What is the Salafi view on specialization in religious and worldly sciences?
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The questioner : What is the position of the Salafi da'wah regarding specialization?
The Shaykh : How?
The questioner : What is the position of the Salafi da'wah regarding specialization?
The Shaykh : Yes.
The questioner : We have seen some Salafi da'wahs prohibit dealing with some of the Salafi students of knowledge who do not fault them in their religion, but because they differ from the da'wah's line regarding the specialization they adopt, and the former believe that the Salafi da'wah should be comprehensive to meet the needs of society and the era?
The Shaykh : I consider specialization to be obligatory without a doubt, and the benefit of specialization is very clear in the religious sciences, let alone in the other sciences, and much of it may be a collective obligation. However, these specialists, each in their field of specialization, must work within a general circle that unites them. For example, if it is obligatory that there be among the Muslims those who specialize in the science of history, in sociology, for example, in economics, and whatever you wish of the sciences known today and others, but these specialists must be on one principle and one idea regarding what is an individual obligation for each of them, and they must not be divided in this aspect, even if they are specialized in those aspects. Is my answer clear?
The questioner: Yes.
The Shaykh : Ah, so we return and say: I do not think that a Salafi Muslim who understands his creed would not cooperate with another Salafi who has his specialization, as long as he does not contradict him in the creed to which he calls people. But I do not think the question was either not clear or I did not understand it well. Do you mean Muslims in general, in which case the question is valid, and the answer is what you heard, or do you mean specifically the Muslims who are Salafis?
The questioner : I mean specifically the Muslims, and to clarify further, the disagreement is a movement-based disagreement, meaning, as I said in the question, from those who do not fault them in their religion. So they respect them in their religion and in their effort in knowledge, but the matter has become a movement issue. They fear that the emergence of this specialized person will cause people to gather around him and be led by his knowledge, and they may work with him in the scientific specialization in this branch of the branches of the Shari'ah. This leads to these people turning away from the movement methodology of this Salafi da'wah in this place, so it becomes part of the da'wah's policy to reduce this Salafi gathering, for example, in this place, or for these people to turn away from giving this appearance that has become established and significant in Salafi societies?
The Shaykh : Now it seems that the question is circling around the previous question, because the Salafis do not have what is called "movement-ness." These are expressions of other groups that do not call to Islam in the correct sense, but to a general Islam. And without a doubt, some Salafis have been influenced by others, so they began to move and work in what is called politics and the like. But we answered that this is premature for some of the Salafis. However, I think that the presence of a scholar, or scholars, among the Salafis is an obligatory matter, and that nothing but good should result from it for the benefit of the da'wah. It is obligatory that there be scholars among them in every discipline and every science. In that case, the fear for the movement, and although there is not, in my belief now, there should not be a movement like the movements of the other groups, but there must be in the Salafi groups in every land of Islam groups of scholars specialized in every science. For example, there must be scholars specialized in the science of tafsir. Let us speak of the religious sciences, and by that, specialization in the other sciences is understood. There must be scholars specialized in the science of tafsir, not in the Islamic world, but in the Salafi world. The Islamic world is more deserving and more deserving. And there must be scholars specialized in hadith, not one or two scholars in the Salafi world, but many. Likewise, scholars specialized in fiqh, scholars specialized in language, and so on to the last of the sciences.
After that comes specialization in the sciences that we are in need of today in the present era, and without which the Muslim states and the desired state, whether near or far, cannot stand unless they have gathered all the scholars in all specializations. As I said at the beginning of the speech, all these people cooperate in realizing the Islamic society and establishing the Muslim state. If these people are walking in the system of Islam, there remains the claim that this is an obstruction of this alleged movement. This is absolutely not valid, but rather it becomes a strength for the movement when its time comes, that there be among them scholars specialized in every science, and in every science, scholars. But it appears, unfortunately, that the image of the question is that there may be individuals among the scholars who see these movement da'is as claiming that there is indeed a clustering around this scholar, which obstructs what? Their movement. This is true, but this came because of what? The poverty of this movement. That is, it must be, as we say now frankly, in the Muslim Brotherhood or others, that nearly a century has passed for this da'wah without it producing a scholar among them. It has not produced a scholar among them who is pointed to with the finger, whether in tafsir or in hadith or in fiqh. And if one is found, he is attached to them, affiliated with them, and not originating from them. And this is a very great difference, and you must pay attention to it. And when we discuss the Muslim Brotherhood and their like, we say that you do not have a unified creed and you do not have a Salafi da'wah. They say to you, no, we are with you regarding the creed, for example, and the attributes, and this is true for many of the individuals among them. But we must be aware of the truth and say to them: This creed that you shared with us, which is the truth, where did it come to you? Did it originate from your da'wah? Is it from the blessing of your methodology in da'wah? Or did you take it from others? And so you have no merit in this. The merit belongs to others who led you to understand this creed and to be with them in it, and with them in other matters. And thus... the Muslims. And so, in truth, I say: If there are among our Salafi brothers those who fear that there will be a scholar around whom people cluster, and they do not want to cooperate with him because they are clustering, because this contradicts what? It contradicts their movement, then this is in reality a sign of evil, because they do not want there to be scholars among them. And this is the reality of what? The other parties. The other parties, why are there no scholars in them? For this same problem. So we ask Allah (Mighty and Majestic) to inspire us with guidance and to grant us success in all good.
