Archive for January, 2011

The Living Scholar Muhammad Sa’eed Raslaan

January 22, 2011



Sultan al-Eid is with Haddaadiyah, and knowledge is Not to be taken from him!

January 22, 2011
Shaykh Ahmad ibn ‘Umar Bazmool (hafidhahullaah) was asked: “Can we obtain knowledge from Sultan al-Eid?”
Shaykh Ahmad ibn Umar Bazmool (hafidhahullaah) Answered: “Sultan al-Eid is with the Haddaadiyah and he slanders Shaykh Muhammad ibn Haadi al-Madhkhali, with great passion and obsession, so no knowledge is to be taken from him.

The Living Scholar Maahir al Qahtaani

January 20, 2011

Taken from:

Biography of Our beloved Shaykh:

Shaykh Abu Abdullah Maher Bin Dhafer Al-Qahtani:

First: What was said by Imam Shaykh Abdul Aziz ibn Baaz, may Allah have mercy on him after the scientific Conversation and accountabilities of Sheikh Maher Al-Qahtani in Taif in the house of Sheikh Abdul Aziz ibn baaz After hearing Shaykh Mahir, Shaikh Abdul Aziz ibn Baaz said:
You (Maher), insha Allah.

* The same way Shaykh al-Islam Ibn Taymiyah said about bin Muflih you (Muflih),inshaAllah. (muflih means victorious)

Second: the words of Shaykh Albanian: when he heard Sheikh Maher Bin Dhafer Al-Qahtani knowledge of the Sunnah and its opponent, its infraction or other that contradict the Sunnah, he said: “You (Dhafer), inshaAllah – the victor inshaAllah.

Third: Dr. Sheikh Mohammed Basmol said to Sheikh Rabi : I never saw anyone at the age of Maher Al-Qahtani like him.

Fourth: Sheikh Shanqeeti teacher of Umm Al Qura University, one of the sheikhs of Sheikh Maher Al-Qahtani and more. The Secretary of shaykh Shanqeeti asked Shakh Mahir what are the books you are reading from as everytime i sat with you i benefited.

Fifth: Sheikh Abdul Muhsin Abbad informed of a letter in refuting Sheikh Abdul Mohsen al Obeikan about curing witchcraft with witchcraft (when that is not permissible). Sheikh Abdul Muhsin Abbad contacted Sheikh Maher Al-Qahtani personally and urged him to publish the content of what Shaykh Mahir stated refuting him.

Sixth: The Regards of Dr. Sheikh Saleh bin Fawzan Al Fawzaan on some of his letters like the one refuting bin Jibreen when he approved of the riba charity funds.
And finally his letter regarding the ruling on kashf el ghusl in the ruling of the jarss, Shaykh Fawzan said its words are knowledgable words.

Translated by Abu Tharr Jawad.

[end of biography]

Brief video clips – Arabic audio with written English:

Shaikh Abdul Muhsin al Abbaad answers a question

January 14, 2011


السؤال: انتشر في الآونة الأخيرة الكلام بين بعض طلبة العلم والقدح في بعض مشايخ أهل السنة الذين ينافحون عن الحق بألسنتهم وأقلامهم كالشيخ ربيع المدخلي وغيره، بزعم أن هؤلاء المشايخ لم يسلم أحدُاً منهم، وأن الأمة بحاجة إلى أن تأتلف وتتفق وتترك الردود فيما بينها، فما نصيحة فضيلتكم

لهؤلاء الشباب؟


Question: There has spread lately some speech and belittlement among some of the students of knowledge about some of the Mashaayikh of Ahlus Sunnah who defend the truth with their speech and writings like Shaikh Rabee al Madkhalee and other than him. They claim that these Mashaayikh – noone is safe from them, and that the Ummah needs to be united and in agreement and needs to leave off refutations. So what is your advice to these youth?

