Some of the distinguished scholars criticize some people when they want to be reassured and rely on one of the opinions in which the jurists have disagreed
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The Shaykh : Yes, please.
The questioner : Regarding such disputed issues, it is expected that one should study the jurisprudence of our religion. When such an issue arises during one's study of the religion of Allah (Mighty and Majestic), the Muslim, especially from the general Muslims who are not specialized or fully dedicated to the Shari'ah, looks at the books, at the books of hadith commentaries, and begins to look at the evidence. So when he asks some of the people of knowledge and wants to inquire from them, they respond to him by saying that he is overstepping or intruding into a field for which he does not have the tools or the equipment he needs. Who are you when you look at the evidence of the scholars' sayings and then want to come out with an opinion? When you come out with an opinion, it means that you yourself have preferred something, and you do not possess that equipment. They respond to them: We want to worship Allah with knowledge. My brother, ask the scholars, so-and-so Shaykh and so-and-so Shaykh. Well, did they disagree? No, just ask one of them. This issue, as a methodology, or we want to understand: are we, in this way, performing the role of following, or have we gone too far? Especially since a person only wants, in his own field, to worship Allah with knowledge. This is one point, and the other point is...
The Shaykh : No, let's stick to the first point, lest we forget it, because I am asking you: what exactly do you mean, briefly, by "this way"? What do you mean by "this way" so that I can answer you?
The questioner : For example, this issue.
The Shaykh : No, do not repeat your words. Be brief.
The questioner : The question is: a person is faced with several things, specific issues, for example, reciting behind the imam. He wants to know whether he should recite or not, so he looks at the evidence of the scholars.
The Shaykh : This is a repetition.
The questioner : Well, briefly, if Allah wills, they respond to him: do not do this thing. You are now entering [this field], and he is, of course, a person in other fields, not in the Shari'ah; he is a worker, an engineer, a doctor, but he has reading. So they criticize this studying of jurisprudence: how do you venture into these fields and how do you want to come out with an opinion on such issues, while other scholars, past and present, are still to this day...
The Shaykh : Look, you say you want to come out with an opinion, and this contradicts your previous statement. I want to know how to answer you.
The questioner : He does not come out with an opinion; he follows one of the scholars' opinions.
The Shaykh : Very well.
The questioner : Yes, I am sorry for the expression. He follows one of the scholars' opinions. It is as if you are saying that the opinion of these scholars is not analyzed to see if this opinion is stronger, if you have the knowledge or the ability to prefer this opinion. Frankly, one stands before this response, but he wants to follow, he wants to worship Allah, not just for a fatwa. So we want your comment on such an issue...?
The Shaykh : Well, I will summarize. I do not say it is impossible, but I may have understood it. If I am correct in my understanding, support me; otherwise, correct me.
I have summarized what I understood from you: that some scholars or some of the distinguished scholars criticize some people when they want to be reassured and rely on one of the opinions in which the jurists have disagreed in the past. He wants to adopt one of these opinions, so he reads in the books and asks the scholars. And when he asks these scholars, they say, "You are not at the level to understand and to prefer one saying over another." Is this what you want?
The questioner : Yes.
The Shaykh : Well, I say that it is not permissible to criticize those who, with their Islamic culture, when they have studied one of the disputed issues in the fiqh books and found much confusion and many sayings, like this issue in which we mentioned three schools of thought, wants to be clear-sighted in the religion of Allah. No one can ever criticize any Muslim, whether he is—this is my answer now—no one can criticize a person who is clear-sighted in his religion for his desire to be clear-sighted in the religion, even if he is from the general Muslims and does not have the culture you referred to in your question when you said that he read in the books and the sayings conflicted for him, etc. No one can—I repeat—no one can criticize any of the Muslims who wants to be clear-sighted in his religion, even if he is from the general Muslims and does not have Shari'ah culture, but he has an intellect for which Allah will hold him accountable. So he is able to understand what this scholar says and what that scholar says, even if they differ slightly or greatly.
