The man is known to us to (possess) knowledge and virtue, exalting the Sunnah and giving service to it, and aiding the Madhab of Ahlus Sunnah Wal Jamaa-ah in warning against bigoted partisanship and blind following, and his books are beneficial. However, he is just like others amongst the scholars, he is not infallible; he is correct (at times) and mistaken (at times) and we hope for him two rewards in what he is correct and one reward in what he is mistaken, as established from the Prophet (sallal-laahu-alayhi-wasallam) that he said:
“When a haakim (i.e. a judge or scholar who has reached the station in knowledge making him qualified to perform Ijtihaad) strives to make a ruling and is correct, he receives two rewards, and if he makes a wrong ruling he receives one reward.’
[Fatwa Lajna Daa-ima 12/324-325: Shaikh Abdul Azeez Bin Baaz, Shaikh Abdur-Razzaaq Al-Afeefee,Shaikh Abdullaah Al-Ghudiyaan and Shaikh Abdullaah Bin Qu’ood]
Shaikh Abdullah Bukhaari (hafidha-hullaah) stated:
It is obligatory to attach the Ummah to the Rabbaani Scholars, those who are well known for their goodness, steadfastness, leadership and and sound advice to the Ummah–and they are those who teach the smaller affairs of knowledge before the greater affairs. Therefore, their status must be made known amongst the people, because the scholars are the inheritors of the Prophets, as reported in the narration from the Prophet (sallal-laahu-alayhi-wasallam).
Imaam Ibnul Qayyim (rahimahullaah) in explaining this hadith stated:
This is among the greatest virtues of the people of knowledge; and because the Prophets are the best of the creation, therefore their inheritors are the best after them. And when it is the case that every one that is inherited from passes on inheritance to his inheritor, then the inheritors are those who take the place of those they inherit from. None will take the place of the Messengers in propagating what they have been sent with except the scholars. They are the most worthy of their inheritance. [Source: Maqaalaat Shar-iyyah: page:15-16]
In The Name of Allaah, The Most Merciful The Bestower of Mercy
Shaikh Saaleh Al-Fawzaan stated: All Praise is be to Allaah Lord of the Aalameen, and may His Peace and Blessings be upon our prophet Muhammad (sallal-laahu-alayhi-wasallam), his household and his companions. To proceed:
The youth of the nation are the foundation of humanity upon which the nation is made to stand firm; and the young men are the successive generation to shoulder the responsibilities after their fathers. They possess bodily strength and are thoughtful, and they possess new talent not possessed by the elders. The elders possess wisdom and experience and the youth possess strength and vigour. Therefore, if the youth and the elders co-operate for the advancement of the nation, a lot of good will result from that.
In The Name of Allaah, The Most Merciful The Bestower of Mercy
Shaikh Muhammad Baazmool (hafidha-hullaah) stated:
Indeed, the Salaf did not designate the name faqeeh, except to the one whose knowledge was accompanied by action, as when Sad bin Ibraaheem was asked, ”who amongst the people of madina was most superior in understanding”, he said, ”the one with more taqwah.” Farqad As Subkhee asked Hassan al Basree about some affair, so he answered him. Then he (farqad) said, ”Indeed, the fuqahaa are in opposition to you”. So Al Hassan said, ”may your mother be bereaved of you O Farqad, and have you seen a faqeeh with your eyes? Rather a faqeeh is one who abstains from the dunyah and has a fervent desire for the Afterlife. He is one who has insight in his religion and is constant in the worship of his Lord. He neither speaks ill of the one above him nor does he mock at the one below him, and he does not look for a gain from knowledge Allaah has bestowed upon him”. Some of the Salaf said: Indeed the faqeeh is the one who neither makes the people despair of Allaah’s mercy nor does he make them feel secure of Allaah’s plan, nor does he call to the Qur’aan and desires what is in opposition to it.
”Indeed the criticism from ahlul ilm and rebuttal of one whose rebuttal is an obligation, this is from the affair of giving sincere advice to the Ummah……..”
Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah) was asked about the above false principle, so he said:
”This is a mistake, rather we refute the one who willfully opposes the truth.”