The questioner : Our Shaykh, a note and clarification regarding this question
The Shaykh: Okay
The questioner : Frankly, there are in Egypt some Salafi da'i brothers who have a share of knowledge in many of the religious sciences, for example, in creed they have a portion, and in tafsir and in language and so on, but they have not specialized in a specialization and one of them has not stood out in one of the sciences, meaning and appeared in it. And some of the brothers began, for example, to specialize in hadith, or to specialize in such and such, as you may know. So what happened, and what we saw and heard about, is that some of these brothers faulted the others for not specializing. The specialists faulted the non-specialists, and the reverse also happened. So some of them say that this specialization, they faulted them not for the specialization itself
The Shaykh : but rather
The questioner : but rather for not having a general, comprehensive da'wah to the people, but rather they specialize, for example, in this which they wanted to specialize in, they confined themselves to a specific number of students for study or for teaching. And these who specialized faulted the others, meaning for not paying attention to specialization, and a little bit of aversion occurred
The Shaykh : Allah is the Helper. I think I have answered this. There must be specialization.
The questioner : But the cooperation between them is...
The Shaykh : I said that this must be within a single circle where they cooperate. And now I am saying something else: there must be no specialization, because every aspect of these aspects is specialized. If I may use the expression, there is no specialization that benefits the Muslim community. The non-specialist may provide the specialist with something the specialist is ignorant of, and this specialist, a fortiori, provides that non-specialist with what he is ignorant of. But the basic condition is cooperation. I said in my time, and I still say, that all Islamic groups, despite their differences in methodology and in the methods of da'wah, must work together for the benefit of Islam, and they must all cooperate, each within the limits of his specialty. For example: What do the Muslim Brothers call for? They call for general Islam, and there is no objection to that. We can take advantage of this opportunity and call for specific Islam in the correct sense. The Tabligh group, for example, wants to focus on advising people, reminding them, and awakening them. This is a good thing. And the effects of this goodness are what entangled them and occupied them with what is more important than knowledge, namely 'aqidah, the Book, and the Sunnah, and so on. Because they say that so many people were deviant, not praying, and so on, and by the blessing of going out in the path of Allah, as they say, they became many righteous groups who pray. This is a fact that cannot be denied, and it must be acknowledged. But if this activity from the same group is accompanied by a scholarly activity that is careful about understanding the Book and the Sunnah, along with calling people, advising them, and guiding them—either they themselves, or they make room for others as you just mentioned—then I say that if Islamic groups are truly sincere, each group represents a specialty. I knew this in my time; there used to be in Egypt, I do not know if it still exists or not, the Muslim Youth Association. Does it still exist?
The questioner : No, the name exists, but its reality...
The Shaykh : The important thing is that their concern was sports, training the youth in what? Sports, football, basketball, and so on. I think this is a good thing, and it is something that is necessary. But not on the basis of a sports bloc that fights the intellectual and doctrinal bloc. No, rather, this complements what? It complements this. For example, this group of Muslim Youth: if a Salafi youth wants to train, the best place for him to train is with a group of disbelievers? No, he trains with his Muslim brothers. And these same athletic youths, the best place for them to receive knowledge is from a Sufi, a Khalafi, or from whom? No, they receive knowledge from a Salafi, and so on. So we must give groups the ruling of individuals. Just as every individual Muslim must cooperate with his brother in good, each within the limits of what? His capability. So Islamic groups, each group represents a faction of these Muslim individuals, must all cooperate. If they are like that, I do not consider this a division in the religion. But the reality, unfortunately, is not the case, because partisanship intervenes in the matter, pre-Islamic partisanship. So these people are partisan for these, and these are partisan for those. Then division occurs. At that time, the prohibition of the Lord of the Worlds in the Noble Qur'an comes:[Ar-Rum 30:31-32].
