Who is a scholar (‘aalim)?

I would like to know the correct reponse to the issue of saying that the term scholar cannot be used for an islamic teacher and it should be people like shayk fawzan, shayk ubayd and so on. in short, who can be called a scholar as this issue is causing division among the salafi brothers in my country.

Praise be to Allaah.

The words ‘aalim (scholar), faqeeh and mujtahid all carry the same meaning: they refer to one who strive to reach the shar‘i ruling and who has the ability to derive shar‘i rulings from the evidence. 

This means that he has to acquire the tools (pre-requisites) of ijtihaad. No one can be described in these terms (‘aalim, mujtahid or faqeeh) except one who meets the pre-requisites of ijtihaad. 

The scholars paid attention to these pre-requisites so that the door is not open to just anyone, old or young, to say about the religion of Allah that of which he has no knowledge. 

But we will content ourselves with just two reports from which we will demonstrate what these pre-requisites are. 

-1-

The first report was narrated from al-Shawkaani (may Allah have mercy on him) and what he said may be summed up in five points, listing five pre-requisites: 

(i)

He should have knowledge of the texts of the Qur’aan and Sunnah.

This does not necessarily mean that he should have memorised the Sunnah; rather it is sufficient for him to be able to find reports in their places and be familiar with the contents of the books of Sunnah, foremost among which are the well-known compilations of the Sunnah (Saheeh al-Bukhaari, Saheeh Muslim, Sunan Abi Dawood, Sunan al-Tirmidhi, Sunan al-Nasaa’i and Sunan Ibn Maajah), and so on. 

He should also know what is saheeh (sound) and what is da‘eef (weak) in the texts of the Sunnah. 

(ii)

He should have knowledge of the issues of consensus (ijmaa‘) 

(iii)

He should be well versed in the Arabic language. 

It is not stipulated that he should have learned it by heart; rather he should be able to understand the meanings and structure of the language. 

(iv)

He should have knowledge of usool al-fiqh (basic principles of Islamic jurisprudence), including analogy (qiyaas), because usool al-fiqh is the foundation for deriving rulings. 

(v)

He should have knowledge of what abrogates and what is abrogated (al-naasikh wa’l-mansookh). 

See: Irshaad al-Fuhool, 2/297-303 

-2-

The second report was narrated from Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him): 

He mentioned the pre-requisites of the mujtahid without differing greatly from what al-Shawkaani (may Allah have mercy on him) mentioned, but he put it more clearly and said: 

Ijtihaad is subject to several conditions, including the following: 

(i)                He (the mujtahid) should have knowledge of the shar‘i evidence that he needs for the purpose of ijtihaad, such as verses of the Qur’aan and hadeeths that speak of rulings.

(ii)              He should have knowledge of the matters pertaining to the soundness or weakness of hadeeths, such as the isnaad, the men in the isnaad and so on.

(iii)            He should be aware of what abrogates and what is abrogated (al-naasikh wa’l-mansookh) and issues on which there is consensus (ijmaa‘), so that he will not issue a ruling on the basis of something that has been abrogated or that is contrary to scholarly consensus.

(iv)            He should have knowledge of various matters affecting the ruling, such as reports of specific meanings, reports that set limits, and so on, so that he will not issue a ruling that is contrary to that.

(v)              He should have knowledge of the Arabic language and usool al-fiqh that has to do with verbal evidence, such as what is general and what is specific, what is absolute and what is restricted, what is mentioned in brief and what is mentioned in detail, and so on, so that his rulings will be in accordance with what is indicated by that evidence.

(vi)            He should have the ability to derive rulings from the evidence. 

End quote from al-Usool fi ‘Ilm al-Usool, p. 85, 86; Sharh (commentary thereon), p. 584-590. 

It should be pointed out that referring to the Sunnah now is much easier than it was before, because of the books that have been written on the Sunnah. 

The one who fulfils these conditions is a scholar (‘aalim) who can derive shar‘i rulings from the evidence. Anyone who does not fit this description cannot be described as a ‘aalim, faqeeh or mujtahid. 

It should also be noted that these words (‘aalim, mujtahid and faqeeh) are technical terms, as it were; according to the scholars they have specific meanings and pre-requisites. So it is not permissible to use them readily about anyone who speaks about Islamic rulings or teaches Islamic material in schools and universities, or who works in the field of da‘wah (calling people to Allah). A man may be a daa‘iyah, calling people to Allah, and putting a great deal of effort into that, without having reached the level of being a scholar (‘aalim). 