Therefore, because Allah (Blessed and Exalted is He) said in His Noble Book, addressing the Prophet (peace and blessings be upon him) and thereby meaning his Ummah:[Yusuf 12:108] Where is the Messenger of Allah (peace and blessings be upon him) in his closeness to Allah (Blessed and Exalted is He), and it is sufficient for him that he is the master of the children of Adam? And where is the lowest of the Companions of the Prophet (peace and blessings be upon him) in terms of the difference between the two levels? There is a vast difference between them. Nevertheless, the Prophet (peace and blessings be upon him) included himself with the lowest Muslim in being clear-sighted in his religion: [Yusuf 12:108].
So it is obligatory for every Muslim to be clear-sighted in his religion, and clarity should not be merely by asking: is this haram or halal? It is haram! The matter is over. He goes to another Shaykh who says it is halal.
We give an example of this now: smoking, which many people in this country and elsewhere have been afflicted with. Some say it is haram, and I am with them. Some say it is halal, and I am not with them, not from near or far. And some say that the five rulings apply to it. What does this layperson do? He must say to the first, the second, and the third: what is the evidence? If he asks the one who forbids it, he will say to him: The Messenger of Allah (peace and blessings be upon him) said:Sunan Ibn Majah 2340Da'if (Darussalam) And he adds other things which we are not currently discussing. He comes to the one who says, for example, that it is permissible: the original ruling for things is permissibility. This student of knowledge heard this rule, and as long as scholars mention it on many occasions. But when it is said that the original ruling is permissibility, it means only if nothing comes that contradicts this original ruling. And the hadith that he heard from the first scholar has come, when he inquired, so he said: it is not haram, because the Messenger said: Sunan Ibn Majah 2340Da'if (Darussalam) And smoking harms its user and harms those sitting around him and those who mix with him due to the bad smell and the like. He comes to the other one who says that the five rulings apply to it. Here, this poor person will be lost. What are these five rulings and what does it mean that...?
This is from the concise words of the Messenger of Allah (peace and blessings be upon him).
So I believe that the fair-minded among the scholars, and those who are also clear-sighted, do not forbid individual Muslims from being clear-sighted in their religion. In my belief, this is the answer to your question.
The questioner : Regarding such disputed issues, it is expected that one should study the jurisprudence of our religion. When such an issue arises during one's study of the religion of Allah (Mighty and Majestic), the Muslim, especially from the general Muslims who are not specialized or fully dedicated to the Shari'ah, looks at the books, at the books of hadith commentaries, and begins to look at the evidence. So when he asks some of the people of knowledge and wants to inquire from them, they respond to him by saying that he is overstepping or intruding into a field for which he does not have the tools or the equipment he needs. Who are you when you look at the evidence of the scholars' sayings and then want to come out with an opinion? When you come out with an opinion, it means that you yourself have preferred something, and you do not possess that equipment. They respond to them: We want to worship Allah with knowledge. My brother, ask the scholars, so-and-so Shaykh and so-and-so Shaykh. Well, did they disagree? No, just ask one of them. This issue, as a methodology, or we want to understand: are we, in this way, performing the role of following, or have we gone too far? Especially since a person only wants, in his own field, to worship Allah with knowledge. This is one point, and the other point is...
The Shaykh : No, let's stick to the first point, lest we forget it, because I am asking you: what exactly do you mean, briefly, by "this way"? What do you mean by "this way" so that I can answer you?
The questioner : For example, this issue.
The Shaykh : No, do not repeat your words. Be brief.
The questioner : The question is: a person is faced with several things, specific issues, for example, reciting behind the imam. He wants to know whether he should recite or not, so he looks at the evidence of the scholars.
The Shaykh : This is a repetition.
