a position to go into it here; our sole aim is to demolish that fancy in derivative matters only, and to advise that Muslim youth be educated—in the fundamentals and the details of their religion—by the light of the Qur’an and the Sunnah and upon the way of the righteous predecessors.

I shall never, for as long as I live, forget the discussion that took place some ten years ago in Madinah between myself and one of those preachers and exhorters who relish taking the seat of prominence and monopolising the conversation. He entered upon us during a pleasant evening gathering that had brought together a fine group of Salafi students of knowledge like myself. None of those present rose for him except the owner of the house, who stood to greet and welcome him. The shaykh shook hands with everyone, one by one, beginning with those on his right, a practice that pleased me. When he reached me—I was seated last—I could read in his face that he was displeased at their failure to stand. Wishing to soften the matter for him, I said as he shook my hand, using a Syrian expression suited to such an occasion: “An honoured guest without anyone standing up, sir!” He sat down, the signs of anger still apparent, and replied, in substance:

“There is no doubt that standing up to honour and venerate someone who enters is in no way part of the Sunnah, and I agree with you on that. But we are living in a time when tribulations have beset the Muslims from every side, tribulations that strike at the very core of faith and creed.” He then expanded on this, mentioning atheists, communists, nationalists and other unbelievers. “Therefore, we must all unite today to combat them and ward off their danger from the Muslims, and we must abandon research and debate about contentious issues such as standing up, tawassul and the like!”

I said, “Easy, Shaykh. Every occasion has its proper discourse. We are now with you in this brotherly evening gathering; we did not meet for a particular study, nor to draw up a plan for addressing major issues such as refuting the communists and others—and you have barely taken your seat. Moreover, your request that we abandon discussion of contentious matters in such absolute terms—I do not think you really mean it, for disagreement even extends to matters of creed, indeed to the very meaning of the testimony that there is no god but Allah. You know that most of the shaykhs today permit seeking aid from other than—”