Outline
- Introduction
- Background
- The Perfection of Islam
- Position of the Prophet’s in Islam
- How Do the Prophets Equal to Islam?
- Position of Scholars in Islam
- Implications of Following Scholars Blindly
- What Should Seekers of Knowledge Do?
- Who Do We Follow in Times of Confusion?
- Conclusion
Introduction
Alḥamdulillāh. Infinite thanks and praise are due to the Almighty Allāh. I send peace and blessings upon the perfected human being; Ḥabībī Muḥammad, his household, his companions and all those who follow his guided path till the Day of Judgement.
This article discusses the confusion we live in as a result of sticking to opinions that only comes from our teachers or certain scholars of Islam. It also provides possible solutions to such issues. The article aims to encourage the reader to seek to worship Allah based on evidence and knowledge. This is because Islam is a religion which its teachings are descended from Allah to us through the Prophets. In the absence of the Prophets physically, there should be authentic ways to tap on the knowledge of such Prophets.
This article targets the newly-converted Muslim and the existing Muslim with difficulty in differentiating between the role of the Prophet and the ordinary scholars of Islam in the life of the Muslim. It's also for the knowledgeable person, who may want to read about issues from a different perspective.
Background
One morning, during Fajr prayers, I was in the first row, standing on the right of a brother, who put both his hands on his chest, above his stomach, while standing during the recitations of al-Fātiḥah and the Sūrah. He also didn’t raise his hands during the Qunūt. On my right was a brother who put both his hands under his navel while standing during the recitations of al-Fātiḥah and the Sūrah. He also didn’t raise his hands to do the Qunūt.
Later after the prayers, I thought about the differences and similarities of these two brothers. I found that although both didn’t raise their hands for the Qunūt, they differ in the reasons behind their decisions not to raise their hands. The one, on whose right I was standing, didn't because he believes the Prophet didn't do it constantly in Fajr prayers. This is said to be the inclination of the Salafī Islam. And this is why his hands were placed on his chest (above his stomach).The one on my right didn't because it's not done in his madhhab; the Madhhab of Imām Abū Hanīfah. That is also the reason why he placed his hands at the lower part of his stomach.
The truth is, I live in a community, which is very accommodating to the brother on my right. Not for whom he is. But because he was following the madhhab of Imām Abū Ḥanīfah, may Allah bestow His Mercy upon him, although the majority of the Muslims here is not following that madhhab. The same community is mean towards the brother, on whose right I was standing. Not for whom he is, but because he follows what’s labelled as ‘Salafī’.
I don’t see anything wrong with following a particular madhhab, especially for the layman. But there’s something seriously wrong when seekers of knowledge engage themselves and the ordinary Muslims in idolizing the ideas of the Imāms. This idolization of schools of thoughts and their respective Imāms has disabled the Ummah, in many instances, to stand for Islam, and for the Prophet, the way we are supposed to be.
The two brothers, beside whom I stood may disagree with the Imām for doing the Qunūt, at the time that both of them differ in where they place their hands during recitations. In other words, if either of them was to be the Imām and the Imām was to be behind him, obviously, he wouldn’t do the Qunūt, and it seems that would have raised a big question mark in the mind of the Imām. Why? Because, in the madhhab of Shafi ‘iyyah, which the Imām strictly follows, it’s a an obligation to do Qunūt in Fajr prayers. Failure to do it subjects you to sujud sahw!
How nice would it be, for the Muslim to just follow the Imām whom he coincides with in the mosque, in all he does, so long as it’s part of the prayer. It would be nice to follow the Imām whether or not he does Qunūt.
The Perfection of Islam
Theoretically, Islam is a total submission to the Will and Commandments of Allah, the Creator. There’s no compulsion in religion. Thus, no one has the right to force anyone into Islam. However, once one decides to embrace Islam, he has to completely subject his desires and leanings to the instructions of Islam. Also, once one embraces Islam, he’s not allowed to revert out of it.
Practically, Islam is a way of life. It is a religion that guides us towards the natural life, which man is created to live. Therefore, the one who lives according to the teachings of Islam is living a natural life, away from mental and psychological problems. The more he lives Islam, the lesser his spiritual, moral and social problems become.
