❝If the people of truth did not speak out in clarification of the truth, then the people of error would remain upon their mistakes, others would blindly follow them in that, and the sin of withholding the truth would fall back on those who remained silent.❞
[Fatawa Shaykh Bin Baz, (3/72) | Translated By Abu Muadh Taqweem Aslam]
Hamdūn Al-Qassār رحمه الله was asked, “Why is the speech of the Salaf more beneficial than our speech?”
He replied, “They spoke to honour Islām, to save themselves, and to seek the pleasure of Ar-Rahmān. We speak to honour ourselves, to seek the affairs of the world, and to please the creation.”
[Hilyat Al-Awliyā’, 10/231. Translated By Abū Idrees Muhammad]
❝It is upon you my brother!! With following your Salaf As-Salih and to keep away from innovations and evil, so that you can be a righteous slave of Allaah.
Ask your Lord for the capability, to be correct and to follow the correct Minhaj. Whoever, is given this provision then that will drive him to that which is beneficial.
May Allaah provide us this with His favour and His Generosity, indeed Allaah is the Most Merciful of those who show mercy…❞
[Al-Amr Biliteeba Wa Nahi Un Il-Ibteeda', (No. 181) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
أولا : أن الشيخ ربيع غير معصوم وغير كامل في شيء من أعماله العلمية وغيرها لا هو ولا غيره .
ثانيا
: إنه –حفظه الله- يرحب بكل من يناقش ما وقع فيه من أخطاء -بقصد النصح لا
الطعن- , ويدعو له ويكافئه إن استطاع , أسوته في ذلك قول الفاروق عمر بن
الخطاب القائل (رحم الله امرءا أهدى إلي عيوبي) .
ثالثا
: إن الشيخ ربيع يتبرأ من أخطائه وممن يتعلق بهذه الأخطاء , بل ويدعو على
من يتعلق بهذه الأخطاء , حاله في هذا –وفقه الله- كحال من قال من السلف وهو
الإمام الشافعي –رحمه الله- : (كل مسألة صح فيها الخبر عن رسول الله (صلى
الله عليه وسلم) عند اهل النقل بخلاف ما قلت ؛ فأنا راجع عنها في حياتي
وبعد موتي) .
وهذه المحاور الثلاثة تجدها بينة ظاهرة في كلامه التالي –وفقه الله- :
قال –حفظه الله- في بيان فساد المعيار : "أنا لم أدع العصمة والكمال في شيء من أعمالي العلمية ولا غيرها.
ولا
ادعى هذا أحد من أهل العلم والعقل ، فقد يقع العالم في الأخطاء والمخالفات
الكثيرة للكتاب والسنة ، فضلاً عن الأخطاء اللغوية والإملائية.
وقد
يبحث عن حديث أو ترجمة رجل من مظانه من المصادر فلا يقف عليه فيعتذر ، وقد
يكون إماماً في فن من الفنون فتوجد له كبوات في فنه ، فهذا سيبويه إمام في
اللغة قد استدرك عليه ابن تيمية ثمانين خطأً ، وكم من فقيه له أخطاؤه ؟
وكم من محدث ومفسر لهم أخطاؤهم الكثيرة .
وكل
هذه الأخطاء لا تضر أصحابها ولا تحط من مكانتهم إذ لا يحط من مكانة الرجل
إلا ارتكاب الكبائر أو اقتحام البدع وعداء أهل السنة ،هذا هو منهج أهل
السنة والجماعة".
وقال
الشيخ ربيع –حفظه الله- في شريط النقد منهج شرعي : "كتبي هذه خذوها
واقرأوها وأنا لا أقول لكم إن كلَّ ما فيها صواب لا بد – وأؤكد لكم أن فيها
أخطاء – قال أحدهم مرة : فلان يريد أن يناقشك ؟ قلت : فليسرع قبل أن أموت
يبين أخطائي ، وأنا أرجوكم اذهبوا وترجَّوْا سلمان وسفر كلهم يجمعوا كتبي
ويناقشوها ويبينون الحق فيها حتى أتوب منها قبل موتي ، ما نغضب من النقد
أبداً والله نفرح .
