Reference should be madeto people of knowledge and we should be
content with their opinions on issues that are difficult or ambiguous,
because the one who does not have the proper background in knowledge
and specialist experience has no right to express a view on these
matters. Hence the Messenger (blessings and peace of Allah be upon
him) instructed us to refer questions about anything that is unclear
to us in the Book of Allah or the Sunnah of His Messenger to those who
have knowledge thereof:
It was narrated from 'Amr ibn Shu'ayb, from his father, that his
grandfather said: The Prophet (blessings and peace of Allah be upon
him) heard some people disputing and said: "Thosewho came before you
were only destroyed because of this; they used one part of the Book of
Allaah against another. But the Book of Allah was revealed so that one
part of it would confirm another, so do not use onepart to oppose
another. Whatever you learn from it, speak of it, and whatever you do
not understand of it, refer it toone who does know it."
Narrated by Ahmad (6702)and Ibn Maajah (85); classed as hasan by
al-Albaani in Mishkaat al-Masaabeeh, 237
Shyakh Mulla 'Ali al-Qaari (may Allah have mercy on him) said:
"refer it" means take your questions about the matter
"to one who does know it", namely Allah, may He be exalted, or one who
is more knowledgeable thanyou among the scholars, and do not try to
work outits meaning by yourselves.
End quote from Mirqaat al-Mafaateeh, 1/313
To conclude, if the scholarsare unanimously agreed on the meaning of a
verse or hadeeth, or on confirmation of the validity or otherwise of a
shar'i ruling, this is bindingshar'i proof, because the ummah cannot
agree on misguidance.
But if they differ, then the criterion for judging between different
words, actions and circumstances is the Book of Allah and the Sunnah
of His Messenger (blessings and peace of Allah be upon him). Whatever
scholarly opinion is more in harmony with the Qur'an and Sunnah must
be followed, and whatever is contrary to the Qur'an andSunnah must be
rejected, whilst affirming that all the scholars possess knowledge,
virtue, dignity and religious commitment, and that they are the ones
whom Allah chose to protect His religion, take care of His laws and
rulings, and affirm them among the people.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
If the Muslims dispute concerning an issue, the matter concerning
which they dispute should be referred to Allah and the Messenger;
whichever of the two opinions is supported by the Qur'an and Sunnah
must be followed.
End quote from Majmoo' al-Fataawa, 20/12
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If evidence is established concerning some matter, itis obligatory to
follow the evidence that is established from the Book of Allah or the
Sunnah of His Messenger (blessings and peace of Allah be upon him)
even if that differs from a prominent imam and even if it differs from
some of the Sahaabah. Allah says (interpretation of the meaning):
"(And) if you differ in anything amongst yourselves, refer it to
Allahand His Messenger"
[an-Nisa' 4:59]
and He did not say: Refer it to So and so, or So and so.
But it is essential to affirm and respect the scholars, and to observe
proper etiquette with them. If an individual finds a weak opinion with
one of the prominent imams, scholars or muhaddiths (scholars of
hadeeth), that should not detract from their status, and he
shouldstill respect the scholars, observe proper etiquette with them
and speak well of them. He should not revile them or look down on
them; rather he should explain the truth with evidence whilst offering
supplication for the scholar, praying for mercy for him and asking
Allah to forgive him.
This is also how the attitude of scholars shouldbe to other scholars:
they should respect the scholars for their status and acknowledge
their position and virtue.
End quote from Majmoo' Fataawa Ibn Baaz, 26/305
And Allah knows best.
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