4. When are the words of ascholar – whether he was a Sahaabi or otherwise – regarded as binding evidence?

4.
Sometimes we hear opinions that were narrated from the Sahaabah, or
sometimes other opinions that were narrated from the imams (leading
scholars) on various occasions, although the basic principle directs
us to follow the Qur'an and Sunnah. When does the Muslim have to
follow the opinion of the Sahaabi or imam? How can we reconcile
between this andthe obligation of followingthe Qur'an and Sunnah?
Praise be to Allah.
The obligation of following the Qur'an and Sunnah does not contradict
the idea of learning from the Companions of the Messenger of Allah
(blessings and peace of Allah be upon him) and from the imams who are
known to have been men of knowledge and virtue. In fact learning from
themin general comes under the heading of following the Qur'an and
Sunnah. Allah, may He be exalted, says (interpretation of the
meaning):
"so ask people who know the Scripture, if you do notknow"
[al-Anbiya' 21:7].
Abu Dawood (3641) narrated that Abu'd-Darda'said: I heard the
Messenger of Allah (blessings and peace of Allah be upon him) say:
"…The scholars are the heirs of the Prophets. The Prophets did not
leave behind dinars or dirhams, rather they left behind a heritage of
knowledge, and the one who acquires it acquires an abundant portion."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The view of this scholar, – whether he was a Sahaabi or otherwise –
can only have been either in accordance with the Sunnah or at variance
withit. If it is in accordance with it, then it is obligatory to adopt
it and act upon it, because the scholars have more knowledge of Allah
and His Messenger than anyone else.
If it is at variance with the Sunnah then it should not be adopted;
rather one should follow the Sunnah, but this applies only whenit
becomes clear to one that this particular opinionis at variance with
the Sunnah.
The basic principle is that the opinion of anyone may be accepted or
rejected, except the Messenger of Allah (blessings and peace of Allah
be upon him).
At the same time the high status of the scholars – foremost among whom
are the Sahaabah (may Allah be pleased with them) – must be upheld.
If there is no text concerning the issue, then the opinion of the
knowledgeable Sahaabi, if no one else among the Sahaabah differed with
him, is regarded as binding evidence according to many scholars.
The basic principle concerning this matter is that the opinion of the
Sahaabi is regarded as binding evidence so long as it does not go
against any text and so long as noone else among the Sahaabah differed
with him.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If the Sahaabi was one of those who were well-known for deep
knowledge, then his opinion may be regarded as evidence, subject to
two conditions:
(i) that it should not contradict the words of Allah or
His Messenger; if it does contradict the words of Allah or His
Messenger then it must berejected, and the words of Allah or His
Messenger must be accepted;
(ii) that it should not contradict the view of another
Sahaabi; if it does contradict the view of another Sahaabi, then it is
essential to determine which is more correct, because the view of one
isnot regarded as more acceptable than the view of another.
End quote from Liqa' al-Baab al-Maftooh, 59'24
Similarly their opinions (may Allah be pleased with them) concerning
thereasons for revelation and commentary on the Qur'anand Sunnah are
regarded as binding evidence, because they are more knowledgeable
about the Revelation and the language of the Arabs; theQur'an was
revealed among them and they lived with the Prophet (blessings and
peace of Allah be upon him), so they are more knowledgeable about his
Sunnah.
With regard to scholars other than the Sahaabah, they are the most
knowledgeable of people about the Qur'an and Sunnah, and the most
skilled of the people in sound analogy, and the most capable of the
people of deriving rulings in a proper manner? Allah,may He be
exalted, says (interpretation of the meaning):
"if only they had referred it to the Messenger or to those charged
with authority among them, the proper investigators would have
understood it from them (directly)"
[an-Nisa' 4:83].
As-Sa'di (may Allah have mercy on him) said:
This verse establishes a guideline, which is that if research is to be
undertaken into some matter, it should be done by one who is qualified
to do it, and no one should take on this task except them, because
they are more likely to reach the right conclusion and to avoid
errors.
End quote from Tafseer as-Sa'di, p. 190
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