وأنا
أحمِّلُ كلاً منكم المسؤولية يذهب إليهم ليأخذوا كتبي ويناقشوها والذي
يطلع بخطأ أقول له : جزاك الله خيراً وأرسل لهم جوائز وإذا عجزت أدعو لهم ،
والله ما نخاف من النقد لأننا لسنا معصومين وأستغفر الله العظيم ، من نحن
حتى نقول : لسنا بمعصومين هذا يقال للصحابة والأئمة الكبار أما نحن -
والعياذ بالله – فالزلل والأخطاء الكبيرة متوقعة منا فأنا أرجو أن يأخذوا
كتبي هذه وينتقدونها في الصفحة الفلانية قلت كذا وهو غلط واستدلالك غلط من
الوجه الفلاني والوجه الفلاني والحديث الفلاني أخطأت في الاستدلال به
والحديث نقلته غلط.
هيا
يا أخي تفضل لماذا تغضبون وتعلمون الناس التعصب والهوى والجهل والهمجية
والفوضى لماذا تدمرون عقول الشباب بهذه العصبية العمياء ؟! هل في يوم من
الأيام تعصب أناس للشافعي ومالك مثل هذا التعصب؟".
وقال –حفظه الله- في شريط بعنوان "جلسة في بيت الشيخ ربيع بن هادي المدخلي ليلة 9/9/1423
Sayings of our scholars about charity organizations
A fatwa from the noble Imaam, Shaikh Muqbil ibn Haadi al Waadiee
The Shaykh, may Allah have mercy upon him, said:
Leaving off charity organizations is preferred to its existence because the Prophet (may the Peace and Blessing of Allah be upon him) and his companions were more in need of money compared to us. Rather they were in severe need of money, but in spite of that they did not organize a charity organization. Therefore based upon this, leaving it off is better than its existence. And the best guidance is the guidance of the Messenger of Allah (may the Peace and Blessing of Allah be upon him)
Transcribed from the tape “Al Gaara Sadeeda” Side A of the tape
Ash-Shaykh Saalih al Fawzaan, may Allah preserve him, said:
Splitting and dividing into groups or charity organizations is from that which our religion has prohibited. Our religion has demanded from us that we do not differ nor oppose each other in ideas as because of this differing, the efforts of the dawah go to waste. So it is obligatory upon us to be one group upon the manhaj of Islam and the sunnah of the Messenger (may the Peace and Blessing of Allah be upon him). This is the duty of the Muslims
From:Al Muntaqa from the fatawa of Shaikh Saleh Fawzaan Page 22 Chapter 45
The noble Imaam Shaikh Al-Albaani holds the opinion that is sufficient that the projects of establishing charity organizations is haraam if they deposit their wealth in interest based banks.
Refer: Silsilah Huda wa Noor tape no. 590
Ash-Shaykh Saalih Aali-Shaykh , may Allah preserve him, said:
Verily some groups come together under an organization, they use (some of the) statements of Shaykh Islaam and other than him from the people of knowledge as a proof (for it) , while (in reality) they did not understand ( the speech of those scholars) for verily Shaykhul-Islaam, may Allah have mercy upon him, mentioned organizing but however he did not intend an actual organization, because these organizations are newly invented organizations meaning selecting a leader for a party who is obeyed and those who are under him informs him of that which occurs as (it is performed) for the Ruler (of the Muslims) for his obedience. This is with no doubt not permissible and the speech of Shaykhul-Islaam does not indicate ( the permissibility of this) nor does other than him.
Reference: Sharhu Masaa’il al-Jaahiliyah , tape number five, side B.
"The Majority of the students of today give Fataawaa in ignorance. They are fond of themselves, they think knowledge is an easy question. They think just because they have memorised some Hadeeth, or read some book, that they have all of the worlds (containing) knowledge. However, the great Imaams used to refer to others because of the great responsibility an answer consist of.” (Silsila al-Huda wan Noor 257)
"An unlearned who answers questions cant only say "Its allowed" or "Not", rather he must mention the scholar who says it." (Silsila al-Huda wan Noor 333)
"The Prophet, sallAllaahu 'alayhi wa sallam, has gathered the comprehensive and abundant good manners in his saying: "He is not from us who doesn't have mercy for our young, and respects our old and knows the right of our scholar.". (Fataawaa of al-Albaanee, p.71, Silsilat Al-Ahadeeth As-Saheehah (no. 358))
“Neither is it allowed to speak like the scholars do, this means that you are showing off.”
