Who has the right to raise the youth, and the difference between da'wah and tabligh

The questioner : Shaykh, who has the right to undertake the upbringing of the young and the youth? Because in reality, there are young people who, for example, have the ability to gather people and the ability to unite the hearts of the young and the youth on good, but they do not have the knowledge that qualifies them to raise them in the exaltation of knowledge and the exaltation of the religion of Allah the Exalted in their hearts, and the exaltation of the books of the Salaf and the exaltation of... Is there a difference between da'wah and tabligh?

The Shaykh : In reality, a person must look not to the gathering of people around him, but to what he calls people to: does he call them to the Book and the Sunnah, to the methodology of the righteous Salaf, and to moderation in rectification—whether rectifying people, rectifying actions, rectifying rulers, or the like—without his concern, or his greatest concern, being that people gather to him? Because the gathering of people to a person may be a harm to him himself; it may be a cause for his self-admiration and arrogance, such that he does not hear the truth from others, and does not speak the truth with his tongue except what agrees with his desire. And we do not accuse anyone of anything, but I say: it is obligatory for the student of knowledge and the scholar that his greatest concern be guiding creation to the truth, not that people gather to him or do not gather to him. This matter is serious. And the fact that the youth gather around a person, even if it is not because of his knowledge, indicates that the youth require an imam for them; they require a person to lead them. For this reason, we always ask Allah to prepare for the youth a sound, wise, and deliberate leadership that follows what is in the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and whose only concern is that the people be one nation: rulers and ruled, scholars, teachers, and students, so that there is no deviation or following of desires. The youth, praise be to Allah, have a strong emotion and direction, but if the emotion is not tied to the Shari'ah and reason, it becomes a destructive, devastating storm that destroys its owner and destroys those who are like him. And this is what we fear now from the youth: that they rush after emotion without deliberation or control. And this is the great danger by which this Islamic nation has perished since the killing of the Caliph 'Umar ibn al-Khattab (may Allah be pleased with him) until this day. So my advice to the youth is that they be deliberate, think, and know what they are doing and which person they are following. The correct position is to clarify to this brother and say: "My brother, show me: did you do what they did, like what Ibn Hajar and al-Nawawi did? Did the scholars unanimously condemn them? Or did those who came before you condemn them? Are you more knowledgeable than these scholars who came before you and did not condemn them, and more knowledgeable about the state of the two men? And are you more knowledgeable about the truth than these people?"
And the like of that, until we clarify. I am amazed that someone says it is not permissible to send blessings upon Ibn Hajar and al-Nawawi. Glory be to Allah!
Or that he hastens. Glory be to Allah! What did he do such that it is said to him: send blessings upon them?

The questioner : This, O Shaykh, is a mandatory implication for one who innovates regarding Sayyid Qutb and his like, or condemns the articles in his books. Or he quotes from the articles of some of the Salaf, like Abu Zur'ah and others, regarding not sending blessings upon them. So this came out as a mandatory implication from the discussion. He said: "Then it is obligatory for you to say about Ibn Hajar and al-Nawawi what you said about Sayyid and his like, because many of the beliefs found in Sayyid's books, for example, are found in al-Nawawi's books, and many are found in al-Fatih. So based on this, it is obligatory for you, so adhere to it." These people are from this door. And I do not know, Allah, I was told that some people said it is obligatory that... the forbidden... opened the door.

The Shaykh : Yes, the one who said this has a mandatory implication. He has an implication. But we say: some people do not distinguish between a mujtahid whom we know, or whom we suspect, seeks the truth but interprets and errs, and a person who is stubborn and arrogant and does not want the truth. As for the matter of imported ideas, we spoke about it first and there was a discussion. And we do not deny every thought except what contradicts... or... or intended to make people read these ideological books without referring to the books of the predecessors?