We wanted to go out in the path of Allah, but certain constraints were imposed on us, such as not intervening in jurisprudential, political, or social issues.
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The questioner : Peace be upon you.
May Allah forgive you, O honorable Shaykh: When we go out in the path of Allah for da'wah, we are given guidelines. For example, it is said that if we go out in the path of Allah, we must avoid four matters: first, not intervening in jurisprudential issues; second, not intervening in political matters; third, not intervening in social issues like forbidding what is wrong or similar things. If we ask them, "Where is the evidence for this?" they say, "How did the Imam Muhammad ibn 'Abd al-Wahhab answer? Know, may Allah have mercy on you, that it is obligatory for every Muslim man and woman to learn four matters." What is the ruling in this?
The Shaykh : First, regarding your statement "if we go out in the path of Allah": going out in the path of Allah means going out to fight the disbelievers; that is what is meant by the path of Allah. As for doing good deeds in general, although it falls under being a path to Allah (Mighty and Majestic), it is not the jihad in the path of Allah that is intended in the texts regarding its virtue. The most that can be said is that going out for da'wah to Allah is correct; going out for da'wah to Allah is the right thing. And going out for da'wah to Allah requires two fundamental things. The first thing: the person must have knowledge, knowledge of the Shari'ah to which he is calling. I do not say that he must be a scholar of the entire Shari'ah, because that is something that cannot be borne, and even the greatest scholar cannot grasp all the legal rulings. But he must be knowledgeable about the Shari'ah in what he is calling to, meaning he does not speak except with knowledge, so he must be on clear guidance.
The second thing: he must act upon what he is calling to, so that he may be a role model. As for not intervening in jurisprudential issues, perhaps those who imposed that condition knew that their stock in fiqh is small, and that intervening in it without knowledge is nothing but mere argumentation with no benefit. They fear that dispute will occur for this reason, so they say, "Do not investigate jurisprudential matters." Yes, if there were a learned, knowledgeable jurist among them to whom they could refer, then they would have to study the religion of Allah to the best of their ability. But because it is not easy for them to have this type of scholar with them, they said, "Do not speak about jurisprudential issues," because research without knowledge is mere argumentation from which people benefit nothing except filling their hearts with hatred for one another. As for their saying, "Do not speak about political matters," we agree with this, because research into political matters cannot be in the hands of the common people, with each person saying what he wants. Political matters have specific people who handle them. For this reason, you do not find, for example, the policy of 'Umar ibn al-Khattab (may Allah be pleased with him) scattered in the markets of buyers and sellers, with each person chewing on it and each person speaking. Rather, whenever he wanted to do something, he consulted those who were qualified for consultation when the matter was difficult for him. Political matters are not toys to be thrown into the hands of the common people, with each person chewing on them as he pleases, because there are secret matters.
May Allah forgive you, O honorable Shaykh: When we go out in the path of Allah for da'wah, we are given guidelines. For example, it is said that if we go out in the path of Allah, we must avoid four matters: first, not intervening in jurisprudential issues; second, not intervening in political matters; third, not intervening in social issues like forbidding what is wrong or similar things. If we ask them, "Where is the evidence for this?" they say, "How did the Imam Muhammad ibn 'Abd al-Wahhab answer? Know, may Allah have mercy on you, that it is obligatory for every Muslim man and woman to learn four matters." What is the ruling in this?
The Shaykh : First, regarding your statement "if we go out in the path of Allah": going out in the path of Allah means going out to fight the disbelievers; that is what is meant by the path of Allah. As for doing good deeds in general, although it falls under being a path to Allah (Mighty and Majestic), it is not the jihad in the path of Allah that is intended in the texts regarding its virtue. The most that can be said is that going out for da'wah to Allah is correct; going out for da'wah to Allah is the right thing. And going out for da'wah to Allah requires two fundamental things. The first thing: the person must have knowledge, knowledge of the Shari'ah to which he is calling. I do not say that he must be a scholar of the entire Shari'ah, because that is something that cannot be borne, and even the greatest scholar cannot grasp all the legal rulings. But he must be knowledgeable about the Shari'ah in what he is calling to, meaning he does not speak except with knowledge, so he must be on clear guidance.
The second thing: he must act upon what he is calling to, so that he may be a role model. As for not intervening in jurisprudential issues, perhaps those who imposed that condition knew that their stock in fiqh is small, and that intervening in it without knowledge is nothing but mere argumentation with no benefit. They fear that dispute will occur for this reason, so they say, "Do not investigate jurisprudential matters." Yes, if there were a learned, knowledgeable jurist among them to whom they could refer, then they would have to study the religion of Allah to the best of their ability. But because it is not easy for them to have this type of scholar with them, they said, "Do not speak about jurisprudential issues," because research without knowledge is mere argumentation from which people benefit nothing except filling their hearts with hatred for one another. As for their saying, "Do not speak about political matters," we agree with this, because research into political matters cannot be in the hands of the common people, with each person saying what he wants. Political matters have specific people who handle them. For this reason, you do not find, for example, the policy of 'Umar ibn al-Khattab (may Allah be pleased with him) scattered in the markets of buyers and sellers, with each person chewing on it and each person speaking. Rather, whenever he wanted to do something, he consulted those who were qualified for consultation when the matter was difficult for him. Political matters are not toys to be thrown into the hands of the common people, with each person chewing on them as he pleases, because there are secret matters.