Shaykh Muhammad Bin Hadi al-Madkhali حفظه الله said :
In these times - and I say it in all honesty - clear and advisory speech has decreased and "ghamghamah" (unclear utterances) has increased. And that is due to a number of reasons which can be confined to the following three:
1) The fear of the person speaking upon himself. He himself does not want to be spoken against!
2) The fear that some of them have upon his own benefits. If he were to speak the truth, perhaps he would not receive some of those benefits!
3) The keenness of the speaker to have many that follow him. He thinks if he were to speak those with me will flee! And let it be so! You are commanded to clarify the truth - not to gather people to follow you no matter if it you were upon truth or upon falsehood.
24th Sha'baan 1435
(كان هذا في كلمةٍ للشّيخ يوم: 24 / شعبان / 1435هـ)
قال فضيلةُ الشّيخ العلاّمة مُحمّد بن هادي المدخليّ -حفظهُ اللهُ-:
وفي هذه الآونة –وأقولها بصدق-: قلَّ البيانُ النَّاصحُ الواضحُ وكثُرَت الغمغمة؛ وذلكَ لعدّة أسبابٍ تنحصرُ في ثلاثة مُجملةٍ:
• الأوَّل: خوفُ المُتكلِّم على نفسِهِ؛ لا يُريدُ أن يُتكلّم فيهِ!
• الثّاني: خوفُ بعضهم على مصالحِهِ ربّما تكون له مصالح ومنافع فتفوت عليه إن تكلّم بكلمة الحقّ!
• الثّالث: الحرص على الكثرة والتّجميع! لو تكلّمت نفر الذين عندي!
ولْيَكُن! أنت مأمورٌ ببيان الحقِّ لا بجمع النّاس؛ مُجرّد الجمع ولو كان على الباطل.
Question: Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?
Answer: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand.
The Prophet sallallâhu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [al-Bukhaaree] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers.
This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “ And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper .” [an-Nahl 16:116-117]
As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say : This is my path. I call to Allâh upon sure knowledge .” [Yoosuf 12:108]
So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge.
Whosoever callsto Allâh without knowledge, thensuch a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.”
Shaykh Muhammad bin Saalih al-`Uthaymeen As-Sahwatul-Islâmiyyah (pp.59-60)
Author: Imaam Muqbil Translator: Abu 'Abdis Salaam Al Juyaanee Source: Tuhfaul Majeeb pg. 215-216 Our call is not a call (that calls) to calamities and turmoil and the current state of affairs testifies of this fact. We are not like those (individuals) who are with the (Muslim) rulers in their faces, wipe their feet and say to them welcome, welcome while in their (hearts) they believe this ruler to be a disbeliever. No, rather our way is one, the Book and the Sunnah. We interact with the rulers in an Islamic manner. We asked that Allah guides them and return them to the truth with the beautiful return.
❝As for the one who expresses to the people that he is upon Sunnah and (that he is upon) Salafiyyah while in reality he is an innovator, no doubt Allaah عز وجل will indeed expose what he is hiding as long as he remains in that vile state.❞
Speaking about the people of innovation and those who carry unsound concepts or a methodology which is not upright, (then) this is from advice, and not backbiting.
Rather it is (an act of) sincerity to Allaah, His Book and His Messenger (by carrying out what is commanded and forbidding evil etc) and it is (act of sincerity) to the muslims (by giving them good advice).
So if we see an innovator spreading his innovation then it is obligatory that we make clear that he is an innovator so that the people are saved from his evil.
(Likewise) If we see an individual who has an ideology/concept opposing that which the Salaf were upon, then it is obligatory for us to clarify that so that people are not deceived by him.(Likewise) If we see a person who has a specific methodology (whose) outcome is evil then it is obligatory for us to clarify that so that the people are saved from his evil, and this (done) out of sincerity to Allaah, His Messenger and His Book; and it is sincerity to the rulers and their subjects (by giving good advice so that they saved from evil etc).
Regardless of whether speaking about the people of innovation is (done) amongst students (of knowledge) or in other gatherings, this is not backbiting.
