have you not listened to him?
The student : By Allah, I attended his lectures twice, meaning ... .
The Shaykh : Yes.
The student : And it became clear to me that the man, meaning, has very, very opinions, as you said, that are ... .
The Shaykh : Among the very, very dangerous things, and this is against and opposite to the methodology of the scholars of hadith. He says, "It is necessary to look at the text before the chain of narration." Who says this to his students? The best of them will be, without doubt, ... . This is very dangerous speech and contradicts the explicit statement in the books of hadith, which agreed on the saying that "the chain of narration is part of the religion" and "if it were not for the chain of narration, whoever wished would say what he wished." He is speaking to the young people in front of him, saying that it is necessary to look at the text before the chain of narration. What is this speech? Without doubt, every person of intellect and understanding knows that the Prophetic hadiths, in terms of being subject to reason or not, are divided into three categories. One category, as the jurists say, is rational in meaning. One category is unseen and not rational in meaning. One category is in the middle between this and that. As for what relates to the first category, it is possible to utter such speech in it.
The questioner : ... .
The Shaykh : Yes. As for what is from the other two categories, especially the second, which is an unseen matter, how do you judge? Your rule that you look at the text, what do you look at in the text? No, its path is the path of the chain of narration. In fact, the path of the three categories is the chain of narration. Why? Because what is not from the first category in my previous division, which is that it is rational in meaning, this differs from person to person, from scholar to scholar. So if we want to apply our minds, our opinions, and our independent legal reasoning, it will hit the hadith of the Messenger of Allah (peace and blessings be upon him) what hit the Torah and the Gospel of distortion, change, and alteration. Therefore, the original is the chain of narration. So when I saw him establishing this destructive rule in front of young people, I knew that this means a lesson in the science of terminology, a theoretical study. In my opinion, he is also one of the young ones. I do not think he reaches the age of forty or fifty years. I do not think so.
The questioner : In ... .
The Shaykh : This is it. Yes, and this is the case of all these young people today who feel that they have understood something of what came in the books of the people, so they think that they have reached the highest level in this science, while the science of hadith, if the scholar does not practice it practically and applicationally, will not be of much benefit.
The student : ... looking at the text before the chain of narration, meaning, is a very dangerous matter. And this opens the door for the groups who say, "This hadith contradicts the Qur'an" or "it does not contradict the Qur'an" or such.
The Shaykh : Yes, exactly.
The student : And they do not know about ... meaning.
The Shaykh : And sometimes they deny some examples by saying, "This is rejected by reason and by the Shari'ah."
The questioner : What Allah willed.
The Shaykh : He uses the word "reason" a lot. I remember from the examples I heard this from him.
The student : By Allah, I have not heard it, but I know that he has ... opinions that contradict the rules which I think the people of hadith are upon.
The Shaykh : I know this.
The student : But, O Shaykh, some ... that ... the science of hadith, as is necessary regarding the rules ... and he said, "What is your opinion of him ... something, but he relies on him ... .
The Shaykh: Yes.
The student : So there is no difference between ... in general and the one who adopts the methodology of the people of hadith, meaning he has a means ... so when ... the Salafis ... in general, and there is absolutely no one with us except the groupThe Shaykh : 'Abd al-'AzizThe Shaykh : 'Abd al-'Aziz, who is qualified to place, for example, the rules of the people of hadith in his lessons in what is this category that you are referring to? So we ... .
The Shaykh : ... .
The student : AndThe Shaykh : 'Abd Allah al-Sa'd, I see him as one of those who authenticated by the early scholars of hadith, for example ... al-Hakim and others, does not re-examine ... because these are more knowledgeable and more wise, and so on. So the hadiths that are originally left, there is no ... Allah knows best ... .
The Shaykh : For this, you reminded me. He says very strange things. He classifies the scholars of hadith, I think, making the last one whose speech is accepted for authentication and weakening al-Daraqutni. And after that, it is finished, so it is over. So it seems he is following the path of Ibn al-Salah, whom he mentioned in his book *Introduction to the Science of Hadith*. He goes there in the way of the followers of a school of jurisprudence in fiqh. How do the followers say that the door of independent legal reasoning was closed in the fourth century? Likewise, Ibn al-Salah says that the judgment on hadiths, authentication, and weakening is finished. So thisThe Shaykh : 'Abd Allah places, meaning, as if he is the judge in such a matter, that up to al-Daraqutni he accepts their authentication and accepts their weakening, but after that, no. I also, this word reminded me now that I rambled in my recorded tape that how does this man say this speech? We know that the scholars of hadith, al-Daraqutni and those above him, differ just as the jurists differ completely. And this is the Sunnah of Allah in His creation. A man agrees with so-and-so and weakens so-and-so's hadith, authenticates so-and-so's hadith and weakens so-and-so's. What is the reason for Shaykh 'Abd Allah al-Sa'd in such a difference? Is it not necessary for him to apply the rules of the science of hadith? It is necessary for him to do so. Well, we left this layer that ended with al-Daraqutni. There are hadiths in the Musnads, the Fayd, and the Juz' and so on, on which there is no text from the early scholars.
The questioner : And no ... .