الجواب: الواجب هو التناصح والتعاون على البر والتقوى، وأن الإنسان يحفظ لسانه عما يعود عليه بالمضرة،ومسألة الردود ،إذا كان الأمر يقتضي الرد، أي مانع يمنع منه ؟!بل هو مطلوب إذا كان هناك أمر يقتضي الرد أي مانع يمنع من الرد؟!يعني أن معناه أن المنكر أو الباطل إذا وجد لا يرد عليه يترك ؟ والذي يرد عليه ينكر عليه ؟! هذا لا يسوغ ولا يجوز، بل هذا من النصيحة، وهذا


Answer: What is obligatory is mutual advise to each other and mutual cooperation upon righteousness and taqwa and that a man protects his tongue from that which brings about harm. As for the issue of refutations, when the affair requires a refutation, then who is the one who is going to prevent that?! Rather, the refutation is sought when there is an affair which requires it – who is the one who would prevent the refutation?! So does he mean that when there is munkar or falsehood, he doesn’t refute it, but he leaves it (without clarifying the truth)? And (he is saying) that the one who refutes it (the munkar or falsehood) – he is the one who is rejected?! This is not allowed or permissible. Rather this (refuting) is from naseehah (advice) and it is from commanding the good and forbidding the evil.


من الأمر بالمعروف والنهي عن المنكر.
فالحاصل: أن الإنسان عليه أن يحفظ لسانه من الكلام الذي يعود عليه بالمضرة، وأن الإنسان إذا حصل منه رد في محله فإن هذا من النصيحة، ومما فيه فائدة ومما يعود على الناس بالفائدة اهــ1
والحمد لله رب العالمين

In summary: Man should protect his tongue from speech which will bring about harm. And when there occurs an appropriate refutation, then this is from naseehah (advice) which has in it benefit and which brings benefit to the people. All the praise is due to Allah, Lord of the Universe

الرابط الصوتي وفقك الله

شرحه على سنن أبي داود
رقم الشريط[217]الدقيقة: 01:03:06 .

From his explanation of Sunan Abee Dawood tape no. 217, at the time 01:03:06

Principles that are obligatory for the Salafee to know (and other audios)

January 10, 2011

Taken from

An excellent audio lecture by Shaikh Ahmad Bazmool in clear Arabic with translation.  A small excerpt from the translation (transcribed by me before I realized it had been transcribed in totality elsewhere).  For a link to the full transcription, see below.

“So the person who has been warned against is to be stayed away from, especially from the students of knowledge whose feet have not been grounded in knowledge.  Why?  This is because in this stage, the person being warned against is between one of two things. The first: that he returns to the truth. And if he does, may Allah reward him.  And the second: that he persist upon his falsehood and does not return. Also during this stage, he sets into the hearts and minds of the youth unclear proofs and principles and he roots into them foundations that make them think that he isn’t an innovator.  And they see him not to have left the manhaj.  Due to this , if the ulama declare him to be an innovator after that, they won’t be pleased because he already planted in their hearts that that which is being said of him is not true. Okay, do they leave him? We say: yes, leave him and stay  away. There is nothing better than being safe and sound and that  your religion is safe.  Alhamdulillah the ulama are present and the Salafee students of knowledge are widespread.  If they cannot be found, then the Salafee tapes and books are around.  Allah didn’t attach the religion to a specific person.  And the religion and truth is ongoing alhamdulillah and it is not related to personalities. Know the truth and you will know its people…..

Also it is incumbant in this principle, just as was mentioned yesterday, not to be overzealous and not to attach the truth to personalities.What is Halabee?  Is he Qur’an? Sunnah? The Salafus Saalih? He is none of that.  If he is guided, then this is for his own benefit. And if he goes astray, then that’s on him.  Because the truth is fixed and doesn’t move.  As for you attaching the truth to just Halabee, if he says something, you say it, and if he refuses, you refuse, and you don’t make your source of return the Quran and Sunnah, this is misguidance.  How is this?  And al Halabee, for example, just like you all know, fell into the error of interfaith services, calling for all religions to be one.  And saying that the middle course Islam which the Prophet – sallallahu alayhe wa sallam – has came with is that which gathers the people on the foundation that they are all human beings.  And not to differ between them or split them. This is the epitome of heresy and disbelief.  Even though this false statement which Halabee fell into, you still find some, or many, or all who follow him from amongst those who love him- and they defend him.  This confirms for you all what has preceeded:  that The student of knowledge that has been warned from – and Halabee is not a scholar – the student of knowledge that has been warned from has to be stayed away from so that one wont fall prey to his fitan.