And as long as we fear the spread of these innovations, or that concept or that methodology which is in opposition to the methodology of the Salaf; it is obligatory that we clarify so the people are not deceived by that.
In highlighting the reason why some of the youth diverge away from the correct methodology, Shaikh Saalih Al-Fawzaan (hafidhahullaah) explains how detaching from the scholars and from their guidance whilst allowing oneself instead to be influenced by deviant ideologies is the cause of divergence from the truth: The Shaikh states: “These youth who have diverged away from the Salafi manhaj (methodology) in da’wah – did so because they were affected by these ideologies which came in from outside. As for the callers and the youth who remained keeping a link/attachment with their scholars; then they were not affected by such incoming ideologies. So these people – and all praise is for Allaah – are upon steadfastness – just as their pious predecessors were.
Therefore the grounds for this division returns back to the da’wah based ideologies and methodologies conducted by suspicious and doubtful people – or people who are astray and desire the termination of this blessing in which we live within this country. This being by way of: peace and stability and ruling by way of the Sharee’ah and the abundant good of this country – that is not to be found in any other country. They desire to make divisions between us; and to draw our youth away and to remove the trust from our scholars – and thus at that time there will occur – and Allaah’s refuge is sought – that which would not have a praiseworthy outcome…” The Shaikh continues later stating:
“I say: no one violates the honour of the upright scholars who are upon the truth except one of three types of people: 1. Either a hypocrite – whose hypocrisy is known. 2. Either a faasiq (evil-doer) who hates the scholars because they prohibit him from evil-doing. 3. Or either an astray hizbee who hates the scholars because they do not agree with him over his hizbiyyah (partisanship) and with his astray ideologies.”
Some Students of Knowledge, Due to the Shallowness of Their Knowledge, Have Appointed Themselves as Imaams in Jarh wa Ta’deel
Shaykh Saalih as-Suhaymee said:
“… verily the Taqwa of Allah is the basis of goodness for the student of knowledge and is the heading of his use for his knowledge that he is learning, because verily from the greatest of reasons for establishing the seeking of correct legal knowledge derived from the Kitab (Quran) and Sunnah is the Taqwa of Allah.
“Fear Allah and Allah will teach you” [2:282]
Some associated with knowledge – and we fear that all of us could fall into the loss of time in what contains no benefit, of “Qeela wa Qaala” (‘It was said’ and ‘he said’) and empty speech, which distances one from Allah and hardens the heart. You find many of the people, this is their main concern. They do not pray a Rakah or three at the last part of the night, because he has distractions that turn him away from the obedience of Allah. And he does not know that he is in the abode of a journey, the abode of a crossing, and the abode of a passing. So pray a farewell prayer, and be in this world like you are a stranger or a wayfarer. If you reach the evening then do not wait for the morning. If you reach the morning then do not wait for the evening. Busy your time with the fear of Allah. Populate your time with fear of Allah, with prayer and fasting and knowledge and recitation of the Quran. Be distracted by your own faults [rather than] the faults of others.
We see some of the students of knowledge, from the weakness of their Taqwa, they have no concern except speaking about people. And they have appointed themselves, due to the shallowness of their knowledge, they have appointed themselves as Imaams in Jarh wa Ta’deel; and they have filled up the refuses of the Internet from this matter. They are not giving victory to Islam nor are they giving defeat to the disbelievers, nor are they being of use to the Ummah.
One of them will speak to you and it is as if he is Yahya ibn Maeen (Imaam of Hadeeth) or Ahmad ibn Hanbal; and maybe he might not even perform correct wudhoo. And this is from what we suffer from these days. These (individuals) are not in agreement with,
“Fear Allah wherever you may be, and follow an evil deed with a good deed it will wipe it away. And deal with the people in a good manner.”
Not at all!
Give the bow to its owner and be humble with Allah, for verily whoever is humble with Allah, He will raise him. Leave the big issues for the scholars, the learned men who preach to others, the specialists, the distinct ones. Those who have great efforts in serving the Sunnah and the Aqeedah, and in serving Islam.
