“Neither Are They Allowed to Reprimand Someone More Knowledgeable Nor Are They Worthy of It” – [Another View of Simpletons!]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

“Neither Are They Allowed to Reprimand Someone More Knowledgeable Than Them Nor Are They Worthy of Carrying Out Such Responsibility Because They Are Not Scholars!” – [Another Statement of Simpletons When Well-known Elder Salafi Teachers Give Clarifications and Issue Warning Against Errors of Specific Individuals] 

This is one of the statements uttered by simpletons when our elder teachers produce unambiguous knowledge based refutations and clarifications. They claim that our Salafi teachers are not qualified to issue warnings against error. Indeed, this affair was discussed by Al-Allaamah Rabee Bin Haadi Al-Mad’khalee [may Allaah protect him] in his refutation against Dr Ibraaheem Ar-Ruhayli [may Allaah rectify his affair]. Regarding the affair of refutation and who is worthy of carrying it out against a person who opposes the truth, Dr Ibraaheem Ar-Ruhayli laid down conditions whose fulfilment would be impossible in many Muslim lands. He stated that refutation is to be carried out by a scholar who is firmly grounded in knowledge- the scholar who knows the subject matter of the refutation in detail, its legislated evidences, the statements of the scholars regarding it, the scale (extent or scope) of a disputant’s opposition against the truth, the origin (or basis) of the disputant’s doubts (or ambiguous statements, beliefs, views, opinions), the refutations of the scholars against the doubt and benefiting from the statements of the scholars in that regard. Also it is obligatory (or befitting) that the refuter clearly distinguishes (or makes the affair distinct) through strong evidences in order to establish (or clearly determine) the truth in order to remove the doubt – utilising precise expressions (or statements) so that nothing appears to the refuter or he understands something which the disputant does not intend. If this is not the case (i.e. if these conditions are not fulfilled according to Dr Ibraaheem Ar-Ruhayli), then great harm will occur through the one who embarks upon refuting, but did not fulfil these conditions.

Al-Allaamah Rabee Bin Haadi [may Allaah protect him] responded to Dr Ibraaheem as follows… well done to Dr Ibraaheem Ar-Ruhayli for stating that refutation should be carried out by a scholar who is firmly grounded in knowledge, but the fulfilment of all those characteristics is neither found in every refuter nor in every refutation; therefore, if we were to make it a condition for every refuter and every refutation, corruption will appear and all the Ummah will be overcome except an odd number of people.

Then Al-Allaamah Rabee stated: It is ascertained that the fulfilment of these conditions cannot be achieved (i.e. in every refuter and refutation) because you cannot find Salafi scholars who are firmly grounded in knowledge in the majority of the Muslim lands, but there are students of knowledge. However, despite this, Allaah has benefitted (the people and the lands) through these students with regards to the spread of Tawheed, refutations against the Shirkiyyaat (i.e. beliefs and practices of shirk), bidah and superstitions.

Then Al-Allaamah Rabee stated: And I ask Dr Ibraaheem, “If there is a land or lands in which there is widespread bidah and evil deeds, the bidah of at-Ta’teel (negation of Allaah’s Attributes), the Bidah of the Qadariyyah, the bidah of Irjaa, the bidah of Shirk related to the graves (i.e. seeking intercession from the dead in the graves or calling upon them), consumption of alcohol and violating women’s honour, however, there is no Salafi scholar or scholars (in those lands) who are firmly grounded in knowledge and do not fulfil those conditions (i.e. the conditions stated by Dr Ibraaheem), but there are students of knowledge who have read Usool Ath-Thalaatha, Kashf Shubuhaat and Kitaab At-Tawheed of Imaam Muhammad Bin Abdil-Wahhaab, Al-Aqeedah Al-Waasitiyyah and Al-Hamawiyyah of Shaikhul Islaam Ibn Taymiyyah, Umdatul Ahkaam of Imaam Abdul-Ghaniy Al-Maqdisiy or Buloogh Al-Maraam of Al-Haafidh Ibn Hajr, then would it not be obligatory that they reject these evil affairs in accordance with the knowledge they possess, or is it obligated on them to keep quiet due to the fact that they are not firmly grounded in knowledge etc…..? I believe that indeed Dr Ibraaheem will answer that it is obligatory on them to reject these evils and put a stop to them in accordance with the knowledge and ability they possess, in fulfilment of Allaah’s (command):

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful. [Surah Aal Imraan. Aayah 104]

And in fulfilment of the Messenger’s (command), “Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Eemaan”.

Therefore, whoever among them (i.e. those students of knowledge) has Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evil affairs with his hand and tongue. The one who does not have Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people). I do not think that either a scholar or a student of knowledge would be in opposition in this (affair). I believe that if those students of knowledge whom I have described (i.e. the ones who find themselves in those lands in which such evils are present) remain silent about stopping those evils, they would be included in the statement of Allaah:

لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ
كَانُوا لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ

Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do. [Surah Al-Maa’idah. Aayaat 78-79] (1)

Al-Allaamah Rabee Bin Haadi also stated: Criticism (against individuals, groups, parties etc) must be accompanied with sound Aqeedah as pointed out by Khateeb al-Baghdaadee. And there has to be knowledge of the reasons for (carrying out) the criticism – the reasons must be known and there has to be – in the criticims – Wara [keeping away from what is doubtful lest one falls into what is fobidden and brings harmto himself in the Afterlife] and Taqwah [Fear of Allaah].