A religion like this has to be perfect for it to be worth living in accordance with, living for and dying for. Fortunately, Islam is the only true and accepted religion in the sight of Allah. It is also the religion, which has been perfected by Him.
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
“Today I have completed your religion for you and completed My blessing upon you. I have chosen for you Islam as your religion.” [Qur’an, 5:3].
As a result, anyone who seeks perfection for his life and his next life should follow Islam and live according to its teachings and principles.
This means, Islam frees us from human slavery to worshiping the One God, the Creator and the Sustainer of all that is in existence. Being free from human slavery includes being free from other human's ideological preferences. Anyone who fails to find sufficiency in the teachings of the Qur’an and the Sunnah is likely to end up tied down with ideas, thoughts and teachings of fellow human beings, including those of our Islamic scholars.
Position of the Prophet’s in Islam
Allāh created us to solely worship Him. To guide us in doing this effectively, He has prescribed and completed for us a religion, through which we should worship Him. The prescription of this religion was conveyed through chosen men from amongst us. They are the Messengers and the Prophets. Ādam (Adam), Nūḥ (Noah), Hūd, Ṣaliḥ, Ilyās (Elijah), Yūnus (Jonah), Ibrāhīm (Abraham), Ismā'īl (Ishmael), Isḥāq (Issac), Lūṭ (Lot), Dāwūd (David), Sulaimān (Solomon), Ayyūb (Job), Ya’qūb (Jacob), Yūsuf (Joseph), Mūsā (Moses), ‘Īsā (Jesus), Muḥammad and the many other prophets and messengers of Allah were the men, who were chosen and sent to guide us to worship Him effectively.
We all know that these messengers were human beings, just like you and me, but for them to deliver such a mission effectively, they were perfected and freed from human errors and mistakes. Therefore, they were men, but unlike men.
These “men-unlike-men”, our perfect teachers have effectively conveyed their message and it was up to us to accept and appreciate it or deny and reject it. Those who accept and appreciate their message are of types (1) those who take them as their role models, on top of that, their inspirations (Qudwah); and (2) those who accept them, but for some reasons, would want to always have other leaders whom they have to see physically before they follow. Sadly, these have the tendency of finding it difficult to go against their desires and follow the truth. As for those who reject and deny, they are also of 2 types (1) those who reject them completely, and they are known as the infidels (non-Muslims / Kuffar); and (2) those who accept them openly but reject them privately, and they are known of the cowards or more precisely munafiqūn (the hypocrites).
Every nation has to follow their respectful prophet while believing in the rest. For us, the Ummah of the Prophet Muhammad, he is the only person every Muslim of this Ummah is obliged to follow blindly. We have to follow him blindly (unconditionally) because all he said and spoke was not out of his own desire, but rather according to a revelation revealed to him from Allah subhānahū wa ta‘ālā to convey:
وَمَا يَنطِقُ عَنِ الْهَوَىٰ * إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
“He does speak out of his own desire. It is nothing but revelation sent down to him [Qur’an, 53:3-4].
The Qur'an and the tradition (Sunnah) of the Prophet have clearly indicated the importance of following the Prophet in all his deeds, with exception to those that are exclusively for him, or with exception to where we are given options.
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ، وَاللَّـهُ غَفُورٌ رَّحِيمٌ * قُلْ أَطِيعُوا اللَّـهَ وَالرَّسُولَ، فَإِن تَوَلَّوْا فَإِنَّ اللَّـهَ لَا يُحِبُّ الْكَافِرِينَ
“Say [O Muhammad], “If you love Allah, then, follow me, and Allah will love you and forgive you your sins. Allah is most Forgiving, and most Merciful.” Say [O Muhammad], “Obey Allah and the Messenger.” But if they turn away, then indeed, Allah does not like the disbelievers.” [Āli ‘Imrān, 3:31].
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ
“O you who have believed, obey Allah and obey the Messenger; and do not let your deeds go to waste”. [Qur'an, 47:33].
In addition to that, we believe that Sayyidina ‘Īsā is set to appear at the end of time. But when he comes, he will follow the Prophet Muhammad, ṣallā Allāhu ‘alaihi wa sallam. Since the Prophet Muhammad, ṣallā Allāhu ‘alaihi wa sallam won’t then physically be around, Sayyidunā ‘Īsā ‘alaihi al-salām will have to follow the Muslims of the time; he will pray behind their Imāms. He won’t lead in prayers.
