Shaykh Ahmad Ibn 'Umar Bazmool
A lecture based upon the famous statement of Muhammad Ibn Sereen: "This knowledge is a matter of deen, so be careful who you take your deen from."
Due to the weakness in the Ummah and lack of comprehension of the pure Islamic methodology, it is common in our time that an ignorant person is taken as a person of knowledge, and that an ignorant person assumes the role and responsibility of a speaker and caller to Islaam. Despite the mountain of statements from the Salaf, the likes of al-Laalikaaee, al-Barabahaaree, Ahmad Ibn Hanbal, Ibn Sireen and so on imploring the Muslims to stick to the Scholars, the people of sunnah (the jama'aah) and to stay away from doubtful matters.
- Is this person known to the scholars or their students?
- Does he have tazkiyaat of any sort?
- Who are his companions (from whom does he sit with)?
- Does he frequent the gatherings of Ahlus-Sunnah, their masaajid, seminars, lectures etc.?
- What do the people of Sunnah and Salafiyyah in his area say about him?
- Does he cooperate with Ahlul-Bid'ah, their masaajid and programmes (is he here, there and everywhere)?
Do you put up these roadblocks in your mind before setting out to seek knowledge with a man? Seeing that it is from the most important affairs you could ever set out upon...your salvation, your 'aqeedah, your path towards paradise insha'Allaah
Shaykh Ahmad Bazmool states:
'...This is how important this is, this knowledge is deen, something that he will be raised with on the day of judgment...the Muslim must look and take his deen from Ahlus-Sunnah, as-Salafiyyoon, known for knowledge, being upright and having taqwaa'
'Imaam Maalik said it is not enough for someone to be a worshipper, and to be known for Zuhd, outward expression of worship, that you take from them...but they did not take from them because that was not their affair (knowledge), they were worshippers that's all. In this time we see someone who has a lihyah (beard), his thobe above his ankles and he is then the muftee of his area, this is a mistake!'
'It is forbidden for the one who is asked and doesn't know, to answer. Likewise it is haraam for the one to ask one who doesn't know...he has to ask the scholar...if you had a medical situation, would we go to a mechanic? And if we had a problem with our car, would we go to a farmer...no we would go to each individual who is a specialist in their field...so when it comes to the issue of deen, we must go to the scholars, it is not right to ask (just) anybody or do what everyone else is doing.'
''Abu Dardaa' went to the masjid one day (in the time of the tabi’een) and he observed the people praying differently than according to the Sunnah, so he came home angry and his wife (Ummudh-Dardaa') asked him what has made you angry? He said, 'By Allaah I don't see anything from the time of the Prophet (sallallaahu 'alayhi wa sallam) except praying together (meaning that they had abandoned much of the Sunnah). This is his statement whilst he was close to the time of the Messenger (sallallaahu 'alayhi wa sallam). So what about know? 1400 years after that, are general masses upon Sunnah? Are the general masses upon knowledge? No! Rather we should follow the scholars!'
From the other points discussed:
- An Important point is made about leaving off taking knowledge even from the one who speaks with the 'Aqeedah of Ahlus-Sunnah yet he has hizbiyyah with him or Surooriyyah with him (i.e. someone simply speaking with the haqq doesn't make him a person of knowledge or a person to sit with)
- The corrupt principle of 'taking the good/leaving the bad', making oneself a private investigator into the affairs of many people of many different beliefs and then appointing oneself as the criterion between what to take and what to leave (not realising that he, himself, is ignorant, he can't protect himself from this fitnah and this isn't from the manhaj of Ahlus-Sunnah to sit with Ahlul-Bid'ah in this regard)
The questions from the community in the USA:
[Q1]: If a person lives in a country that doesn't have a scholar, and he finds someone who has mistakes but may know some fiqh, what can you do?
[Q2]: Concerning the doubts cast upon Imaam al-Bukhaaree (in which some claimed he made a mistake in an issue) and refering to this when discussing the criticism of the scholar, Shaykh Rabee' Ibn Haadee upon Abul-Hasan al-Ma'ribee
[Q3]: Concerning the status of Muhammad Rizq at-Tarhoonee
[Q4]: Calling to Allaah without knowledge, is it correct for me to call people at my workplace to Islaam citing Ayaat and Hadeeth?
[Q5]: Regarding those women whose husbands leave them for extended periods and don't attend to them or spend on them, then when they seek a divorce from him, he refuses
[Q6]: Will the Angels enter a room that is clear of pictures when the rest of the house isn't?
[Q7]: What should the Muslim stance be on the issue of 'Iraaq and Saddam Hussein?
[Q8]: What is the ruling on boxing, what is the verdict upon watching this since it involves striking the face?
[Q9]: How should we cooperate with QSS seeing that they have a conference with some of the students from Jordan and Usaamah al-Qoosee and Abu Usamah?
[Q10]: Should we still allow the officials of QSS (and another website), and Abu Usamah to be advisers to us, participating with us?
[Q11]: Can a masjid be opened from one's home, where the five salawaat are offered and jumu'ah prayed, in order to stay away from the masaajid of ahlul-bid'ah
[Q12]: If a man has a daughter married out of zinaa, then they all accept Islaam, can he continue his father/daughter relationship with her?
[Q13]: Can a man give a gift specifically to a woman who is foreign to him (i.e. a married woman)?
[Q14]: If I am in a lecture, and the speaker send salaams on the Messenger (sallallaahu 'alayhi wa sallam), do I have to also?
[Q15]: Who should advise these organisations (or individuals) who have fallen in to hizbiyyah, the common Muslim or the Scholars?
[Q16]: How do we understand the statement of Ibn Taymiyyah, 'it is not for a person to call to a person or his speech or to make loyalites upon this, nor is it permissible to take enemies based upon an individuals speech', how do weigh this against the statement of the Salaf, 'if anyone speaks against Imaam Ahmad then know that he is a person of desires' and like the scholars say today 'if someone speaks against Shaykh Rabee', he is a person of his desires'