Zuhda Posted April 7, 2002 Questions and Answers with Sheikh Muhammad Ibn Saleh Ibn 'Uthaymeen Question: When two scholars give differing judgments on a personal issue, how do we decide upon which opinion to choose? Do we look at the specialization of the scholar, his age or just the evidence he brings? Answer: It is well known and important that we know what is correct through the means of evidence. Yet it is upon him (the person seeking the truth) to follow whom he sees is closest to that which is correct. This is according to the scholar's knowledge and the level of trust in him. As far as knowledge - there are indeed people who speak without knowledge. He may have some aspect of knowledge while having yet missed many aspects. As far as trust - there are some people who have a lot of knowledge yet he looks to what the people desire therefore he becomes negligent and rules according to what suits the questioner. So if scholars disagree, look to who is closest to what is correct. Just as two doctors may differ in diagnosis or treatment of an illness. You will follow the one whose diagnosis you see is deeper and more thorough. --------- Question: If we choose one of the two scholars opinions about a person, group or issue, how do we treat those who take an opinion different from us? Answer: It is necessary that you cooperate in a manner that shows love and excusing them if they do not abandon or forsake (the correct) 'aqeedah. Because the companions (radiallahu 'anhum) differed in matters yet they agreed (in principle) and were in conformity. They were in agreement (muttafiqoon) that the aim was to reach the truth and what was correct, and they were in conformity (muwaafiqoon) with the shari'ah (Islam). Every person will not attain the same understanding as another. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one line (i.e. the same 'aqeedah) because I know that my companion (holding the other opinion) will not differ from me without following evidence and I likewise would not differ from him other than upon evidence. Our aim is the same. Then it is not permissible for one to have any hatred nor anger nor enmity towards the other. We have many examples of this, among them the matter of Bani Quraidhah. When the Prophet (sallallahu 'alaihi wa sallam) returned from the battle of Ahzaab and they had put down their preparations for war, Jibreel came to him and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). So the Prophet (sallallahu 'alaihi wa sallam) delegated his companions telling them not to pray Asr except in Bani Quraidhah, and it was far from Al-Medinah. They set out from Al-Medinah and the Asr prayer came in so some amongst them prayed saying that the Prophet (sallallahu 'alaihi wa sallam) told us not to pray except in Bani Quraidhah only to urge us to hurry. Others said he (sallallahu 'alaihi wa sallam) ordered us not to pray except in Bani Quraidhah so we won't pray until we reach there even if the sun goes down. This reached the Prophet (sallallahu 'alaihi wa sallam) and he did not blame or censure any of them nor did any of them find fault in the other. This is what is obligatory. If I know that my differing companion is well-intending and he would only differ from me due to evidence with him, it is necessary to know that it is not permitted for me to feel hatred toward him. Why (should I)? If was to justify detesting him it means that I am justifying to myself that I must be obeyed as though I am infallible. This is not permissible. His argument against me is like mine against him and he can say why don't you obey me? --------- Question: Does this apply as well if a scholar has criticized a person? Answer: Yes. I do not like scholars to criticize one another. Especially at this time. The youth have not reached this level. It is my opinion that there should be respectfulness from the side of the scholars and whoever sees his fellow scholar as mistaken should speak to him privately and if it becomes clear that the truth is with one or the other it is then obligatory to follow him (i.e. the correct one) in it. And if the truth is not made clear then each one has his place. As far as harsh disputation, indeed outright partisanship and hotly taking sides reaching the level of enmity and hatred over differing over some person among the scholars, this is an error. A scholar may even die and Allah will account all and he may have been correct or in error. If I learn he has made an error in his words it is obligatory to leave that and not repeat it. And I should find an excuse for him, especially if I know the man was of good intention and should consider his making ijtihaad (i.e. attempting to arrive at the truth). --------- Question: Who has a right to say someone has a bid'ah or fallen into it or call someone a deviant or an innovator? And what is the meaning of the word 'inhiraaf'? Answer: Inhiraaf means to