Due to this, Shaikh an Najmee – rahimahullah  – what did he say? He said: These individuals from Sham are defending the people of innovation and the knowledge isn’t taken from the likes of these people.  What he means is that you wait and stop regarding these individuals. They either will return to the truth, or you leave them.  Do not attach the religion and do not attach the truth that you follow to personalities”

For the complete transcription: and here:


More Audios (Arabic/English):  part 1  When should a student ask a scholar or another student – part 2  Going to Masjid al Aqsa  Advice to a person who falls into evil deeds  Using the Bible in Dawah


Brief video clips – Arabic audio and written English:

Basic Breakdown of Verbs

January 8, 2011

A Basic Breakdown of Verb Conjugations

(Regular verbs, Present tense)

I haven’t seen a book series for learning Arabic which I like better than the Madinah series when it comes to teaching verbs. Knowledge should be organized in such a way that it is easy for the student to memorize. What I have seen time and again is that when many different types of verbs (mujarrad and mazeed, regular and irregular, etc) are all mixed together, the student has a difficult time memorizing the many different conjugations. So this will be a basic breakdown of verb conjugations for regular verbs in the present tense – using this chart from Madinah Book 3 and Binaa al Af’aal as a guide. Irregular verb conjugations can be found here and here. Past tense conjugations can be found here and here . It is important to memorize these forms and patterns little by little. Get a notebook, divide it into sections, organize your verbs a little at a time (for example, memorize all 6 forms of thulaathee mujarrad verbs before you try to memorize thulaathee mazeed), then write out how to conjugate each verb.

Any verb charts included in this explanation are my own. I organized the conjugation in a way which made it easy for me to memorize it. To begin:

A verb is either Rubaa’ee (4 letter root) or Thulaathee (3 letter root).

An example of a Rubaa’ee verb is: بَعْثَرَ

So you would look it up in the Hans Wehr under these 4 letters

[In the Hans Wehr, words are arranged by their roots. Even though this can be more difficult for the student at first, it is more beneficial in its arrangement than the Mawrid (because the student learns how to find words by their roots – thus learning how to identify a word’s root)]

An example of a Thulaathee verb is: ذَهَبَ

So you would look it up in the Hans Wehr under these 3 letters

A Thulaathee verb is either Mujarrad (Bare) or Mazeed (Increased)

The thulaathee verb has 6 mujarrad forms and they are verbs on the patterns of:

  1. كَتَبَ، يَكْتُبُ (middle letter in past tense has fat-hah, in the present tense, the middle letter has dammah)

  2. جَلَسَ، يَجْلِسُ (middle letter in the past tense has fat-hah, in the present tense, the middle letter has kasrah)

  3. ذَهَبَ، يَذْهَبُ (middle letter has fat-hah in the past and present tense)

  4. سَمِعَ، يَسْمَعُ (middle letter in the past tense has kasrah, but in the present tense has fat-hah)

  5. كَثُرَ، يَكْثُرُ (middle letter has dammah in the past and present)

  6. حَسِبَ، يَحْسِبُ (middle letter has kasrah in the past and present)

Forms 5 and 6 are a bit more rare than forms 1-4. In Madinah Book 2, chapter 10, it lists forms 1-4, so this is a good lesson to look at:

(link updated 7/14/2014)

For verb charts for forms 1-4, look here.

You’ll notice when you look up a word in the Hans Wehr, that it will have a letter beside it. For example, if you wanted to look up درس، then you would see a “u” beside درس. That means that the present tense form of درس has a dammah (or “u” sound) over the middle letter – يَدْرُسُ . So if you see a Thulaathee Mujarrad verb and do not know which of these six ways it is conjugated in the present tense, then look it up in the Hans Wehr. If you see an “a”, this means the middle letter in the present tense has fat-hah, and “i” beside the word means the middle letter in the present tense has kasrah.

The masaadir (ج: مصدر ) of Thulaathee Mujarrad verbs have different patterns, but two common patterns are:

1.فُعُوْلٌ For example: خُرُوْجٌ (leaving), رُكُوْعٌ (bowing), سُجُوْدٌ (prostration)

2.فَعْلٌ and فِعْلٌ and فُعْلٌ For example: دَرْسٌ (lesson), فِعْلٌ (action), شُرْبٌ (drinking)

Forming the أمر (command) is somewhat simple for these verbs:

Take the 3rd person masculine singular conjugation of the Thulaathee Mujarrad verb in the present tense, e.g.: يَدْرُسُ

Take off the ي and replace it with hamzatul – wasl (merging hamza): ادْرُسُ

If the middle letter in the present tense has a dammah, then hamzatul wasl will take a dammah: اُدْرُسُ

Give the last letter sukoon: اُدْرُسْ

And that is the command for the masculine singular – Study!

