Jazak Allah for the clarification as it was really helpful. A lot of times, we need the proper context to understand a statement, which, if taken upon its literal import, can mislead others. It is my personal observation that many of our so-called differences lie in the way we express ourselves, not necessarily what we intended to convey. It was my sincere intention to get this clarified as I saw this statement as a blank check for ignorant laymen to question learned scholars. As you stated, it is only in matters that are common knowledge and do not require advance learning of religious sciences that one may practice this principle. Jazak Allah for your valuable response and time.

Baraka Allahu feek Br. Imran for bringing up this question. I pray that the quotation you mention is not used to justify disrespect to the scholars or belittling their statements and ijtihad by people who do not have a solid foundation in Islamic sciences or want to follow their own hawaa (desire) in implementing and interpreting the deen.

What I meant by that statement was that we should not “blindly” accept everything we hear from scholars. Sometimes, our community members’ blind faith in certain leaders is to the degree that if they make a statement contradictory to a *clear* verse of the Qur’an (with ma`naa thaahir) or Sunnah, they only respond by saying, “Who are we to question the scholar so and so?” If a Muslim *knows* (based on the Qur’an and Sunnah) that a given scholar’s statement is incorrect, it is his responsibility to speak up and advise the scholar, as the Prophet (s.a.w.s.) mentioned that we should support our believing brother when he is wrong by correcting him [paraphrased and abbreviated].

An example of this is the story of Umar ibn Al-Khattab. During his khilafah (caliphate), many men complained that women were asking for very high dowries, making it difficult for them to marry. As a result, Umar (r.a.) decided to place a limit on how high women can ask for dowries (400 dirham). He stood on the podium to announce this new law. When he came down from the podium, a woman in the audience stood up to him and objected, saying, “Didn’t you hear what Allah has revealed in the Qur’an?” Umar (ra) responded, “And what [has He revealed]?” She said, “Didn’t you hear Allah saying ‘And you gave one of them a Qintara (a hundredweight, a lot) [in dowry]?” [4:20] He responded, “Forgiveness oh Allah! All the people have more fiqh (understanding) than Umar.” He returned to the podium and removed the limit in dowries. (To see other narrations, check the tafsir of the ayah 4:20 in Tafsir Ibn Katheer.)

This is an example of how sometimes our scholars may focus on an aspect of a problem and forget another key piece of information. As true and respectable scholars, they would be welcoming to any correction or insight, as Umar (ra) did. We are all human and make mistakes sometimes. As Imam Malik said, “Everyone’s statements can be taken and refuted except the one with this grave [the Prophet peace be upon him].”

Again, as laymen, if we learned about a specific verse or hadith from a scholar and doing research, and another “sheikh,” “da`iayh” or other Muslim leader is teaching something contradictory to it, it is our responsibility as Muslims to preserve the truth and speak up with a just and wise naseeha.

Examples of “clear” issues are the prohibition of killing/starving, harming or oppressing your Muslim brother, drinking alcohol, committing adultery or sanctioning homosexual marriages. If a “sheikh” teaches otherwise, every Muslims who knows the truth should speak up. You don’t need a PhD in Shari`ah to know these things are not acceptable in Islam.

If I said anything good, it was from Allah (swt), and if I said anything wrong, it was from myself, and I ask you to please advise and correct.

Jazakum Allahu khairan and may Allah guide us all to the truth.

Please clarify the following “In other words, Allah does not accept that we blindly follow anyone, even if it’s a “sheikh” or “da`iyah,” without checking their statements’ validity according to Qur’an and Sunnah.”

Since the audience of this article are general masses (I am assuming this since its available for anyone to read and there’s no caveat), are you saying that we, as laymen, are burdened to look for shar’ee proofs before we implement an opinion of a respectable scholar? Please elaborate upon this statement as it appears problematic. Jazak Allah.