swerve from the straight path. It could be a complete inhiraaf that reaches the level of kufr (disbelief) or it could be an inhiraaf amounting to a shortcoming that does not lead to disbelief. The truth is we don't just decide the matter of what is innovation. The scale upon which we weight the matter is the Kitaab and Sunnah. If this was not the case then every issue in which there was a difference between scholars in fiqh - and how many they are - we would say that all those who differ are innovators (mubtadi'een) [at this the shaykh slapped his hands together as if the matter would be all over!] and everyone who differs from us are innovators and all the fuqahaa would be considered as having fallen into innovation! There are few issues where there is absolutely no difference. --------- Question: Then if inhiraaf (meaning deviation) is applied to a person, what is meant? Answer: [The shaykh visually illustrated an example in the room saying…] Here is a straight path from here to the door, if one goes (away) from here then (what)? (The group responded: Inhiraaf?) Yes it is inhiraaf. However it may be slight and easy to return from or it could be major. And this is the example given by the Prophet (sallallahu 'alaihi wa sallam) when he drew a straight line and then lines from both sides. --------- Question: How can someone return if going off that path? Answer: By Allah the way to get them back is to clarify the truth with kindness and compassion without assaulting a man a saying to him "You mubtadi' (innovator), you are astray!" That may do nothing except cause him to hold more tightly to his opinion and at the least he will seek to defend himself or seek to support himself. However one should come to him with that which is better. Invite him to your home or go to him for a visit and say 'this matter is causing a problem for me.' He will say for sure it is a problem however decrease the dispute with him by approaching him humbly (almost as though you have the problem). Allah the Mighty and Majestic says: Is Allah better or those who they ascribe as partners? knowing full well that Allah is indeed better but this was put for the sake of disputant (for the sake of argument). Go and say to him "We came to settle this problem. Your words were such and such. Please clarify to me so we can come to some understanding or agreement." If one goes to this extent I believe the brother will humble himself and comply in the face of such leniency and kindness. --------- Question: What do we do in a situation where some brothers say "We will not go to such and such a place because so-and-so will be there?" In other words what are the guidelines with regards to doing hijraan (boycott) in the matter of inhiraaf (deviation)? Answer: First, know that it is not permissible against one who is a believer. Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief a drinker or a killer because none of that takes him out of having imaan. As Allah stated: If two parties among the believers fight them make amends between and if one of them insists on fighting the other then fight the one who continues until he submits to the order of Allah and if they cease then reconcile them with justice for verily Allah loves the just. Verily the believers are brothers so make reconciliation between your brothers. [Al-Hujuraat] So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaam. Do you understand? It is not permissible unless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person. If however you give the greetings to the person and smile in his face he will be softer and return to the truth. To boycott because he cuts his beard or smokes cigarettes or deals with riba is not correct. He is still a believer. The kaafir is one whom we do not initiate giving the salaam but what if he greets with salaam? We are obligated to return the greeting according to the statement of Allah ta'aala, If they were to greet you then give a better greeting or at least return it (i.e. an equal greeting). We don't stay away and such a person is a kaafir. These issues in truth are very specific and ones in which it is not allowable for us to judge according to emotions. We must always return to the judge, namely return to the kitaab and the sunnah and the deeds of the righteous predecessors (as-Salaf as-Saalih). Quote Share this post Link to post Share on other sites
Abdinuur Posted April 7, 2002 Excellent...nice job. Quote Share this post Link to post Share on other sites
Zuhda Posted April 10, 2002 thanks for the compliment guys. i just thought it would be intresting, since we have alot off differences and firqa in our muslim community. i hope people have benefitted from it. w/salam Quote Share this post Link to post Share on other sites
Khayr Posted October 9, 2003 This is a very beautiful topic that the shiekh touchs upon. Quote Share this post Link to post Share on other sites
