Category Archives: Dawah

بسم الله الرحمن الرحيم

Q: Are the statement and actions of the pious predecessors proof?

A: No! They are not a proof Allah -The Glorified and Exalted- says:

اتبعوا ما أُنْزِلَ إليكم من ربكم و لا تتبعوا من دونه أولياء قليلاً ما تذكرون

“Follow what has been revealed to you from your Lord and do not follow awliyaa besides Him. Little do you remember.” [Al-A’raf: 3]

The people, as it pertains to this subject, are between being excessive and (between) negligence, i.e. with regards to the significance of the statements of the salaf. From them you have he who disregards their statements and says, “They are men and we are men!” Correct they are men and we are men, however the difference between us and them is like the difference between the sky and the earth, as we seek assistance in their understanding as it pertains to understanding Allah’s book and the sunnah of Allah’s Messenger -sallahu alayhi wa sallam.

Az-Zuhri had a companion, both of them would write the narrations of Allah’s Messenger -sallahu alayhi wa sallam- but when they concluded (writing) what reached them from the narrations of Allah’s Messenger -sallahu alayhi wa sallam- he (Az-Zuhri) wrote the statements of the companions, while his companion did not believe it to be knowledge. Thus his companion said, “He (Az-Zuhri) prospered and was successful” or similar (to that) in meaning.

Therefore if there was no benefit in them the scholars would neither have compiled them nor quoted them in their authored works, e.g. Ibn Jarir in his tafsir, Ibn Abi Shaiba in his musannaf, Abdur Razzaq in his musannaf, Al-Baihaqi in his sunan, and in an abundance of sunan and in other than them wherein they (the scholars) quote the statements of the salaf. So it is not said that they (the salaf’s statements) have no value, on the contrary we benefit from their understanding, and it is incumbent that we understand Allah’s book and the sunnah of His Messenger -sallahu alayhi wa sallam- according to their understanding.

As for it being a proof then no, Allah -The Glorified and Exalted- says:

و ما اختلفْتم فيه من شيءٍ فحكمه إلى الله

“And in whatsoever you differ, the decision is with Allah..” [Ash-Shura: 10]

And He says:

فئن تنازعتم في شيءٍ فردُّوه إلى الله و الرسول

“So if you differ in any matter, refer it to Allah and the Messenger…” [An-Nisaa: 59]

He says:

وأن هذا صراطي مستقيمًا فاتبعوه 
“And this is my straight path so follow it…” [Al-An’am: 153]

He also says:

وما آتاكم الرسول فخذوه
“Whatsoever the Messenger gives you, take it…” [Al-Hashr: 7]

As for the third category, as we have just mentioned two categories i.e. (one of them being) rejecting the statements of the companions and the taabi’een and saying “They are men and we are men” (said) specifically (by) the takfiris. And the other category that exceed limits with regards to it (the salaf’s statements), to justify (opinions and positions) by usage of it, and to make it a proof, this is a mistake due to that which you’ve heard from evidence.

The third category says, “We seek assistance from Allah -The Glorified and Exalted- then with the understanding of our pious predecessors in understanding the book and the sunnah.”

Translated by Najeeb Al Anjelesi

Source: https://www.sahab.net/forums/index.php?app=forums&module=forums&controller=topic&id=105207 

بسم الله الرحمن الرحيم

Sheikh Abdullah Al Ghudayyan

Q: There’s a Muslim woman who sought knowledge from translated books and audios, who has the opportunity to contact the scholars with some difficulty, is it permissible or is it possible for her to teach the sisters in the masjid based on the fact that there is no one besides her that can teach them the (varying knowledge based Islamic) affairs like etiquette, creed, and methodology (minhaj)?

A: What is well known is that an individual takes knowledge from the scholars, and he learns every science from a person proficient in that science. Therefore when he desires to learn the explanation of the Quran, he learns it from a person proficient in that science, and this is the case with the other sciences. This is the means (to obtaining it).

Another means is that a person reads books, however he does not read a book and solely depend upon it unless he is capable of understanding it properly. That’s because if there is a deficiency in his comprehension he will most definitely misunderstand something and subsequent to that will speak about what he understands. Unfortunately what he will say is a mistake, and as a result the people will act according to what he taught, thus bearing the burden of their sin.

With regards to this sister I advise her not to teach based on the fact that there was no one to teach her the correct interpretations of these books, and this is my answer to that question.

Sheikh Salih Al Fawzan

Q: There’s a man who teaches the people legislative Islamic sciences and the creed of the Salaf, but he did not acquire knowledge from neither the learned nor the scholars, so should knowledge be taken from him?

A: As long as he has no foundation obtained from the scholars, and he is strictly a pupil of articles and books then no. No knowledge is taken from him, as he does not understand the way of the Salaf, and he will not understand it unless he studies with the scholars. This knowledge (is obtained) by learning (directly from the scholars) and not by strictly reading books. The books are an assistance but do not rely on it alone. The like of such an individual is considered to be self taught (muta’aalim), and no knowledge is sought from such.

Q: The following question is from Tunisia. What are the conditions and guidelines that would permit a student of knowledge to establish classes and educational seminars in his country as the country where we live has no scholars?

A: Convey what you know, whatever you know of knowledge spread it to the people. As for the affairs that you are unaware of and have not obtained then no, refrain from (attempting to teach) it. 

Sheikh Muhammad ibn Haadi

Q: We’re asking about students of knowledge here in Libya, as we are youth from the common folk among the salafis. Here there are students of knowledge that studied with sheikh Muqbil in Yemen, some of them have tazkiyah, while others are not known to have tazkiyah. Do you advise us to take knowledge from them?

A: The one known for knowledge whose effect you see among the people, take from him. As for he who is not known for neither knowledge nor seeking it, and he has no traces (effect) among the people, do not take from him. As for he whom the people of knowledge recommend and they bear witness that he is qualified to teach and benefit the people then this is higher (in degree). That’s because knowledge is only taken from its people. The people are known by way of the scholars and their attestation of a person specifically, or by way of this affair spreading with regards to the person seeking knowledge and he becomes renowned for knowledge. Whenever a person becomes well known for knowledge and this is what is circulated concerning him, then knowledge is taken from him.

Note: The last part of the sheikh’s speech is clearly referring to the person who sought knowledge from the scholars and does not have a tazkiyah, and not the self taught individual, as is understood from the question and in the answer.

Compiled by Abu Abdil Waahid Najeeb Al Anjelesi

Source: All verdicts and more are gathered on the following page: http://www.sahab.net/forums/?showtopic=134918