So what is incumbent for the Muslims in general, and specifically the students of knowledge, is that the Taqwa of Allah be their practice, privately and publicly, at night and at day, if they want the attainment of security and the pleasure of Allah, and if they want the correct legal knowledge derived from the Kitab and Sunnah.
“Fear Allah wherever you may be.”
If you wish to say a word, remember this hadeeth. If you wish to extend your hand to something, remember this hadeeth. If you want to walk to something with your legs, remember this hadeeth. If you want to disparage (Jarh) or praise (Ta’deel), remember this hadeeth. If you want to be a student of knowledge in truth, and if not (in truth) and you are not like that, then remember this hadeeth. Place it in front of your eyes in every conduct that you behave,
“Fear Allah wherever you may be.”
So that it will be your principle in any affair from doing a thing or leaving it off.
It is from this hadeeth,
“Fear Allah wherever you may be, and follow an evil deed with a good deed it will wipe it away. And deal with the people in a good manner.”
To move your tongue,
“Fear Allah wherever you may be.”
To activate your hearing and eyes and limbs.
“Fear Allah wherever you may be.”
This is the straight path to security and with other than that there is nothing except remorse.
And there is a new article by Shaykh Abdul-Muhsin al-Abbaad al-Badr which has been published a few days ago with the title, “Mar’atan Ukhra: Rif’qan Ahl as-Sunnah bi Ahl al-Sunnah”. This is an article which concerns seekers of knowledge in a specific manner. And do not turn to what is attached to it from the mocking networks which criticize the likes of this article because of their (wrongful) elevation, arrogance within themselves, and their ignorance in the reality of what they are talking about. And they have adopted specific nicknames. This article is a great article – which we should follow its steps, and that we march in its method. So benefit from the writings of the scholars and shaykhs and turn down the fairy tales.”
From: Shaykh Suhaymee’s explanation of the hadeeth: “Fear Allah wherever you are”
المقطع أخذته من محاضرة: شرح حديث (إتق الله حيثما كنت..) ورابطها هنا:
وكانت بتاريخ:18-1-1432هـ http://alsoheemy.net/play.php?catsmktba=3267
التفريغ منقول من منتدى الآجري وقد قمت بإكمال ما لم يفرغوه:
"...إنَّ التقوى هي أساس صلاح طالب العلم وعنوان استفادته لعلمه الذي تعلمه، لأنَّ من أعظم أسباب تحقيق طلب العلم الشرعي الصحيح المستمد من الكتاب والسنة هي تقوى الله ((واتقوا الله ويعلمكم الله))، وبعض من المنتسبين إلى العلم ، ونخشى أن نكون كلنا واقعون في ذلك، هو إضاعة الأوقات فيما لا فائدة فيه، من القيل والقال والكلام الفارغ، الذي يُبعد عن الله ويُقسِّي القلب، وتجد كثيرًا من الناس هذا هو شُغْله الشاغل، ولا يصلي ركعة أو ثلاثا آخر الليل، لأنَّ لديه صوارف صرفته عن طاعة الله. وهو لا يدري أنه في دار سفر، وفي دار معبر، وفي دار ممر، فصلِّ صلاة مودع، وكن في هذه الدنيا كأنك غريب أو عابر سبيل، وإذا أمسيت فلا تنتظر الصباح، وإذا أصبحت فلا تنتظر المساء، اشغل وقتك بتقوى الله ، أعمر وقتك بتقوى الله، من الصلاة والصوم والعلم وتلاوة القرآن، واشتغل بعيوب نفسك عن عيوب غيرك.
نرى بعض طلبة العلم من ضَعْف تقواهم ، لا هم لهم إلا الكلام في الناس. ونصبوا أنفسهم -على ضَحالة علمهم- أئمةً في الجرح والتعديل، وملؤوا زبالات الإنترنت، من هذا الباب، وهم لا للإسلام نصروا ،ولا للكفار كسروا، ولا للأمة أفادوا.
يُحدثكم أحدهم وكأنَّه يحي بن معين أو أحمد بن حنبل وهو ربما لا يحسن وضوءه، وهذا ما نعاني منه هذه الأيام، هذا لا يتفق مع (( اتَّقِ الله حيثما كنتَ ، وأتْبِعِ السَّيِّئَةَ الحسَنَةَ تَمْحُهَا. وخالِقِ الناسَ بخلُق حسن)) أبدا.