Since Islam means (total) submission to Allah subhānahū wa ta'ālā and His Prophet sallā Allāhu ‘alaihi wa sallam, we are in no position to show disobedience and defiance, once instruction is given by Allah, subhānahū wa ta'ālā, or by Allah, through the Prophet ṣallā Allāhu ‘alaihi wa sallam.
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّـهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ، وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا
“It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Surah Al-Ahzāb, 33:36].
The Qur’an, which is the word of Allah reached us through the Prophet. The Qur’an was also explained in in the sunnah of the Prophet Muhammad, ṣallā Allāhu ‘alaihi wa sallam. Therefore, the Qur’an together with the authentic sunnah of the Prophet are life manual for the Muslim, regardless of their level of knowledge, wealth or social ranking.
In other words, disobeying the Prophet purposely, may lead to infidelity (Kufr), which nullifies one’s faith. This also means that, there should be no instance where the Prophet will be quoted and someone decides to quote someone else, be it his teacher, a friend, or an ancestor. We must prioritize and raise the Prophet over anyone (other human) else. The teachings and sayings of the Prophet, ṣallā Allāhu ‘alaihi wa sallam, should come before the sayings of anyone else, except the Qur'an. In fact, sometimes, we need the prophetic sayings to understand the Qur'an.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَسُولِهِ، وَاتَّقُوا اللَّـهَ، إِنَّ اللَّـهَ سَمِيعٌ عَلِيمٌ * يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ
“O you who have believed, do not push yourselves before Allah and His Messenger. Fear Allah. Indeed, Allah is All-Hearing, All-Knowing. O you who have believed, do not raise your voices above the voice of the Prophet, and do not speak as loudly when speaking to him as you do when speaking to one another, lest your actions come to nothing without your realizing it.” [Qur'an, 49:1-2]
Today, we raise our voices above the voice of the Prophet when we quote Imām al-Ghazāli, may Allah bestow Mercy upon him, and al-Qarḍāwī, to counter an opinion that is supported with a verse from the Qur'an or from the Sunnah of the Prophet ṣallā Allāhu ‘alaihi wa sallam.
As part of following and showing obedience (and also respect) for the Prophet, ṣallā Allāhu ‘alaihi wa sallam, we shouldn't spread fabricated ḥadīth(s) which are falsely linked to him. We shouldn't spread lies to justify our love for the Prophet. That will not honour him. Imām Al-Bukhari and Muslim authenticated a ḥadīth from the narration of al-Mughīrah ibn Shu‘bah, raḍiya Allāhu ‘anhu, that the Prophet ṣallā Allāhu ‘alaihi wa sallam said:
إِنَّ كَذِباً عَلَيَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ. مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
“Telling lies about me is not like telling lies about anyone else. Whoever tells lies about me deliberately, let him take his place in Hell.”
Also, in another ḥadīth reported by Imām Muslim from the narration of Samurah, raḍiya Allāhu ‘anhu, the Prophet ṣallā Allāhu ‘alaihi wasallam said:
مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الكَاذِبِينَ
“Whoever narrates a ḥadīth from me that he thinks is false is one of the liars.”
How Do the Prophets Equal to Islam?
By now we have understood that, the religion of Allah was conveyed for practice through chosen messengers. The one who submits himself to the religion will have to obey the sayings and tradition of the messengers wholeheartedly. Anyone who chooses to disobey the religion does so by rejecting the Prophet. One can't accept the Prophet while he denies and disbelieve in Allah in anyway. But some do believe in Allah, but reject the Prophet, ṣallā Allāhu ‘alahi wa sallam.
The Messenger is not worshipped nor glorified when he is obeyed. And there should be no intention of this kind. But Allah is worshipped and glorified by obeying the Messengers He has sent to guide us. It doesn’t matter who the Messenger is. It matters Who sent him.
مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ، وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
“He who obeys the Messenger obeys Allah. As for those who turn away, know that We have not sent you to be their keeper.” [Qur'an, 4:80].