The questioner : His saying, Blessed and Exalted is He:[An-Nisa 4:92] If the first condition, which is freeing a believing slave, and the blood money, for example, one is fulfilled and the other is not, does he have to fast two consecutive months because the first was not fulfilled? That is, one of the two conditions was fulfilled. Clarification of the question.
The Shaykh : What is the first condition and the second condition?
The questioner :[An-Nisa 4:92]
The Shaykh : Yes.
The questioner : So if the first condition, which is at the beginning of the verse, is fulfilled and the second is not, is it obligatory for this one who killed by mistake to fast two consecutive months, or does he suffice with the first without the two months? That is, for example, freeing the slave is not available now, he pays the blood money, do the two months drop off him?
The Shaykh : Did they not drop off?
The questioner : This is what we are asking, meaning the three conditions are required to be fulfilled, our Shaykh?
The Shaykh : Yes, he did.
The questioner : The three conditions, because it says, "But whoever does not find the first or the second, then fasting for two months." This is what confused us.
The Shaykh : Yes.
The questioner : This, as long as the Noble Qur'an used the phrase "whoever does not find" in freeing or the blood money.
The Shaykh : Freeing.
The questioner : Yes, freeing means freeing a slave or the blood money[An-Nisa 4:92].
The Shaykh : By Allah, this verse actually requires study for me; because here in
The questioner : whoever does not find
The Shaykh : whoever does not find and in
The questioner : an enemy to you
The Shaykh : an enemy to you. I do not have this detail present in my mind, but perhaps you can remind me by phone so I can prepare the answer for you, unless one of our brothers present has a study on the subject, then we will listen to it and benefit from it, or otherwise a look at the left side.
The questioner : On the same subject, our Shaykh, on the same subject, he wants a second question...
The Shaykh : ... please.
The Shaykh : How?
The questioner : What is the position of the Salafi da'wah regarding specialization?
The Shaykh : Yes.
The questioner : We have seen some Salafi da'wahs prohibit dealing with some of the Salafi students of knowledge who do not fault them in their religion, but because they differ from the da'wah's line regarding the specialization they adopt, and the former believe that the Salafi da'wah should be comprehensive to meet the needs of society and the era?
The Shaykh : I consider specialization to be obligatory without a doubt, and the benefit of specialization is very clear in the religious sciences, let alone in the other sciences, and much of it may be a collective obligation. However, these specialists, each in their field of specialization, must work within a general circle that unites them. For example, if it is obligatory that there be among the Muslims those who specialize in the science of history, in sociology, for example, in economics, and whatever you wish of the sciences known today and others, but these specialists must be on one principle and one idea regarding what is an individual obligation for each of them, and they must not be divided in this aspect, even if they are specialized in those aspects. Is my answer clear?
The questioner: Yes.
The Shaykh : Ah, so we return and say: I do not think that a Salafi Muslim who understands his creed would not cooperate with another Salafi who has his specialization, as long as he does not contradict him in the creed to which he calls people. But I do not think the question was either not clear or I did not understand it well. Do you mean Muslims in general, in which case the question is valid, and the answer is what you heard, or do you mean specifically the Muslims who are Salafis?
The questioner : I mean specifically the Muslims, and to clarify further, the disagreement is a movement-based disagreement, meaning, as I said in the question, from those who do not fault them in their religion. So they respect them in their religion and in their effort in knowledge, but the matter has become a movement issue. They fear that the emergence of this specialized person will cause people to gather around him and be led by his knowledge, and they may work with him in the scientific specialization in this branch of the branches of the Shari'ah. This leads to these people turning away from the movement methodology of this Salafi da'wah in this place, so it becomes part of the da'wah's policy to reduce this Salafi gathering, for example, in this place, or for these people to turn away from giving this appearance that has become established and significant in Salafi societies?