We ask Allah, may He be exalted, to teach us that which will benefit us and increase us in knowledge. 

And Allah knows best.

He wants to study genetics; is there anything wrong with that in shar‘i terms?

I am a student in the faculty of sciences and I want to choose a specialty that will not conflict with Islam. What do you think of specialising in genetics? Is it permissible for me to choose this specialty?.

Praise be to Allaah.

Every branch of knowledge that people need in their religious or worldly affairs is not forbidden in and of itself with regard to studying, learning and understanding. But what is of concern is how this knowledge is used and applied. There is nothing wrong with studying accountancy – for example – but the problem is with the practical application of it in the real life financial world, such as working in riba-based banks and other institutions. The same may also be said concerning medicine. It is a branch of knowledge that is very important and people cannot do without it, but sometimes in real life it is used for things that are forbidden in Islam, such as cosmetic surgery for the purpose of beautification, abortions, and so on. 

The same may be said concerning the science of genetics, which is defined in al-Mu‘jam al-Waseet (2/1024) as the science which examines the transmission of characteristics in living beings from one generation to another and explaining the way this occurs. It is an important branch of knowledge, one of the greatest benefits of which is knowledge of hereditary diseases and how to protect against them and treat them. It may also be used for beneficial purposes in plants and animals. But at the same time there is room for those who are toying with what is called cloning. We have discussed a little about what is permitted and what is forbidden with regard to cloning and genetic engineering in the answers to questions no. 103335 and 21582. 

What matters then is not the theoretical study of genetics; rather it is the practical application thereof. Whatever is permissible and beneficial is encouraged by Islam, and whatever is haraam and harmful, is forbidden by Islam. 

In a conference of the Islamic Association of Medical Sciences in Kuwait, which was held under the heading, “Genetics, Genetic Engineering, the Human Genome and Gene Therapy: an Islamic View,” with the participation of the Islamic Fiqh Council in Jeddah, the Local Chapter of the World Health Organization in Alexandria, and the Islamic Organization for Education, Science and Culture, which was held during the period 23-25 Jumaada al-Aakhirah 1419 AH/13-15 October 1998 CE, the following statement was issued: 

Islam is the religion of science and knowledge, as it says in the verse in which Allah, may He be exalted, says (interpretation of the meaning):

“Say: ‘Are those who know equal to those who know not?’”

[al-Zumar 39:2].

Islam does not hold the human mind back from beneficial scientific research, but it is not permissible for the results of this research to be put into practice until they have been measured against Islamic guidelines. Whatever is in accordance with sharee‘ah is permitted, and whatever goes against it is not permitted. The science of genetics with its various aspects – as with all additions to knowledge – is something that Islam encourages and Muslim scientists should be in the forefront of it. 

End quote. 

And Allah knows best.

Virtue of teaching Arabic

What is the reward on teaching someone arabic? and is there any hadiths?, also what if i ask some to teach me but he refuses to teach me?.

Praise be to Allaah.

Firstly: 

To highlight the virtue of the Arabic language it is sufficient to note that it is the language of the Holy Qur’aan, the eternal miracle, which was revealed to be a way of life for mankind until the Hour begins. Allah, may He be glorified and exalted, chose the Arabic language to be the vessel which would carry this light and guidance to mankind. This is mentioned in approximately ten places in the Qur’aan, such as the verse in which Allah, may He be exalted, says (interpretation):

“And indeed We have put forth for men, in this Qur'ân every kind of similitude in order that they may remember.

An Arabic Qur'ân, without any crookedness (therein) in order that they may avoid all evil which Allâh has ordered them to avoid, fear Him and keep their duty to Him”

[al-Zumar 39:27-28]. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

The Arabic language is the symbol of Islam and its people. 

End quote from Iqtida’ al-Siraat al-Mustaqeem, 1/519 

On our website we have previously discussed the status and virtue of the Arabic language, in the answers to questions no. 90066 and 130720 

Secondly: 

Once the status of the language is clear, we will understand the reward and status of the one who teaches Arabic: 

1.     By teaching Arabic he is helping to spread this virtue among people, and teaching the language of the Holy Qur’aan and the language that was chosen by the Lord of the Worlds.