So if the person who carries out the criticism has knowledge regarding the subject matter “Criticism and Praise”, and he has Wara and Taqwa, then he can carry out criticism. And if the affair of the Majrooh (i.e. the one against whom valid criticism is established) is clear and is known to specific individuals and the general people-(for example), it is well known that this (person) steals, this one commits adultery, this one is a deceiver, this one is a Raafidi shiite, this one is a soofee who makes Tawaaf around the graves and establishes the Mamaaleed (i.e. celebrates the birthday of the Prophet and others]. These are clear affairs known to both a scholar and the one who is not a scholar, and it is not a condition that one has to go to someone who knows the misguidance of those people, (such as) a scholar to criticize them, because their affair is clear to the scholar and other than him. It is obligated on every Muslim to make known the affair of such (deviants, sinners, deceivers), warn against them and reject their acts of misguidance. The Messenger [peace and blessings of Allaah be upon him] said, “Whoever sees an evil deed, then let him stop it with his hand…etc” (see footnote a)

[Tameem Ibn Aws ad-Daaree (may Allaah be pleased with him) said that the Messenger (peace and blessinsg of Allaah be upon him) said]: “The religion is sincerity of purpose.” We said, “To whom?” He said, “To Allāh, His Book, His Messenger, the leaders of the Muslims and their general folk.” (see footnote b)

At present if you see a raafidi mixing with a Muslim who is a commoner and calling him to rafd (i.e. the beliefs of the raafidah), do you go to a scholar to refute that shiite! A soofee grave worshipper mixes with a commoner who is upon a sound natural disposition and directs him to his bidah (of grave worship), whilst I know that he is a grave worshipper, then no one can make it obligated on me to go to a scholar to clarify the affair of that grave worshipper and to warn against him. (2)

Finally, our elder teachers [may Allaah protect them] are more than capable of warning – based on clear proof – against those who oppose the truth. They are certified students of knowledge and are well known to some of the senior scholars, such as the likes of Al-Allaamah Rabee Bin Haadi and Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri [may Allaah protect them]. See here the clarifications – By Shaikh Abu Khadeejah and Shaikh Abu Iyaad – regarding the situation of Shaikh Muhammad Bin Haadi and those who defend him : https://abukhadeejah.com/muhammad-hadi-allegations-and-response-of-the-major-scholars/

Clarification by Shaikh Abu Iyaad – [A warning, a Refutation, Rebuke Against a Mistake or Behaviour Does Not Automatically Necessitate Tabdee; & a Mention of Shaikh Muhammad Bin Haadi’s & Shaikh Sulaymaan Ar-Ruhaylee’s Affair- [From 52mins onwards]: https://mixlr.com/albaseerah/showreel/narration-from-the-salaf-regarding-creed-and-methodology

Documents and Resources for Countering the Doubts of the Muṣaʿfiqah:


Reminder: Shaykh Rabiʿ’s request for Shaykh Muḥammad bin Hādī to justify his tabdīʿ of Salafī students and shaykhs and to explicitly name the major scholars he accused of being “affected” and “destroyed” by the “Ṣaʿāfiqah” – one month, no answer: https://twitter.com/abuiyaadsp/status/1018974451269033986?lang=en-GB

The Salafi has no hidden Agenda…what you see is what you get. He utilises hikmah as much as possible, searches from the sunnah and salaf how to deal with a situation, but does not hide the haqq- By Shaikh Abu Hakeem [may Allaah preserve him]: https://www.youtube.com/watch?v=EPskJEucxs0


Footnote a: Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah): Is enjoining Good and Forbidding Evil by the hand an obligation on all Muslims, or is it limited to those in authority and their deputies?

Stopping wrong is obligated on all Muslims according to their ability, because the Messenger [sallal laahu alayhi wasallam] “Anyone of you who sees evil [i.e. that which is declared an evil deed by Islaam], let them stop it with their hand; if he cannot, then with their tongue; and if they cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [An Excerpt from Fataawa Ibn Baaz 8/208. Slightly paraphrased]

Footnote b: Translation of this hadeeth by Shaikh Abu Iyaad on this link: https://www.nawawis40hadith.com/nw/hadith/7/sincerity-of-purpose

Reminder on this hadeeth: The Religion is Sincerity of Purpose to Allaah and His Book, to The Messenger, Leaders of The Muslims and Their Common Folk: https://twitter.com/IslamStoke/status/1542079479958409216

[Ref 1: An Excerpt from “Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ pages 48-50′. slightly paraphrased]
[Ref 2: Majmoo 14/262-263. slightly paraphrased]

Emergency Appeal 2023



Follow Us


Back to Top

More Articles



Manhaj (Methodology)

Fiqh (Rulings & Jurisprudence)

Women & Family

Innovations in Islam

Share The Knowledge