The Shaykh : Now it seems that the question is circling around the previous question, because the Salafis do not have what is called "movement-ness." These are expressions of other groups that do not call to Islam in the correct sense, but to a general Islam. And without a doubt, some Salafis have been influenced by others, so they began to move and work in what is called politics and the like. But we answered that this is premature for some of the Salafis. However, I think that the presence of a scholar, or scholars, among the Salafis is an obligatory matter, and that nothing but good should result from it for the benefit of the da'wah. It is obligatory that there be scholars among them in every discipline and every science. In that case, the fear for the movement, and although there is not, in my belief now, there should not be a movement like the movements of the other groups, but there must be in the Salafi groups in every land of Islam groups of scholars specialized in every science. For example, there must be scholars specialized in the science of tafsir. Let us speak of the religious sciences, and by that, specialization in the other sciences is understood. There must be scholars specialized in the science of tafsir, not in the Islamic world, but in the Salafi world. The Islamic world is more deserving and more deserving. And there must be scholars specialized in hadith, not one or two scholars in the Salafi world, but many. Likewise, scholars specialized in fiqh, scholars specialized in language, and so on to the last of the sciences.
After that comes specialization in the sciences that we are in need of today in the present era, and without which the Muslim states and the desired state, whether near or far, cannot stand unless they have gathered all the scholars in all specializations. As I said at the beginning of the speech, all these people cooperate in realizing the Islamic society and establishing the Muslim state. If these people are walking in the system of Islam, there remains the claim that this is an obstruction of this alleged movement. This is absolutely not valid, but rather it becomes a strength for the movement when its time comes, that there be among them scholars specialized in every science, and in every science, scholars. But it appears, unfortunately, that the image of the question is that there may be individuals among the scholars who see these movement da'is as claiming that there is indeed a clustering around this scholar, which obstructs what? Their movement. This is true, but this came because of what? The poverty of this movement. That is, it must be, as we say now frankly, in the Muslim Brotherhood or others, that nearly a century has passed for this da'wah without it producing a scholar among them. It has not produced a scholar among them who is pointed to with the finger, whether in tafsir or in hadith or in fiqh. And if one is found, he is attached to them, affiliated with them, and not originating from them. And this is a very great difference, and you must pay attention to it. And when we discuss the Muslim Brotherhood and their like, we say that you do not have a unified creed and you do not have a Salafi da'wah. They say to you, no, we are with you regarding the creed, for example, and the attributes, and this is true for many of the individuals among them. But we must be aware of the truth and say to them: This creed that you shared with us, which is the truth, where did it come to you? Did it originate from your da'wah? Is it from the blessing of your methodology in da'wah? Or did you take it from others? And so you have no merit in this. The merit belongs to others who led you to understand this creed and to be with them in it, and with them in other matters. And thus... the Muslims. And so, in truth, I say: If there are among our Salafi brothers those who fear that there will be a scholar around whom people cluster, and they do not want to cooperate with him because they are clustering, because this contradicts what? It contradicts their movement, then this is in reality a sign of evil, because they do not want there to be scholars among them. And this is the reality of what? The other parties. The other parties, why are there no scholars in them? For this same problem. So we ask Allah (Mighty and Majestic) to inspire us with guidance and to grant us success in all good.
The questioner : Our Shaykh, a note and clarification regarding this question
The Shaykh: Okay
The questioner : Frankly, there are in Egypt some Salafi da'i brothers who have a share of knowledge in many of the religious sciences, for example, in creed they have a portion, and in tafsir and in language and so on, but they have not specialized in a specialization and one of them has not stood out in one of the sciences, meaning and appeared in it. And some of the brothers began, for example, to specialize in hadith, or to specialize in such and such, as you may know. So what happened, and what we saw and heard about, is that some of these brothers faulted the others for not specializing. The specialists faulted the non-specialists, and the reverse also happened. So some of them say that this specialization, they faulted them not for the specialization itself
The Shaykh : but rather
The questioner : but rather for not having a general, comprehensive da'wah to the people, but rather they specialize, for example, in this which they wanted to specialize in, they confined themselves to a specific number of students for study or for teaching. And these who specialized faulted the others, meaning for not paying attention to specialization, and a little bit of aversion occurred
The Shaykh : Allah is the Helper. I think I have answered this. There must be specialization.
The questioner : But the cooperation between them is...