2.     He is playing a role in the memorization and understanding of the Qur’aan, teaching it and acting upon it. He is also playing a role in spreading understanding of the Prophet’s hadeeth, preserving it, explaining it and acting upon it. Any branch of knowledge that is connected to the Qur’aan and Sunnah is praiseworthy knowledge for which the one who teaches it will be rewarded.

3.     The one who teaches Arabic is the direct cause of the spread of Islamic knowledge and education of people, because understanding Islam is based on understanding of Arabic language. So whoever helps the people to understand it has helped them to understand Islam, and has become a means of spreading goodness among people.

4.     Especially since the effects of learning a language are not limited to the person who learns it only; rather they also spread to the people around him. When the person who learns Arabic studies and reads Islamic sources, he becomes a means of transmitting that culture that he reads to the culture whose language he speaks. This is undoubtedly part of spreading Islam and calling people to it.

5.     The reward that the one who learns Arabic attains because of his worship and the manners that he learns from Arabic, the one who teaches him will have a similar reward, in sha Allah, and that will not detract from the reward of the one who does those things in the slightest. The Prophet (blessings and peace of Allah be upon him) said: “The one who tells another about something good is like the one who does it.” Narrated by Muslim, 1983. 

Whoever does not have an excuse for refusing to teach Arabic to the one who needs it has deprived himself of a great reward, and has fallen short in his duty towards his ummah and his religion, as he is expected to be a caller to it and the means of spreading it and calling people to it, and he is content to be with those who fail to convey this religion and who are too lazy to call others to it. 

And Allah knows best.

He is asking about a hadeeth which encourages learning to read

How sound are the following Ahadeeth: "a man reading is handsome in the sight of God; so learn to read and when you have learnt, teach".

Praise be to Allaah.

Perhaps the hadeeth referred to in the question is that which was narrated by ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him), and says that the Prophet (peace and blessings of Allaah be upon him) said: “The best of you is the one who learns the Qur’aan and teaches it.” Narrated by al-Bukhaari (5027). 

There is a great deal of encouragement to learn to read Qur’aan, both in the Qur’aan and Sunnah. There is also encouragement to learn how to read. The Holy Qur’aan is the only book that the Muslims read at the beginning of Islam, so learning to read and write started with learning the Holy Qur’aan. Indeed the command to learn to read came with the first word of the Revelation that came to the Messenger of Allaah (peace and blessings of Allaah be upon him), when Allaah said (interpretation of the meaning):  

“Read! In the Name of your Lord Who has created (all that exists).

2. He has created man from a clot (a piece of thick coagulated blood).

3. Read! And your Lord is the Most Generous.

4. Who has taught (the writing) by the pen.

5. He has taught man that which he knew not”

[al-‘Alaq 96:1-5]. 

Knowledge spread and ignorance decreased as the result of learning to read and write the Qur’aan and understand its meanings. 

But if what is meant is another hadeeth in which it says that Allaah loves those who learn to read in general, then we could not find this wording in any of the books of Sunnah.

Who is a scholar (‘aalim)?

I would like to know the correct reponse to the issue of saying that the term scholar cannot be used for an islamic teacher and it should be people like shayk fawzan, shayk ubayd and so on. in short, who can be called a scholar as this issue is causing division among the salafi brothers in my country.

Praise be to Allaah.

The words ‘aalim (scholar), faqeeh and mujtahid all carry the same meaning: they refer to one who strive to reach the shar‘i ruling and who has the ability to derive shar‘i rulings from the evidence. 

This means that he has to acquire the tools (pre-requisites) of ijtihaad. No one can be described in these terms (‘aalim, mujtahid or faqeeh) except one who meets the pre-requisites of ijtihaad. 

The scholars paid attention to these pre-requisites so that the door is not open to just anyone, old or young, to say about the religion of Allah that of which he has no knowledge. 

But we will content ourselves with just two reports from which we will demonstrate what these pre-requisites are. 

-1-

The first report was narrated from al-Shawkaani (may Allah have mercy on him) and what he said may be summed up in five points, listing five pre-requisites: 

(i)

He should have knowledge of the texts of the Qur’aan and Sunnah.

This does not necessarily mean that he should have memorised the Sunnah; rather it is sufficient for him to be able to find reports in their places and be familiar with the contents of the books of Sunnah, foremost among which are the well-known compilations of the Sunnah (Saheeh al-Bukhaari, Saheeh Muslim, Sunan Abi Dawood, Sunan al-Tirmidhi, Sunan al-Nasaa’i and Sunan Ibn Maajah), and so on. 

