Jaabir ibn 'Abdullaah al-Ansaaree narrated that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:
((It is not befitting for a scholar to remain quiet upon his knowledge, and nor is it befitting for one who is ignorant to remain quiet upon his ignorance)).
at-Tabaraanee in al-Awsat; Mabaahith fee Ahkaam al-Fatwa - Page 7
Ref: Fatwa-Online
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Shaykh Ismaa`eel al-`Adawee said:
"A lot of times this is driven by the hidden desire; it is the love of fame, being at the forefront and assuming positions of leadership, which drives them to wage war against everyone who may lower their public reputation, their leadership or invalidate it, they battle whether it is with the truth or falsehood.
Adhering to the truth and acting upon it fades away while they battle to attain their benefits and desires, being obstinate with falsehood, as is the case with people of innovations in their reactions with the people of rectification, the Mujadidoon (revivers) of the religion, the scholars who act upon their knowledge."
Ref: The Root Causes Behind the Excessive Differing between Ahlus-Sunnah
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Reference: Al fataawaa Al Jaliyyah ‘an Al Manaahij ad Da’awiyyah.’ by Shaykh Ahmad An Najmee, compiled and with footnotes by Hasan Ibn Muhammad Ibn Monsoor Ad Daghreeree, Question no 8 : P: 12. |
Some of the students of knowledge have directed certain criticisms towards a specific group of individuals from amongst the Du‘aat who have have fallen into mistakes as it relates to the Manhaj, so is this considered as ‘backbiting’ them or not ?
It is obligatory that the Da’wah should be based upon the way in which Allaah the Most Mighty and Majestic has defined it to his Prophets when He said:
“And indeed we have sent to every nation a Messenger ordering them, [the people], to worship Allaah alone, and to avoid the false deities.”
And also as He, (Allaah the Most High), defined it to His Prophet Muhammad (صلى الله عليه و سلم) who is the last of the Messengers. Allaah said:
“Say (O Muhammad ): "This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)."”
So therefore, whosoever comes with a Manhaj that opposes the Manhaj of the Messenger, or a way that opposes ‘the way’ of the Messenger (صلى الله عليه و سلم), then indeed it is obligatory upon the ‘Ulemaa’ that they clarify these mukhalafaat, (mistakes that oppose the Religion), and that they (the ‘Ulemaa’) should make clear the faults and errors (of these Du‘aat).
And whosoever does not clarify this affair, whilst he knows (the true reality of the situation), then indeed he is sinful. Unless a sufficient group has already embarked upon clarifiying the situation. For indeed this affair is ‘Fard Kifaa‘ee’ (a ‘collective obligation’); that if a group of them, (the scholars), establish it then the obligation falls off the rest of them. However, as it relates to the one who clarifies [the mistakes of some of the Du‘aat], if he needs support and help, then it becomes binding upon all [of the scholars] that they should help and support him in it.
And whosoever claims that it is not permissible to speak about these individuals [from amongst the Du‘aat] who have established a Mahaj that opposes the Manhaj and ‘the way’ of the Messenger of Allaah (صلى الله عليه و سلم) , whosoever claims this, then indeed he is a Mubtil; one who intends invalidate the ‘ordering of good’, the ‘forbidding of evil’, the clarification of the truth, and cooperation upon righteousness and taqwaa.
As for the one who does not intend this (in his statement), then he has indeed blindly followed the one who has (already said and) intended it and has therefore has been deceived by him.
Therefore, it is obligatory upon him to return back to the truth and to leave what he is upon by way of him saying that:
“it is not permissible to make Inkaar upon those who have erred in the Manhaj or the legislated way of giving Da’wah.”
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Date Published: Tuesday, 12 April 2005 |
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This article has been published with the permission of the translator, who affirms the accuracy of his translation of this article as well as the authenticity of the original Arabic source. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
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ÇáãÑÌÚ: الفتاوى الجلية عن المناهج الدعوية، لفضيلة السيخ أحمد بن يحيى النجمي، ص12، مكتبة الفرقان، الطبعة الثانية 1421ها 2000م) |
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بعض طلاب العلم، وجه نقده إلى فئة من الدعاة، الذين أخطئوا في المنهج. فهل تعتبر هذه غيبة لهم أم لا |
الدعوة يجب أن تكون على الطريقة التي حددها الله عز و جل لأنبيائه، حيث يقول:
(و لقد بعثنا في كل أمة رسولا أن اعبدوا الله و اجتنبوا الطاغوت)
و حددها لنبيه محمد صلى الله عليه و سلم الذي هو خاتم الرسل صلوات و سلامه عليه، فقال:
(قل هذه سبيلي ادعوا إلى الله على بصيرة أنا و من اتبعني و سبحان الله و ما أنا من المشركين)
إذا، فمن أتى بمنهج يخالف منهج الرسول، و طريقة تخالف طريقة الرسول صلى الله عليه و سلم، فإنه يجب على العلماء أن يبينوا هذه المخالفلت و أن يبينوا هذه الأغلاط و الملاحظلت. و من لم يبين و هو يعلم ذلك فإنه يكون آثما. اللهم إلا إذا حصل البينان بفئة كافية، فالأمر في هذا فرض كفائي، إذا قام به البعض سقط الوجوب عن الآخرين. أما إذا كان من يقوم بالبيان يحتاج إلى معاضدة و منلصرة، فإنه يجب على الجميع معاضدته و مناصرته.
و من يزعم بأنه لا يجوز الكلام في هؤلاء، الذين جعلوا منهجا يخالف منهج رسول الله صلى الله عليه و سلم، و طريقة تخالف طريقته، من يزعم هذا فإنه مبطل، و يقصد بذلك إبطال الأمر بالمعروف و النهي عن المنكر، و بيان الحق، و التعاون على البر و التقوى. و إن لم يكن قاصدا لهذا، فهو قد قلد من قصده، و كان مغررا به.
و يجب عليه أن يعود إلى الحق، و أن يترك ما هو عليه من القول بعدم جواز الإنكار على من أخطأ في المناهج، أو في الطريقة التي هي طريقة شرعية في الدعوة |
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