The Shaykh : I said that this must be within a single circle where they cooperate. And now I am saying something else: there must be no specialization, because every aspect of these aspects is specialized. If I may use the expression, there is no specialization that benefits the Muslim community. The non-specialist may provide the specialist with something the specialist is ignorant of, and this specialist, a fortiori, provides that non-specialist with what he is ignorant of. But the basic condition is cooperation. I said in my time, and I still say, that all Islamic groups, despite their differences in methodology and in the methods of da'wah, must work together for the benefit of Islam, and they must all cooperate, each within the limits of his specialty. For example: What do the Muslim Brothers call for? They call for general Islam, and there is no objection to that. We can take advantage of this opportunity and call for specific Islam in the correct sense. The Tabligh group, for example, wants to focus on advising people, reminding them, and awakening them. This is a good thing. And the effects of this goodness are what entangled them and occupied them with what is more important than knowledge, namely 'aqidah, the Book, and the Sunnah, and so on. Because they say that so many people were deviant, not praying, and so on, and by the blessing of going out in the path of Allah, as they say, they became many righteous groups who pray. This is a fact that cannot be denied, and it must be acknowledged. But if this activity from the same group is accompanied by a scholarly activity that is careful about understanding the Book and the Sunnah, along with calling people, advising them, and guiding them—either they themselves, or they make room for others as you just mentioned—then I say that if Islamic groups are truly sincere, each group represents a specialty. I knew this in my time; there used to be in Egypt, I do not know if it still exists or not, the Muslim Youth Association. Does it still exist?
The questioner : No, the name exists, but its reality...
The Shaykh : The important thing is that their concern was sports, training the youth in what? Sports, football, basketball, and so on. I think this is a good thing, and it is something that is necessary. But not on the basis of a sports bloc that fights the intellectual and doctrinal bloc. No, rather, this complements what? It complements this. For example, this group of Muslim Youth: if a Salafi youth wants to train, the best place for him to train is with a group of disbelievers? No, he trains with his Muslim brothers. And these same athletic youths, the best place for them to receive knowledge is from a Sufi, a Khalafi, or from whom? No, they receive knowledge from a Salafi, and so on. So we must give groups the ruling of individuals. Just as every individual Muslim must cooperate with his brother in good, each within the limits of what? His capability. So Islamic groups, each group represents a faction of these Muslim individuals, must all cooperate. If they are like that, I do not consider this a division in the religion. But the reality, unfortunately, is not the case, because partisanship intervenes in the matter, pre-Islamic partisanship. So these people are partisan for these, and these are partisan for those. Then division occurs. At that time, the prohibition of the Lord of the Worlds in the Noble Qur'an comes:
and do not be of those who associate others with Allah (32) [Or] of those who have divided their religion and become sects, every faction rejoicing in what it has.
ولا تكونوا من المشركين من الذين فرقوا دينهم وكانوا شيعًا كل حزب بما لديهم فرحونThe questioner : His saying, Blessed and Exalted is He:
And never is it for a believer to kill a believer except by mistake
وما كان لمؤمن أن يقتل مؤمنًا إلا خطئًاThe Shaykh : What is the first condition and the second condition?
The questioner :
And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise.
وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًاThe Shaykh : Yes.
The questioner : So if the first condition, which is at the beginning of the verse, is fulfilled and the second is not, is it obligatory for this one who killed by mistake to fast two consecutive months, or does he suffice with the first without the two months? That is, for example, freeing the slave is not available now, he pays the blood money, do the two months drop off him?
The Shaykh : Did they not drop off?
The questioner : This is what we are asking, meaning the three conditions are required to be fulfilled, our Shaykh?
The Shaykh : Yes, he did.
The questioner : The three conditions, because it says, "But whoever does not find the first or the second, then fasting for two months." This is what confused us.
The Shaykh : Yes.
The questioner : This, as long as the Noble Qur'an used the phrase "whoever does not find" in freeing or the blood money.
The Shaykh : Freeing.
The questioner : Yes, freeing means freeing a slave or the blood money
then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise.
فصيام شهرين متتابعين توبة من الله وكان الله عليمًا حكيمًاThe Shaykh : By Allah, this verse actually requires study for me; because here in
The questioner : whoever does not find
The Shaykh : whoever does not find and in
The questioner : an enemy to you
The Shaykh : an enemy to you. I do not have this detail present in my mind, but perhaps you can remind me by phone so I can prepare the answer for you, unless one of our brothers present has a study on the subject, then we will listen to it and benefit from it, or otherwise a look at the left side.
The questioner : On the same subject, our Shaykh, on the same subject, he wants a second question...
The Shaykh : ... please.
Source
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