أعطي القوس باريها، وتواضع لله فإن من تواضع لله رفعه، ودع المسائل الكبار للعلماء الربانيين المتخصصين البارزين، الذين لهم باع طويل في خدمة السنة والعقيدة وفي خدمة الإسلام.
فالذي ينبغي للمسلمين عامة وطلبة العلم خاصة، أن تكون تقوى الله عز وجل ديدنهم، سراً وجهاراً، وليلاً ونهاراً، إذا أرادوا الوصول إلى السلامة ومرضاة الله وإذا أرادوا العلم الشرعي الصحيح المستمد من الكتاب والسنة.
((اتَّقِ الله حيثما كنتَ ..)) إذا أردت أن تقول كلمة، تذكر هذا الحديث.
إذا أردت أن تمد يدك إلى شيء، تذكر هذا الحديث.
إذا أردت أن تخطو إلى شيء برجلك، تذكر هذا الحديث.
إذا أردت أن تجرح أو تعدِّل، تذكر هذا الحديث.
إذا أردت أن تكون طالب علم بحق وإلا فلست كذلك، فتذكر هذا الحديث.
اجعله نصب عينيك في كل تصرف تتصرفه ((اتَّقِ الله حيثما كنتَ ..)).
ليكن منطلقك إلى أي أمر من فعل أو ترك هو من هذا الحديث: ((اتَّقِ الله حيثما كنتَ، وأتْبِعِ السَّيِّئَةَ الحسَنَةَ تَمْحُهَا. وخالِقِ الناسَ بخلُق حسن))
ليحرك لسانك، ((اتَّقِ الله حيثما كنتَ ..))
ليحرك سمعك وبصرك وجوارحك، ((اتَّقِ الله حيثما كنتَ ..))
هذا هو الطريق السَّوي للسلامة وبغير ذلك ليس هناك إلا الندامة.
وهناك مقال جديد لشيخنا الشيخ عبد المحسن العباد البدر نُشر قبل يومين بعنوان : (ومرة أخرى : رفقا أهل السنة بأهل السنة) هذه المقولة هي تُهم طلبة العلم بشكل خاص، ولا تلتفتوا إلى ما يعلق به أرباب الشبكات الهزيلة التي تنتقد مثل هذا المقال لعلو وكبرياء في أنفسهم وجهل بحقيقة ما يتكلمون به وقد اتخذوا ألقاباً معينةً ، هذا المقال مقال عظيم ينبغي أن نترسَّم خُطاه، وأن . فاستفيدوا من كتابات العلماء والمشايخ، ودعوا عنكم بُنيات الطريق.. "
Notes:
We had to remove a part from the original text due a recommendation from Shaykh as-Suhaymi to Muhammad al'Imam who is actually refuted. We only share these benefitial words from the great scholars baraka Allahu feekum.
Is declaring someone to be thiqah (reliable), similar to the information he carries, something that’s specifically for the scholars, or is it for every reliable person even if he is not a scholar, like the students of knowledge as an example?
Shaykh Rabee’ (may Allah preserve him) responded:
I will give details (in my response) to this question. If the matter is apparent like the Raafidah, then yes it is for the students of knowledge (to pass a ruling). As for those problematic affairs which are in need of investigation, then this is specifically for the ‘ulamaa.
بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد
Shaikh Ibn Baaz رحمه الله said:
“For those who recite (perform the Ruqyah) on a patient, it is not permissible for them to seek help of the Jinn even if they are Muslims, nor asking them (for a need) – because it a means of Shirk [1]. As for the recitation (of the Qur’aan) to warn the Jinn and to remind them of Allaah, then there is no problem in that. And as for the narrations from the Jinn, they are not acceptable, as they are “Majhool” (unknown and thus unreliable) [2].”
Source: الفوائد الجلية من دروس الشيخ ابن باز العلمية
[1] Because normally the Jinn do not help unless an act of Shirk or Kufr is done to please them – like reciting the aayaat from the Qur’aan backwards etc.
[2] Since we cannot see the Jinn, we cannot know their condition – are they reliable or not, are they telling the truth or not – their status is unknown and thus, they cannot be relied upon.