Al-Allaama Saaleh Al-Fawzaan was asked about the above false principle, so he said:
”This principle has no foundation…..the people of falsehood must be refuted.”
Al-Allaama Zaid Bin Haadi Al Madkhalee said:
”This principle is not from the principles of the Rabbaani scholars.”
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Source: Siyaanatus Salafi Min Waswasati Wa Talbeesaat Ali Al-Halabi; page: 203 onwards
Question: Shaikh, I have a question concerning the issue of refuting the one who has erred. Is it incumbent upon the student of knowledge or the well-grounded student of knowledge to refer back to the scholar or senior scholars before warning against a specific individual, hizbee group/organization or innovators (in general)? Does he have to refer back to the scholar before warning?
Answer: Shaikh Rabee’ (may Allah Preserve him) was asked about this and his answer can be found on Sahab (i.e. www.Sahab.net) and perhaps you know of it. So he was asked about this issue, and he answered it and his answer was correct. This issue is not one (meaning it’s not the same across the board and in every situation). There are issues that are obvious, clear, and apparent of which the student of knowledge could clarify if he has the ability to do so; so one aspect would be linked to one who’s disapproving and clarifying level of knowledge, another to his ability and another to his resolve to be patient upon enduring harms. Another consideration would be his contemplation on the specific positive and negative ramifications which would necessitate decisive and specific actions, statements and judgments. So contemplation on the benefits and harms which (would translate into) direct and decisive action (is required); this would be established by the refutation or the one making the refutation. Especially, if the issue is a knowledge-based issue that the people of knowledge have already spoken about. In this case, there would be nothing preventing (the student of knowledge from boycotting and warning). Boycotting and warning are taken from the Islaamic legislation (i.e. from the Sharee’ah). [end of quote]
The following is a question raised to our noble shaikh Ahmad an-Najmy رحمه الله concerning the role students of knowledge play in clarifying the truth:
إذا فيجب على طلاب العلم أصحاب المعرفة ، الذين عرفوا المنهج السلفي ، وعرفوا المناهج الأخرى ، يجب عليهم أن يبينوا لغيرهم ، وأن يقولوا ،وأن يتكلموا ، وأن يلقوا الخطب ، وأن يوضّحوا في كل مقام ،وفي كل مناسبة الحق ،الذي يجب أن يتّبع والباطل الذي يجب أن يترك ، ويجتنب ، أما الذين سكتوا عن بيان الحق للناس ، فإنهم لا يعذرون بسكوتهم ، ولو قالوا : نحن لسنا معهم ، فإنهم لا يعذرون ، حتى ولو قالوا : نحن لسنا مع أهل هذه الأحزاب الضّالة عن طريق الحق ، إلا أن ينكروا ماهم عليه من الضلال .
“Therefore, it is binding upon the students of knowledge – the people of understanding – the ones who know the salafi methodology, and they know concerning the other methodologies, it is binding upon them to clarify to others, and that they state and speak and deliver sermons (khutba) and that they clarify in every situation and at every suitable opportunity the truth, the truth which is binding to be followed and the falsehood that is binding to be abandoned and avoided. As for those who are silent upon clarifying the truth to the people then they are not excused due to their silence and even if they say “we are not with them” (i.e the hizbiyyoon, as is apparent upon reading the text of the full question which relates to the groups). So they are not excused even if they say “we are not with the people of these misguided groups from the truth, except that they reject and rebut that which they (the misguided groups) are upon in terms of misguidance)”.
”I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al Joo’ee(d.248 AH). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:
”Seize The Benefit Of Five Things From The People Of Your Time:
When you are present, you are not known;
When you are absent you are not missed;
When you are seen, your advice is not sought;
When you say something, your saying is not accepted;
And when you have some knowledge, you are not given anything for it.
I Also Advise You With Five Matters:
When you are treated unjustly, do not behave unjustly;
When you are praised, do not become happy;
When you are criticised, do not become upset;
When you are not believed, do not become angry;
And if people act deceitfully towards you, do not act deceitfully towards them.”
Ibn Abee Haatim said:”So I took that as my benefit from Damascus.”
Related by Ibn al Jawzee in Sifatus-safwah(2/200).