A Muslim, who believes in the prophethood of the Prophet Muhammad ṣallā Allāhu ‘alaihi wa sallam has automatically believed in all the other messengers and prophets of Allah, those we know of and those we know not of. This is because if one of us was to be in the time of one of the prophets, he would have had to follow him, just like he follows the Prophet Muhammad ṣallā Allāhu ‘alaihi wa sallam today. This is in addition to the fact that all Messengers had the same mission.
Therefore, whatever the Prophet has said represents Islam and worth our attention and devotion. No one else’s word can carry that weight, for it’s subject to been correct or wrong. The correct is that which matches what the Qur’an and the Sunnah has endorsed or does not contradict with them. The wrong is that which contradicts with them, or is supported with weak or fabricated narration to the Prophet ṣallā Allāhu ‘alaihi wa sallam.
The Prophets equal to Islam because Islam was received through them. They conveyed and delievered it with full trusworthiness.
Position of Scholars in Islam
No religion has encouraged learning as much as Islam has done. No religion has raised the ranks of scholars as much Islam has done. No religion appreciates scholars as much as Islam does.
قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الأَلْبَابِ
“Say, “Are those who know equal to those who do not know?” Only people of understanding will remember.” [Qur'an, 39:9].
In a ḥadīth reported by Imām Abū Dāwūd and al-Tirmidhī from the narration of Sayyidina Abī al-Dardā’, raḍiya Allāhu ‘anhu, the Prophet ṣallā Allāhu ‘alahi wa sallam said:
مَنْ سَلَكَ طَرِيقًا يَبْتَغِي فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ طَرِيقًا إِلَى الجَنَّةِ. وَإِنَّ المَلائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ العِلْمِ رِضًا بِمَا صَنَعَ. وَإِنَّ العَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ حَتَّى الحِيتَانُ فِي المَاءِ. وَفَضْلُ العَالِمِ عَلَى العَابِدِ كَفَضْلِ القَمَرِ عَلَى سَائِرِ الكَوَاكِبِ. وَإِنَّ العُلَمَاءَ وَرَثَةُ الأَنْبِيَاء؛ وَإِنَّ الأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلا دِرْهَماً، وَإِنَّمَا وَرَّثُوا العِلْمَ. فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ
“He who follows a path in quest of knowledge, Allah will make the path of Jannah easy to him. The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the heavens and the earth and even the fish in the depth of the oceans seek forgiveness for him. The superiority of the learned man over the devout worshipper is like that of the full moon to the rest of the stars (i.e., in brightness). The learned are the heirs of the Prophets who leave neither dinar nor dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion.”
However, the various types and fields of knowledge differ in importance and value depending on their priority and their necessity on the life of a Muslim.
Religious knowledge is the highest ranked and the most valued knowledge in Islam. That is what the Prophets have left behind. With it, one worships Allah with consciousness, evidence and confidence. And with it, one can guide and invite others to Islam. Isn't this what we are created for? Therefore, Islamic religious scholars are supposed to be the most respected, appreciated and rewarded of all scholars.
With the existence of religious knowledge seekers, Islam is studied from all angles and in all generations throughout history. All arguments, findings and of these studies have been aligned and referred to the Qur’an, the Prophetic sayings and traditions (by obligation). Along the way, many schools of thoughts emerged and scholars were appreciated and recognised for their contributions in propagating Islam and preserving the knowledge.
The first generation of those who embarked on Islamic studies included Sayyidatuna ‘Ā’isha bint Abū Bakr, Sayyiduna Abū Hurairah, Ubai ibn Ka’b, Jābir ibn ‘Abdillah, ‘Abdullāh ibn ‘Abbās, ‘Abdullah ibn Mas‘ūd, Anas ibn Mālik, Zaid ibn Thābit, Mu‘ādh ibn Jabal, ‘Abdullah ibn al-Zubair, ‘Abdullāh ibn ‘Amr ibn al-‘Ās, and others among the companions of the Prophet, ṣallā Allāhu ‘alaihi wa sallam in the first generation of the Ummah. Their contribution mainly based on collecting and compiling the sayings of the Prophet and emphasizing the understanding they attained from him pertaining to the Qur'na and his sunnah.