The questioner : Well, briefly, if Allah wills, they respond to him: do not do this thing. You are now entering [this field], and he is, of course, a person in other fields, not in the Shari'ah; he is a worker, an engineer, a doctor, but he has reading. So they criticize this studying of jurisprudence: how do you venture into these fields and how do you want to come out with an opinion on such issues, while other scholars, past and present, are still to this day...
The Shaykh : Look, you say you want to come out with an opinion, and this contradicts your previous statement. I want to know how to answer you.
The questioner : He does not come out with an opinion; he follows one of the scholars' opinions.
The Shaykh : Very well.
The questioner : Yes, I am sorry for the expression. He follows one of the scholars' opinions. It is as if you are saying that the opinion of these scholars is not analyzed to see if this opinion is stronger, if you have the knowledge or the ability to prefer this opinion. Frankly, one stands before this response, but he wants to follow, he wants to worship Allah, not just for a fatwa. So we want your comment on such an issue...?
The Shaykh : Well, I will summarize. I do not say it is impossible, but I may have understood it. If I am correct in my understanding, support me; otherwise, correct me.
I have summarized what I understood from you: that some scholars or some of the distinguished scholars criticize some people when they want to be reassured and rely on one of the opinions in which the jurists have disagreed in the past. He wants to adopt one of these opinions, so he reads in the books and asks the scholars. And when he asks these scholars, they say, "You are not at the level to understand and to prefer one saying over another." Is this what you want?
The questioner : Yes.
The Shaykh : Well, I say that it is not permissible to criticize those who, with their Islamic culture, when they have studied one of the disputed issues in the fiqh books and found much confusion and many sayings, like this issue in which we mentioned three schools of thought, wants to be clear-sighted in the religion of Allah. No one can ever criticize any Muslim, whether he is—this is my answer now—no one can criticize a person who is clear-sighted in his religion for his desire to be clear-sighted in the religion, even if he is from the general Muslims and does not have the culture you referred to in your question when you said that he read in the books and the sayings conflicted for him, etc. No one can—I repeat—no one can criticize any of the Muslims who wants to be clear-sighted in his religion, even if he is from the general Muslims and does not have Shari'ah culture, but he has an intellect for which Allah will hold him accountable. So he is able to understand what this scholar says and what that scholar says, even if they differ slightly or greatly.
Therefore, because Allah (Blessed and Exalted is He) said in His Noble Book, addressing the Prophet (peace and blessings be upon him) and thereby meaning his Ummah:
Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him."
قل هذه سبيلي أدعوا إلى الله على بصيرة أنا ومن اتبعني وسبحان الله وما أنا من المشركينSay, "This is my way; I invite to Allah with insight, I and those who follow me.
قل هذه سبيلي أدعوا إلى الله على بصيرة أنا ومن اتبعنيSo it is obligatory for every Muslim to be clear-sighted in his religion, and clarity should not be merely by asking: is this haram or halal? It is haram! The matter is over. He goes to another Shaykh who says it is halal.
We give an example of this now: smoking, which many people in this country and elsewhere have been afflicted with. Some say it is haram, and I am with them. Some say it is halal, and I am not with them, not from near or far. And some say that the five rulings apply to it. What does this layperson do? He must say to the first, the second, and the third: what is the evidence? If he asks the one who forbids it, he will say to him: The Messenger of Allah (peace and blessings be upon him) said:
It was narrated from 'Ubadah bin Samit that the Messenger of Allah (ﷺ) ruled: “There should be neither harming nor reciprocating harm.”
لا ضرر ولا ضرارIt was narrated from 'Ubadah bin Samit that the Messenger of Allah (ﷺ) ruled: “There should be neither harming nor reciprocating harm.”
لا ضرر ولا ضرارThis is from the concise words of the Messenger of Allah (peace and blessings be upon him).
So I believe that the fair-minded among the scholars, and those who are also clear-sighted, do not forbid individual Muslims from being clear-sighted in their religion. In my belief, this is the answer to your question.