To make it feminine (sg), have the last letter take kasrah and add a ي to it, e.g.: اُدْرُسِي

Now, if the middle letter in the present tense has fat-hah or kasrah, then hamzatul wasl will take kasrah (only) Examples:


Take off the ي and replace it with ا e.g.: افْتَحُ

If the middle letter has fat-hah or kasrah, the ا (hamzatul wasl) will have kasrah, e.g.: اِفْتَحُ

Give the last letter sukoon: اِفْتَحْ Open! (

Do the same thing for يَغْسِلُ

Look at the Madinah lesson (Book 2, dars 14) for further practice:

(  )

The Thulaathee verb which is Mazeed will be increased by 1 letter, 2 letters or 3 letters

The three forms which are increased by 1 letter:

1.(II)عَلَّمَ، يُعَّلِمُ  (increased by a shaddah – a shaddah letter means two letters are present, one of which has sukoon, e.g.: مَرَّ is really 3 letters – مَ رَ رْ )

2.(III) سَافَرَ، يُسَافِرُ (increased by alif after the first letter)

3.(IV) أَسْلَمَ، يُسْلِمُ  (increased by hamzah [on top of alif] in front of the first letter)

In the Hans Wehr, the definition for verbs increased by shaddah (e.g. علّم ) are listed after Roman numeral II. The definition for verbs increased by an alif after the first letter (سافر ) are listed after Roman numeral III. The definition for verbs increased by a hamzah in front of the first letter (e.g. أسلم ) are listed after Roman numeral IV.

For example, the word قَبلَ . When you look it up in the Hans Wehr, you see:

qabila a

The “a” after “qabila” means that the middle letter in the present tense has fat-hah:


Then it gives the masdar for the thulaathee mujarrad form ( قَبُوْل or قُبُوْل )

Then it gives the definition of the thulathee mujarrad form: to accept (is one definition). After it lists the definitions for the thulathee mujarrad form, you see II and this is the start of the definitions of the thulathee mazeed forms. II is specifically the definition/s for the root increased by shaddah (like علّم، درّس، etc), which in the case of قبل is: قَبَّلَ

The definition of قبّل is: to kiss

Then you see III and this means it is giving you definitions for the thulaathee mazeed form which is increased by an alif after the first letter (قاتل، سافر etc), which in this case is قَابَلَ . The definition of قابل is : to meet (this is one of the definitions)

After listing all the definitions for form III, then you will see IV which means it is giving definitions for the thulathee mazeed form which is increased by a hamza in front of the first letter (like أسلم، أشرك ). In this case, it is أَقْبَلَ . The definition of أَقْبَلَ is: to approach.

The masaadir for the mazeed forms:

II عَلَّمَ، يُعَلِّمُ، تَعْلِيْمٌ

III قَاتَلَ، يُقَاتِلُ، قِتَالٌ

[This form actually has two masdars – the other is on the form of مُفَاعَلَة like مُقَابَلَةٌ (meeting/appointment)]

IV أَسْلَمَ، يُسْلِمُ، إِسْلَام


The Command for these:

For form II, take the 3rd person masculine singular conjugation (present tense): يُعَلِّمُ

Take off the yaa: عَلِّمُ

Give the last letter sukoon: عَلِّمْ

That is the masculine singular (3rd person) command. To make it feminine singular, add kasrah and yaa: عَلِّمِي

For form III, take the 3rd person masculine singular conjugation: يُقَاتِلُ

Take off the yaa: قَاتِلُ

Give the last letter sukoon: قَاتِلْ

For form IV, take the 3rd person masculine singular conjugation: يُسْلِمُ

Take off the yaa and replace it with hamzah (with fat-hah): أَسْلِمُ

Give the last letter sukoon: أَسْلِمْ    (“Aslim” if the kasrah doesnt show under ل )

[Note that this form’s command begins with hamzatul qat’ ( أَ) and not hamzatul wasl ( ا )]

For practice on conjugating these verbs (Mazeed by 1 letter) and the meanings of these forms, go here

The five forms which are increased by 2 letters:

1.(V) تَعَلَّمَ، يَتَعَلَّمُ (which is increased by a shaddah and a taa in the beginning)

2.(VI) تَعَاوَنَ، يَتَعَاوَنُ (which is increased by an alif and a taa in the beginning)

3.(VII) اِنْقَلَبَ، يَنْقَلِبُ (which is increased by an alif and noon in the beginning)

