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Recognizing the different
levels of scholarship:
Identifying the differences between the well-
grounded scholars, students of knowledge,
and various levels of the learned is a means
of protection for the youth1.
Certainly, from the issues that often result in differing, quarreling,
and dissention amongst the salafī youth is their inability to identify
the various levels and respective stations of the scholars. These
individuals are similarly hindered by their inability to recognize
who should be referred to concerning issues for which there exists
genuine differences in opinion.
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The following work has been translated from an original article written by Sh. Aḥmad Bāzmūl.
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the most knowledgeable, those who possess the most taqwá, and
those who display the most caution ( waraʿ).
So it should be known that not every individual that assumes a
prominent role in teaching or speaking to the people should be
considered a scholar since these people are upon different levels.
Ibn ʿAbdul-Barr said (in his book Jāmiʿ Bayān al-ʿIlm wa Faẓluhu ):
“Certainly the scholars are the people of the texts ( al-Athar); those
who understand them and vary amongst themselves in terms of their
proficiency, distinction, and understanding.”
Al-Khaṭīb al-Baghdādī cites Imām ash-Shāfiʿī (in his book Al-Faqīh wal-
Mutafaqqih volume 2 page 330) who said: “It is not permissible for an
individual to issue religious verdicts ( fatwá) in the religion of Allah
unless this person is knowledgeable concerning the Book of Allah; its
abrogating verses and abrogated verses, its clearer verses and more
ambiguous verses, how it should be interpreted and how it was
revealed, which verses are Makkan and which verses are Madanī and
what is intended by them and concerning what were they revealed.
Then in addition to this, an individual must maintain a broad and
insightful understanding of the ḥadīth of the Messenger of Allah ( )
and which of them are abrogating and which of them are abrogated.
This person should possess knowledge of ḥadīth that is similar to his
knowledge of the Qurʾān just as he must possess extensive
knowledge of the Arabic language and poetry to the extent that it
may support his general body of knowledge. This individual should
be objective and impartial and a person who does not talk a lot. This
individual should witness and oversee the differing of the people in
his locality. This individual should also display a certain level of
genius and if his condition is like what has been mentioned, then let
him speak and issue religious verdicts ( fatāwá) regarding the ḥalāl and
ḥarām. Otherwise, this person may speak in matters of knowledge but
he should refrain from issuing verdicts ( fatāwá).”
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1
The mashyakhāt are books which contain the mention of scholars whom the author or writer of
the book has either met, taken from, or received an ijāzah (permission to narrate) from even if the
author’s name is not found in these scholars chains of narrations mentioned in the books other
compilers of ḥadīth. This book is also called a fihras or a thabt. Muʿjam Muṣṭalaḥ al-Ḥadīth wa Laṭāʾif
al-Asānīd By Muḥammad Ḍayāʾ ar-Raḥmān al-ʿAẓamī.
2
Al-Munṭaqá min fatāwá faḍīlah ash-Shaykh Ṣāliḥ ibn Fawzān ibn ʿAbdullah al-Fawzān; volume 1 page
319.
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ﭽﭐﭧ ﭐﭨ ﭐﭩ ﭐﭪ ﭐﭫ ﭐﭬ ﭐﭭ ﭐﭮ ﭐﭯ ﭐﭰ ﭐﭱ ﭐﭲﭐ
ﭳ ﭐﭴ ﭐﭼ
“Guide us to the straight path - The path of those upon whom You have
bestowed (your) favor; not those who have earned [Your] anger or those who
are astray.” [Sūrah al-Fātiḥah 1:67]
So Allah has made the first category of people; those who will receive
His favor. And Allah has made the second category of people those
who have earned His anger and the third category of people those
who are misguided and astray. The second and third categories of
people mentioned here represent the deviant sects of today even
though they may ascribe to Islam.
And may the prayers of peace and blessings of Allah be upon our
Prophet Muḥammad, his family and companions.
Aḥmad Bāzmūl
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