The Shaykh : Ah, I say there is no text, meaning authentication and weakening. This means this is denying the Sunnah and breaking the Ummah. It is a very abundant material of hadiths of the Messenger (peace be upon him). Why? Because he does not trust the speech of the later scholars. Then I saw him exaggerate in some words, and although he is, to some extent, well-mannered, he hints, as it is said, at my channel. He says that in the present age, there are those who authenticate hadiths that are agreed upon to be weak, and weaken hadiths that are agreed upon to be authentic. I seek refuge in Allah from being among the ignorant. So his study is not a scientific, hadithic, or principled study. So I fear that he will have bad effects on the young people of the present age.
The student : By Allah, I, my Shaykh, meaning ... why did he say ... there was no room to speak with him about what I heard about him, although he was among his students. Yes, but there was room for denial in some matters that occurred in his gathering. It was the denial of the Sunnah that a man forgot to say to his wife, meaning the blessing supplication for the wife, he said, "Glory be to Him who subjected this to us" or such. So I denied it to him for that, that the hadiths of the Prophet (peace and blessings be upon him) should not be ... .
The Shaykh : Yes.
The student : Yes, so in reality, he spoke the truth and pointed to those in his gathering to stop, knowing that that person was a student of knowledge, meaning counted among the people of knowledge. So this means that the Peninsula is still in need of a student of hadith who follows the hadithic rules as they should. And this is the key to our speech with our brother Usamah, that we are, in reality, deprived in this matter, because there are some things and some conflicts that a person who studied hadith theoretically, terminology, and so on, might say, and there is no one who devotes himself to responding to it, or there is no one who establishes the proof against him.
The Shaykh: Yes.
The student : As for the students, meaning, all the people of hadith there who love hadith were raised on the introductions, your blessed introductions in which you placed, and praise be to Allah, hadithic rules. And without doubt, a person is not protected from error, but what we see is that there is no one except that he has praised and been pleased with those introductions, which we ask Allah to make among his good deeds on the day when neither wealth nor children will benefit. Yes, the brother had a question. What did I tell you, O Shaykh?
The Shaykh : 'Abd Allah, what is he?
The questioner : Al-Sa'd.
The Shaykh : Al-Sa'd.
The questioner : ... from our region ... .
The Shaykh : 'Abd Allah, what is he? I mean, he has many, many things, because his theoretical knowledge is not practical. I listened to two of his tapes, and about two months ago, before I listened to the two tapes, I was told about some of his ideas. So I recorded a tape to clarify their error, and then I listened to two tapes of his in which there are very strange things that no scholar says. I thought that his study is theoretical and not practical. One of the things that became fixed in my mind about him after listening to the two tapes is that he says that the unknown hadith is one that most scholars authenticate. This falls under the definition of an authentic hadith in their view. It becomes clear to him that this is an error. And from his style, which distinguishes his speech and is considered a science for him, he says "yes" every little while, "yes" every little while. Do you agree, or have you not listened to him?
The student : By Allah, I attended his lectures twice, meaning ... .
The Shaykh : Yes.
The student : And it became clear to me that the man, meaning, has very, very opinions, as you said, that are ... .
The Shaykh : Among the very, very dangerous things, and this is against and opposite to the methodology of the scholars of hadith. He says, "It is necessary to look at the text before the chain of narration." Who says this to his students? The best of them will be, without doubt, ... . This is very dangerous speech and contradicts the explicit statement in the books of hadith, which agreed on the saying that "the chain of narration is part of the religion" and "if it were not for the chain of narration, whoever wished would say what he wished." He is speaking to the young people in front of him, saying that it is necessary to look at the text before the chain of narration. What is this speech? Without doubt, every person of intellect and understanding knows that the Prophetic hadiths, in terms of being subject to reason or not, are divided into three categories. One category, as the jurists say, is rational in meaning. One category is unseen and not rational in meaning. One category is in the middle between this and that. As for what relates to the first category, it is possible to utter such speech in it.
The questioner : ... .
The Shaykh : Yes. As for what is from the other two categories, especially the second, which is an unseen matter, how do you judge? Your rule that you look at the text, what do you look at in the text? No, its path is the path of the chain of narration. In fact, the path of the three categories is the chain of narration. Why? Because what is not from the first category in my previous division, which is that it is rational in meaning, this differs from person to person, from scholar to scholar. So if we want to apply our minds, our opinions, and our independent legal reasoning, it will hit the hadith of the Messenger of Allah (peace and blessings be upon him) what hit the Torah and the Gospel of distortion, change, and alteration. Therefore, the original is the chain of narration. So when I saw him establishing this destructive rule in front of young people, I knew that this means a lesson in the science of terminology, a theoretical study. In my opinion, he is also one of the young ones. I do not think he reaches the age of forty or fifty years. I do not think so.
The questioner : In ... .
The Shaykh : This is it. Yes, and this is the case of all these young people today who feel that they have understood something of what came in the books of the people, so they think that they have reached the highest level in this science, while the science of hadith, if the scholar does not practice it practically and applicationally, will not be of much benefit.