Through their legacy, the Ummah was blessed with scholars among the tābi‘īn, the second generation, which included Sa‘īd ibn al-Musayyib (14H – 94), al-Ḥasan al-Baṣrī (21H – 110), Sa‘īd ibn Jubair (46H – 95H), ‘Umar ibn ‘Abdul-‘Azīz (63H – 101H), Abū Ḥanifah (80H – 150H), Mu’ammar ibn Rāshid (95H – 153H), Sufyān al-Thaurī (97H – 161H), ‘Abdullāh ibn al-Mubārak (118H – 181H).
Their footsteps were also followed by al-Awzā’ī (88H – 157H), Mālik ibn Anas (93H – 179H), al-Shāfi’ī (150H – 204H), Aḥmad ibn Ḥanbal (164H – 241H). Imām al-Bukhārī (194H – 256H), Abū Dāwūd (202H – 275H), Muslim (206H – 261H), Ibn Mājah (209H – 273H), Al-Tirmidhī (209H – 279H), Al-Nasā’ī (214H – 303H), Sa‘īd ibn Abī ‘Urūbah, and others.
With the second generation (tābi‘īn), we saw the emergence of the classification of knowledge in a more systematic way, and more so in the third generation (tābi‘ al-tābi‘īn). This resulted in the introduction of books in Arabic Literatuere, Tafsir, Hadith, ‘Aqīdah, Fiqh, Zuhd and other fields all emerged.
In addition to the gifts of special knowledge, which Allah bestows upon every individual according to his sincerity and readiness, all great and greater scholars of Islam who came later took their inspirations from the above mentioned names, Among those who came later are scholars like Imām al-Tabari (224H – 310), Imām al-Ghazālī (450H – 505H), Imām al-Nawawī (631H – 676H), , Imām Fakhr al-Razi (543H – 606H), Imām al-Qurṭubī (605H – 671H), Shaikh al-Islam Ibn Taimiyah (661H – 768H) and others.
We know that no human being is perfect or safe from errors. The only human beings who were freed from mistakes are the chosen prophets of Allah. The scholars mentioned above were also not safe from errors. Even those who had all their narrations authentically related to the Prophet ṣallā Allāhu ‘alaihi wa sallam could err, what more of the majority who received some of the Sunnah but didn’t receive others. Let alone those of them who mistakenly and unintentionally used weak and fabricated ḥadīth to support their theories, arguments and rulings (fatwa).
Our scholars have sacrificed their lives and comfort to study and to promote Islam. However, they encountered shortfalls. These shortfalls do not degrade them, nor nullify their contributions. The Prophet sallā Allāhu ‘alahi wa sallam said in a ḥadīth reported by Imām al-Bukhārī and Muslim from the narration of Sayyidinā ‘Amr ibn al-‘Ās:
إِذَا حَكَمَ الحَاكِمُ فَاجْتَهَدَ ثُمَّ أَصَابَ، فَلَهُ أَجْرَانِ. وَإِنْ حَكَمَ وَاجْتَهَدَ فَأَخْطَأَ، فَلَهُ أَجْرٌ
“When a judge gives a ruling, having tried his best to decide correctly, and is right (in his decision), he will have a double reward; and when he gives a ruling having tried his best to decide correctly, and is wrong (in his decision), he will have a single reward.”
In my humble understanding, the term “judge” here, although it refers to the literal judge who gives rulings in “courts”, it also includes the researcher (seeker of knowledge, the Islamic scholar) who bases on Qur’anic or Prophetic texts and makes a ruling or judgement pertaining to pressing issues. He is prone to getting it right, as well as he may misunderstand the meaning of the text.
In the end, since he has done his best and possessed the sincerity required, he has done his part. He does not bear the responsibility for the one, who takes that ruling. However, whoever takes the ruling is responsible before Allah for his decision to take the ruling without verification.
Sayyiduna Wābiṣah ibn Ma‘bad, raḍiya Allāhu ‘anhu went to the Prophet, ṣallā Allāhu ‘alahi wa sallam. Before he said anything, the Prophet asked him: You have come to ask about righteousness? He replied, “Yes.” The Prophet ṣallā Allāhu ‘alaihi wa sallam then said:
اِسْتَفْتِ قَلْبَكَ، الْبِرُّ مَا اطْمَأَنَّتْ إلَيْهِ النَّفْسُ، وَاطْمَأَنَّ إلَيْهِ الْقَلْبُ، وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاك النَّاسُ وَأَفْتَوْك
“Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour].”