4.(VIII) اِجْتَمَعَ، يَجْتَمِعُ (which is increased by an alif and taa which comes after the first letter)

5.(IX) اِحْمَرَّ ، يَحْمَرُّ(which is increased by an alif and a shaddah on the last letter)


{This form is generally used to describe colors and defects. The two examples in Binaa al Af’aal for this form are:

اِحْمَرَّ زَيْدٌ (Zaid turned red) and اِعْوَرَّ زَيْدٌ (Zaid became one-eyed) }


The Roman numerals V – IX are representative of where you will find the definition of these forms in the Hans Wehr. So if you wanted to find the meaning of تعاون you would have to look it up by its root. To find its root, you simply take off the two increased letters – taa and alif. This give you the root – عون . So when you look up عون , you look at the definition after VI and you will see the definition of تعاون

If you are looking up definitions and you don’t find certain Roman numerals, e.g. you see a V but not a VII, then that may mean that the word does not have that particular form or it may mean that the dictionary does not have that particular definition in it.

The مصادر for these are formed on the following patterns:

V.تَعَلَّمَ، يَتَعَلَّمُ، تَعَلُّمٌ

VI. تَعَاوَنَ، يَتَعَاوَنُ، تَعَاوُنٌ

VII. اِنْقَلَبَ، يَنْقَلِبُ، اِنْقِلَابٌ

VIII. اِجْتَمَعَ، يَجْتَمِعُ، اِجْتِمَاعٌ

IX. اِحْمَرَّ، يَحْمَرُّ، اِحْمِرَارٌ

Note that forms VII, VIII, and IX begin with hamzatul wasl (the merging hamzah) and not hamzatul qat’ ( أ )

To form the command for form V, take the 3rd person masculine singular conjugation (present tense): يَتَعَلَّمُ

Take off the yaa: تَعَلَّمُ

Give the last letter sukoon: تَعَلَّمْ

To make it feminine singular, add a kasrah and yaa – تَعَلَّمِي

To form the command in form VI, take the 3rd person masculine singular conjugation (present tense): يَتَعَاوَنُ

Take off the yaa: تَعَاوَنُ

Give the last letter sukoon: تَعَاوَنْ

To for the command for form VII, take the 3rd person masculine singular conjugation (present tense): يَنْقَلِبُ

Take off the yaa and replace it with an alif with kasrah: اِنْقَلِبُ

Give the last letter sukoon: اِنْقَلِبْ


To form the command in form VIII, take the 3rd person masculine singular conjugation (present tense): يَجْتَمِعُ

Take off the yaa and replace it with an alif with kasrah: اِجْتَمِعُ

Give the last letter sukoon: اِجْتَمِعْ

To form the command in form IX, take the 3rd person masculine singular conjugation (present tense): يَحْمَرُّ

Take off the yaa and replace it with alif with kasrah: اِحْمَرُّ

You can’t give the last letter sukoon (since a shaddah means two letters, one of which already has sukoon, e.g. رُ + رْ and two letters with sukoon cant be beside each other) so the command (masc.sing.) when a verb ends with a double letter takes fat-hah: اِحْمَرَّ

(Which happens to be the same form as the infinitive. This is likewise how you form the command ( in thulaathee mujarrad verbs with a double letter (i.e. by putting fat-hah on it). For example, صَبَّ – to pour. The command ( is صُبَّ . Because if you give the last letter sukoon then you will have بْ + بْ and this is not possible. So it takes fat-hah instead. For more on these types of irregular verbs (called muda’af) click on the links for irregular verbs I included in the beginning.)

Note that the command for forms VII, VIII, and IX begin with hamzatul wasl (the merging hamza) and not hamzatul qat’ ( أ )

For practice on conjugating these verbs (Mazeed by 2 letters) and the meanings of these forms, go here

There are four forms which are increased by 3 letters

But I am only going to list one. My intent was not for this to be a long dissertation on verbs, but rather a basic foundation which can be built upon (the other three forms can be found here )

Form X (in the Hans Wehr): اِسْتَعْمَلَ، يَسْتَعْمِلُ which is increased by alif, seen , and taa. To find the definition in Hans Wehr, take off the mazeed letters – است and you have the root – عمل . Once you find the root in Hans Wehr, look at the definitions after number X (Roman numeral 10)

The masdar is formed on the pattern of اِسْتِعْمَالٌ

To form the command, take the 3rd person masculine singular conjugation (present tense): يَسْتَعْمِلُ

Take off the yaa and replace it with alif with kasrah: اِسْتَعْمِلُ

Give the last letter sukoon: اِسْتَعْمِلْ

To make it feminine (singular) add a yaa: اِسْتَعْمِلِي

Thus ends this basic breakdown of verbs. Once you have memorized these forms and patterns, you have a solid foundation in shaa Allah.