The student : ... looking at the text before the chain of narration, meaning, is a very dangerous matter. And this opens the door for the groups who say, "This hadith contradicts the Qur'an" or "it does not contradict the Qur'an" or such.
The Shaykh : Yes, exactly.
The student : And they do not know about ... meaning.
The Shaykh : And sometimes they deny some examples by saying, "This is rejected by reason and by the Shari'ah."
The questioner : What Allah willed.
The Shaykh : He uses the word "reason" a lot. I remember from the examples
The children of the mushrikin (those who associate partners with Allah) are servants for the people of Paradise
أولاد المشركين خدم لأهل الجنةThe student : By Allah, I have not heard it, but I know that he has ... opinions that contradict the rules which I think the people of hadith are upon.
The Shaykh : I know this.
The student : But, O Shaykh, some ... that ... the science of hadith, as is necessary regarding the rules ... and he said, "What is your opinion of him ... something, but he relies on him ... .
The Shaykh: Yes.
The student : So there is no difference between ... in general and the one who adopts the methodology of the people of hadith, meaning he has a means ... so when ... the Salafis ... in general, and there is absolutely no one with us except the groupThe Shaykh : 'Abd al-'AzizThe Shaykh : 'Abd al-'Aziz, who is qualified to place, for example, the rules of the people of hadith in his lessons in what is this category that you are referring to? So we ... .
The Shaykh : ... .
The student : AndThe Shaykh : 'Abd Allah al-Sa'd, I see him as one of those who authenticated by the early scholars of hadith, for example ... al-Hakim and others, does not re-examine ... because these are more knowledgeable and more wise, and so on. So the hadiths that are originally left, there is no ... Allah knows best ... .
The Shaykh : For this, you reminded me. He says very strange things. He classifies the scholars of hadith, I think, making the last one whose speech is accepted for authentication and weakening al-Daraqutni. And after that, it is finished, so it is over. So it seems he is following the path of Ibn al-Salah, whom he mentioned in his book *Introduction to the Science of Hadith*. He goes there in the way of the followers of a school of jurisprudence in fiqh. How do the followers say that the door of independent legal reasoning was closed in the fourth century? Likewise, Ibn al-Salah says that the judgment on hadiths, authentication, and weakening is finished. So thisThe Shaykh : 'Abd Allah places, meaning, as if he is the judge in such a matter, that up to al-Daraqutni he accepts their authentication and accepts their weakening, but after that, no. I also, this word reminded me now that I rambled in my recorded tape that how does this man say this speech? We know that the scholars of hadith, al-Daraqutni and those above him, differ just as the jurists differ completely. And this is the Sunnah of Allah in His creation. A man agrees with so-and-so and weakens so-and-so's hadith, authenticates so-and-so's hadith and weakens so-and-so's. What is the reason for Shaykh 'Abd Allah al-Sa'd in such a difference? Is it not necessary for him to apply the rules of the science of hadith? It is necessary for him to do so. Well, we left this layer that ended with al-Daraqutni. There are hadiths in the Musnads, the Fayd, and the Juz' and so on, on which there is no text from the early scholars.
The questioner : And no ... .
The Shaykh : Ah, I say there is no text, meaning authentication and weakening. This means this is denying the Sunnah and breaking the Ummah. It is a very abundant material of hadiths of the Messenger (peace be upon him). Why? Because he does not trust the speech of the later scholars. Then I saw him exaggerate in some words, and although he is, to some extent, well-mannered, he hints, as it is said, at my channel. He says that in the present age, there are those who authenticate hadiths that are agreed upon to be weak, and weaken hadiths that are agreed upon to be authentic. I seek refuge in Allah from being among the ignorant. So his study is not a scientific, hadithic, or principled study. So I fear that he will have bad effects on the young people of the present age.
The student : By Allah, I, my Shaykh, meaning ... why did he say ... there was no room to speak with him about what I heard about him, although he was among his students. Yes, but there was room for denial in some matters that occurred in his gathering. It was the denial of the Sunnah that a man forgot to say to his wife, meaning the blessing supplication for the wife, he said, "Glory be to Him who subjected this to us" or such. So I denied it to him for that, that the hadiths of the Prophet (peace and blessings be upon him) should not be ... .
The Shaykh : Yes.
The student : Yes, so in reality, he spoke the truth and pointed to those in his gathering to stop, knowing that that person was a student of knowledge, meaning counted among the people of knowledge. So this means that the Peninsula is still in need of a student of hadith who follows the hadithic rules as they should. And this is the key to our speech with our brother Usamah, that we are, in reality, deprived in this matter, because there are some things and some conflicts that a person who studied hadith theoretically, terminology, and so on, might say, and there is no one who devotes himself to responding to it, or there is no one who establishes the proof against him.
The Shaykh: Yes.
The student : As for the students, meaning, all the people of hadith there who love hadith were raised on the introductions, your blessed introductions in which you placed, and praise be to Allah, hadithic rules. And without doubt, a person is not protected from error, but what we see is that there is no one except that he has praised and been pleased with those introductions, which we ask Allah to make among his good deeds on the day when neither wealth nor children will benefit. Yes, the brother had a question. What did I tell you, O Shaykh?
Source
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