It's worth mentioning that Imām Abū Ḥanīfah once said, “This is our religion and we are ready to listen to him who brings a better opinion.” Also, Imām Mālik said, “Everyone's opinion could be accepted or rejected except that of the one burried in this grave (pointing to the grave of the Prophet, ṣallā Allāhu ‘alaihi wa sallam.” Additionally, Imām al-Shafi‘ī said, “If a ḥadith proves to be authentic (regarding a certain issue), then accept it and reject whatever religious opinion I may utter (regarding the same issue).” I believe that, all true scholars have said this same statement to their students, in a way or another. If this is the instruction to the students, what are the followers supposed to do?
Implications of Following Scholars Blindly
Following the Prophet(s) unconditionally is an obligatory act of worship (ibadah). In the contrary, following scholars blindly can have serious negative implications on the Ummah in several ways. Unless the scholar supports his thoughts and opinions with verses from the Qur'an or with hadith from the authentic sunnah of the Prophet ṣallā Allāhu ‘alaihi wa sallam, there's no obligation towards such a thought or opinion. If the opinion does not contradict with Islamic principles, then one has the option of acting upon it, as it can be hikmah (wisdom). And wisdom can be taken from a non-Muslim. What if it comes from a Muslim? If it contradicts in any way, with Islam, then we have learnt that Islam is what doesn't contradict with Allah and His Prophet(s).
Among other implications, knowingly or unknowingly, scholars are idolized. If someone idolizes a scholar knowingly, he ought to be reminded for forgetfulness or carelessness. If he insists, in Islam, all glory belongs to Allah, alone. If he is doing it due to ignorance, he ought to be taught. And in that case, promoters of Islam (those in Da'wah) have this responsibility.
Following scholars blindly also implicates separation and disunity in the Ummah. The Ummah has lived a time, when a follower of madhhab Shāfi‘ī was forbidden from marrying another Muslim or Muslimah from a different madhhab. Similarly, a follower of madhhab Hanbali would not pray in a mosque run and led mainly by following the Mālikī madhhab or other madhāhib. Today, mosques which are supposed to be houses of Allah, are built and tagged to madhāhib. What is the objective behind this?
Following scholars blindly has also created so much hatred in the hearts of the Muslims towards each other. Muslims are so kind and generous towards non-Muslims, but when it comes to their fellow Muslims, they have to scan and screen them before they show them kindness. This has also led to the situation that a Muslim would not have a problem to cooperate with non-Muslims just to get rid of a fellow Muslim or cause harm to him, simply because he differs in opinions with them.
What Should Seekers of Knowledge Do?
Fortunately or unfortunately, because human nature dictates on most of us to emulate our inspirations and role models, once one falls for someone, he devotes his life in defending him, for good and for bad. Once he hates someone, he hardly excuses him, and seldom appreciates his righteousness and productive contributions.
We know that our scholars are not safe from mistakes (they are not ma’ṣūm), and they are certainly not prophets. They also do not have the intention (based on my personal assumption) to customize Islam to match our needs just like the Christians did to the message (and book) of Sayyidinā ‘Īsā. Instead, they help us to customize ourselves, our needs and our lifestyles to match the teachings and principles of Islam.
Therefore, we don't put Islam on the scales of scholars; this is applicable to all Islamic scholars and more so to Muslim scholars. Instead, every scholar is, and should be subjected, to the scale of Islam. Whoever's contributions pass the test of Islam becomes acceptable and reference. Or else, although rewarded for good intention and try, it doesn't become a religion.
It’s sad to encounter some Muslims, who would choose to reject a ruling because a particular scholar did not, or is yet to make up his mind regarding it, although others have presented clear rulings pertaining to it, and supported such rulings with the Qur’an and Sunnah. At the same time, some decide to act upon misguided acts, just because their teachers are involved in it.
