Question Summary:
What is the ruling on learning Deen from those that are open sinners in light of the Quran? Question Detail:
In recent times we have seen many da'ees who are turning to fisq where they are on tv shows dancing to music and are on stage with faasiqah women.
What is the hukum on taking deen from people who are open sinners in light of the Quran and the Sunnah.
What do the salaf say about taking deen from such people?
What about those that substantiate their behavior by saying that “Many people have become Muslims on their hands so we shouldn't criticize them”?
Answer :
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
The beauty and uniqueness of Islam is that every single Muslim, male or female, is a da'ee (inviter) to the faith. The prophethood has ended with the Seal of the Prophets, our beloved Muhammad (salallahu alayhi wa sallam). However, the work of prophethood continues, that of calling to Islam by emulating the noble character and sublime traits of our beloved Rasulullah (salallahu alayhi wa sallam).
1.) It is apparent that a Muslim who performs da'wah (inviting to Islam) should be very cautious and not misrepresent the deen of Islam with what seems right or correct to him. Rather, he should always revert to the 'ulama and inquire the correct and proper answers to each situation or dilemma he faces. Therefore, it is not becoming of a Muslim to learn the essentials of Islam from a person who is an open sinner because such a person is following his own desires, and certainly not emulating the noble traits of Rasulullah (salallahu alayhi wa sallam).
2.) Our salaf (pious predecessors) were very particular in learning the deen only from righteous, qualified scholars. That is why scholar after scholar warned against taking knowledge from those that do not possess the necessary qualifications or those that openly sin.
Traditional scholarship in Islam is based on isnad (chain of transmission). Just as a muhaddith (narrator of hadith) narrates from another until the chain reaches Rasulullah (salallahu alayhi wa sallam). In the same way, a student's authority to teach is linked to his teacher until this chain reaches Rasulullah (salallahu alayhi wa sallam). If it wasn't for this chain then anybody [without proper authority or qualification] would have said whatever they wanted. [i]
The scholars have also advised students of knowledge to choose the most knowledgeable, the most pious and the eldest when deciding on a scholar to study under. [ii] A true scholar is one who is accepted and identified as a such by other scholars of authentic and pious reputations. One who is not identified as such, is not a scholar and should seek guidance from a true scholar. [iii]
3.) This is a faulty reason, because then there would be no limits to contain anybody that wanted to justify or make “halal” anything that was haram in order to invite towards Islam. Each person would set his own limits on what to make permissible or impermissible and change the laws of Islam as he or she saw fit.
We wouldn't justify somebody who claimed to be a doctor through unorthodox methods without undergoing proper training and certification, no matter how many lives he could claim to save. Then, how can we let those who go against the teaching of Islam openly to do as they please without any criticism, with the claim that they are bringing people to Islam?
And Allah Ta’āla Knows Best
Sohail ibn Arif,
Student Darul Iftaa
Chicago, USA
Checked and Approved by,
Mufti Ebrahim Desai.
وحدثنا الحسن بن أبي طالب، قال: حدثنا عمر بن أحمد الواعظ المقرئ، قال: حدثنا محمد بن حمدويه المروزي، قال: حدثنا أبو الموجه، قال: أخبرنا [i]
عبدان، قال: سمعت عبد الله يعني ابن المبارك، يقول: " الإسناد عندي من الدين ولولا الإسناد لقال: من شاء ما شاء "
شرف أصحاب الحديث، ١/ ٤١ دار إحياء السنة النبوية – أنقرة
وأما إختيار الأستاذ فينبغي أن يختار الأعلم و الأورع و الأسن كما إختار أبو حنيفة حماد إبن سليمان بعد التأمل والتفكر [ii]
تعليم المتعلم، ص. ١٦ مكتبة البشرى
وقد مر أن أصل حدوث الفرق إنما هو الجهل بمواقع السنة، وهو الذي نبه عليه الحديث بقوله [iii]
«اتخذ الناس رؤساء جهالا». فكل أحد عالم بنفسه هل بلغ في العلم مبلغ المفتين أم لا؟ وعالم [إذا] راجع النظر فيما سئل عنه: هل هو قائل بعلم واضح من غير إشكال أم بغير علم؟ أم هو على شك فيه؟ والعالم إذا لم يشهد له العلماء فهو في الحكم باق على الأصل من عدم العلم حتى يشهد فيه غيره ويعلم هو من نفسه ما شهد له به، وإلا فهو على يقين من عدم العلم أو على شك، فاختيار الإقدام في هاتين الحالتين على الإحجام لا يكون إلا باتباع الهوى. إذ كان ينبغي له أن يستفتي في نفسه غيره ولم يفعل، وكان من حقه أن لا يقدم إلا أن يقدمه غيره، ولم يفعل هذا.
الاعتصام، ٢/ ٧٣٨ دار ابن عفان، السعودية
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