Shaikh Fawzaan on Saying “Madkhalis”

January 1, 2011


س/ نطلب من شيخنا الفاضل التنبيه على أمر ما قد انتشر في الآونة الأخيرة بين بعض الطلاب ألا وهو: +نبز بعض العلماء الأفاضل إلى من يستمع إليهم بأن هؤلاء جاميون وهؤلاء مداخلة ، ويقصدون بذلك شيخنا العالم رحمه الله محمد أمان الجامي وشيخنا الفاضل حفظه الله وسدد خطاه ربيع بن هادي المدخلي وصلى اللهم وبارك على نبينا محمد.


Question: We would like to draw your attention, our noble Shaikh, to an affair that has spread lately between some of the students and that is: the insulting of some of the noble ulama to those who are listening by saying : ‘Those (people) are Jaamee’oon

and ‘Those (people) are Madaakhilah (Madkhalis)’, and what they mean by that is our Shaikh and Scholar – rahimahullah- Muhammad Amaan al Jaamee and our Noble Shaikh – hafidhahullah (Allah preserve him) and guide his steps – Rabee ibn Hadee al Madkhalee. O Allah exalt our Prophet Muhammad and bless him.



الجواب: هذا داخل في جواب الذي انتهيت منه قريباً، اتركوا هذه الأمور وهذا التنابز ولا تنابزوا بالألقاب الله جل وعلا قال لكم:[ وَلَا تَنَابَزُوا بِالْأَلْقَابِ] (سورة الحجرات الآية:11). كلكم إخوة، وكلكم أهل دين واحد، كلكم زملاء ولله الحمد ، فانبذوا هذه الأمور واحترموا العلماء احترموا العلماء، من لم يحترم العلماء فإنه يحرم من علمهم يحرم من الاستفادة منهم ، اتركوا هذا الأمر تنابز بينكم وتناول العلماء الذين لهم الفضل ولهم على الناس المنزلة التي أنزلهم الله فيها { [يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ]،(سورة المجادلة الآية:11).

Answer: This enters into the answer I finished with recently. Leave these affairs – this is insulting each other, so do not insult each other by nicknames. Allah, Lofty and Exalted is He, told you (translated):

‘And do not insult each other with nicknames’


All of you are brothers and all of you are the people of one religion. All of you (students of knowledge and Scholars) are colleagues and to Allah is due all the praise. So turn away from these affairs and honor and respect the ulama, honor and respect them. Whoever doesn’t honor and respect the ulama, then he prevents (the people) from their knowledge and he prevents (the people) from benefitting from them. Leave this affair of insulting each other. Take from the ulama – they are the ones who have virtue and who have a status over the people that Allah has given them:

‘Allah will raise in degrees those of you who believe and those who have been given knowledge’ (58:11)



العلماء لهم مكانتهم ولهم قدرهم واحترامهم وإذا لم يوثق بالعلماء فبمن يوثق ؟ إذا نزعت الثقة من العلماء إلى من يرجع الناس ؟ هذه مكيدة لا شك ودسيسة لا شك بين الناس فيجب التنبه لها ويجب نبذها والابتعاد عنها والنهي عنها.اهـ

The ulama – they have their status and they have their rank and their respect. When a person does not deem the ulama to be trustworthy , then in whom will they put their trust ? If people’s confidence in the ulama is removed, then who will the people turn to? Without a doubt this is a deceptive plot and conspiracy from some people that it is obligatory to be aware of. And it is obligatory to turn away from it (insulting by nicknames to turn people away from the ulama of Ahlus Sunnah), and distance onself from it, and prohibit it


المرجع: نقلاً من محاضرة بعنوان (واجب طالب العلم بعد التخرج) في الجامعة الإسلامية بالمدينة النبوية وكانت يوم الإربعاء الموافق 8/4/1431هــ .


Taken from a lecture titled: ‘What is obligatory on the student of knowledge after graduation’ at the Islamic University of Madinah corresponding with Wednesday, 8th of Rabee uth Thanee 1431 Hijree



Transcription source:- Audio source:


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