Remember what the Prophet ṣallā Allāhu ‘alaihi wa sallam said to Wābiṣah ibn Ma‘bad:
اِسْتَفْتِ قَلْبَكَ، الْبِرُّ مَا اطْمَأَنَّتْ إلَيْهِ النَّفْسُ، وَاطْمَأَنَّ إلَيْهِ الْقَلْبُ، وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاك النَّاسُ وَأَفْتَوْك
“Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour].”
Sometimes, you decide to do good, but still, you feel uncomfortable about it. Why? It's possibly because you are about to do good, but in the wrong place at the wrong time. It's essential to do good and righteous at all times. But good and righteousness are what Allah and His Prophet have indicated as such. It's not what my teacher, father or inspiration have said to be, unless what they've said matches what Allah and His Prophet have indicated or does not contradict with them.
Who Do We Follow in Times of Confusion?
If a Muslim needs to make anyone sacred and perfect, let that human being be the Prophet Muhammad ṣallā Allāhu ‘alaihi wa sallam. The Shī‘ah did not go astray until they abandoned Muhammad and made sacred al-Husain, ‘Ali and Fāṭimah raḍiya Allāhu ‘anhum. Sayyidunā ‘Ali, Sayyidatuna Fāṭimah and Sayyidunā al-Husain are all from the noble household of the Prophet, ṣallā Allāhu ‘alaihi wa sallam, but none of them was perfect nor sacred.
If any of them decided to disobey Allah in anyway, he would have invited Allah’s anger upon him. If any of them rejected the message of the Prophet Muhammad ṣallā Allāhu ‘alaihi wa sallam, he would have had to been gathered with Abī Jahl and Abī Lahab. What applies to them is applicable to Sayyidinā Abī Bakr, ‘Umar, ‘Uthmān, and all the great companions raḍiya Allāhu ‘anhum. If this applicable to them, what do we say of scholars who came after them?
We respect our scholars and we should constantly pray for them. We value and treasure their sacrifice and contribution for Islam. None of us today contribute to Islam up to the value of a drop from an ocean, compared to their sacrifice and contribution. But none of them is Islam. The Prophet is Islam. If any of them has wrongly misquoted the Prophet ṣallā Allāhu ‘alaihi wa sallam we believe that he would be greatly rewarded by Allah for his good intention, but we don’t embrace that mistake at the expense of the available truth.
Men don’t create truth. But truth creates men. In times of confusion, we follow the truth or whomever attaches himself to the truth.
Conclusion
It’s important to know that Islam is not equal to anyone. Islam is above everybody. Islam does not subject itself to anyone. Everyone has to subject himself to it. Even the Prophets subjected themselves to Islam by conveying the message of Allah exactly and precisely how it was revealed to them.
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿٤٤﴾ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿٤٥﴾ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿٤٦﴾ فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ ﴿٤٧﴾ وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ ﴿٤٨﴾ـ
“If he had (the Prophet Muhammad) invented any lies about Us. We would indeed have seized him by his right hand. And would indeed have cut his life-vein. And none of you could have held Us off from him. And surely it is an admonition to the pious.” [Qur'an, 69:44-48].
This religion is not attached to persons and names, we find stories about people (the good and the bad) in the Qur’an, which narrates the most important details, but hold on mentioning names. Many righteous people with good deeds are mentioned in the Qur’an. Most of them are known by their deeds, not their names.
The people of the cave are a good example. The two orphans who had a pious father (in Surah Al-Kahf) is another one. The man who came from the far end of the town (in Sūrah Yāsīn), endorsing the prophethood of the three chosen prophets is another one. The people of the ditch, the child character of the story and the baby who spoke to his mother (Sūrah Al-Burūj) are another one. The brothers of Sayyidina Yūsuf, plotted to get rid of him. None of them is mentioned by name. But their cruelty remains in history forever.
The Qur'an only indicates names when it's important and carries meaning to do so. And as long as the person's name is indicated, his deeds (good or bad) will come next to it. Ibliss, Fir‘aun, Qārūn, Hāmān, the children of Israel, just to mention a few. This means, any deed that matches the teachings of Islam is appreciated and commended. And any action that contradicts with Islam is rejected, regardless of who promotes it.
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Allāh knows best.
Allāhu Hafiz 
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