The Ruling on Adopting the Opinions of Scholars That Contain Leniency
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Question:
May Allah reward you. This questioner says: What is the ruling on adopting the lenient opinions of some scholars on the grounds that they facilitate the call to Allah?
Answer:
There is no doubt that opinions are numerous, and if we were left to rely on opinions alone, we would be lost. But Allah has given us a standard by which to weigh opinions, so we take what is correct and leave what is not. Allah the Exalted said:[An-Nisa 4:59] That is better and more beautiful in interpretation. So disagreement is referred back to the Book and the Sunnah. Whatever agrees with the Book and the Sunnah is adopted, and whatever contradicts the Book and the Sunnah is rejected.
And if we adopt opinions that suit our desires, we fall into what the Jews fell into:[Al-Baqarah 2:87] And among them is the denial of the Messenger by interpreting his words in a way other than what he intended, peace and blessings be upon him.
This is lying about the Messenger (peace and blessings be upon him). If you interpret his words in a way other than what he intended, you have lied about him. This is not permissible at all, and we do not take from opinions except what agrees with the evidence.
We do not prevent scholars from exercising independent legal reasoning, and each expresses his opinion on what appears to him. But in practice, we act only on what agrees with the evidence among them. If it contradicts the evidence, we leave it. Yes.
May Allah reward you. This questioner says: What is the ruling on adopting the lenient opinions of some scholars on the grounds that they facilitate the call to Allah?
Answer:
There is no doubt that opinions are numerous, and if we were left to rely on opinions alone, we would be lost. But Allah has given us a standard by which to weigh opinions, so we take what is correct and leave what is not. Allah the Exalted said:
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِAnd if we adopt opinions that suit our desires, we fall into what the Jews fell into:
But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.
أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَThis is lying about the Messenger (peace and blessings be upon him). If you interpret his words in a way other than what he intended, you have lied about him. This is not permissible at all, and we do not take from opinions except what agrees with the evidence.
We do not prevent scholars from exercising independent legal reasoning, and each expresses his opinion on what appears to him. But in practice, we act only on what agrees with the evidence among them. If it contradicts the evidence, we leave it. Yes.
Source
قناة «العلامة الدكتور صالح الفوزان»، [157] حكم الأخذ بأقوال العلماء التي فيها ترخص - صالح الفوزان — youtube.com
The Arabic text is a machine transcription of the audio recording.