He should also know what is saheeh (sound) and what is da‘eef (weak) in the texts of the Sunnah. 

(ii)

He should have knowledge of the issues of consensus (ijmaa‘) 

(iii)

He should be well versed in the Arabic language. 

It is not stipulated that he should have learned it by heart; rather he should be able to understand the meanings and structure of the language. 

(iv)

He should have knowledge of usool al-fiqh (basic principles of Islamic jurisprudence), including analogy (qiyaas), because usool al-fiqh is the foundation for deriving rulings. 

(v)

He should have knowledge of what abrogates and what is abrogated (al-naasikh wa’l-mansookh). 

See: Irshaad al-Fuhool, 2/297-303 

-2-

The second report was narrated from Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him): 

He mentioned the pre-requisites of the mujtahid without differing greatly from what al-Shawkaani (may Allah have mercy on him) mentioned, but he put it more clearly and said: 

Ijtihaad is subject to several conditions, including the following: 

(i)                He (the mujtahid) should have knowledge of the shar‘i evidence that he needs for the purpose of ijtihaad, such as verses of the Qur’aan and hadeeths that speak of rulings.

(ii)              He should have knowledge of the matters pertaining to the soundness or weakness of hadeeths, such as the isnaad, the men in the isnaad and so on.

(iii)            He should be aware of what abrogates and what is abrogated (al-naasikh wa’l-mansookh) and issues on which there is consensus (ijmaa‘), so that he will not issue a ruling on the basis of something that has been abrogated or that is contrary to scholarly consensus.

(iv)            He should have knowledge of various matters affecting the ruling, such as reports of specific meanings, reports that set limits, and so on, so that he will not issue a ruling that is contrary to that.

(v)              He should have knowledge of the Arabic language and usool al-fiqh that has to do with verbal evidence, such as what is general and what is specific, what is absolute and what is restricted, what is mentioned in brief and what is mentioned in detail, and so on, so that his rulings will be in accordance with what is indicated by that evidence.

(vi)            He should have the ability to derive rulings from the evidence. 

End quote from al-Usool fi ‘Ilm al-Usool, p. 85, 86; Sharh (commentary thereon), p. 584-590. 

It should be pointed out that referring to the Sunnah now is much easier than it was before, because of the books that have been written on the Sunnah. 

The one who fulfils these conditions is a scholar (‘aalim) who can derive shar‘i rulings from the evidence. Anyone who does not fit this description cannot be described as a ‘aalim, faqeeh or mujtahid. 

It should also be noted that these words (‘aalim, mujtahid and faqeeh) are technical terms, as it were; according to the scholars they have specific meanings and pre-requisites. So it is not permissible to use them readily about anyone who speaks about Islamic rulings or teaches Islamic material in schools and universities, or who works in the field of da‘wah (calling people to Allah). A man may be a daa‘iyah, calling people to Allah, and putting a great deal of effort into that, without having reached the level of being a scholar (‘aalim). 

We ask Allah, may He be exalted, to teach us that which will benefit us and increase us in knowledge. 

And Allah knows best.

He wants to study genetics; is there anything wrong with that in shar‘i terms?

I am a student in the faculty of sciences and I want to choose a specialty that will not conflict with Islam. What do you think of specialising in genetics? Is it permissible for me to choose this specialty?.

Praise be to Allaah.

Every branch of knowledge that people need in their religious or worldly affairs is not forbidden in and of itself with regard to studying, learning and understanding. But what is of concern is how this knowledge is used and applied. There is nothing wrong with studying accountancy – for example – but the problem is with the practical application of it in the real life financial world, such as working in riba-based banks and other institutions. The same may also be said concerning medicine. It is a branch of knowledge that is very important and people cannot do without it, but sometimes in real life it is used for things that are forbidden in Islam, such as cosmetic surgery for the purpose of beautification, abortions, and so on. 

The same may be said concerning the science of genetics, which is defined in al-Mu‘jam al-Waseet (2/1024) as the science which examines the transmission of characteristics in living beings from one generation to another and explaining the way this occurs. It is an important branch of knowledge, one of the greatest benefits of which is knowledge of hereditary diseases and how to protect against them and treat them. It may also be used for beneficial purposes in plants and animals. But at the same time there is room for those who are toying with what is called cloning. We have discussed a little about what is permitted and what is forbidden with regard to cloning and genetic engineering in the answers to questions no. 103335 and 21582. 

What matters then is not the theoretical study of genetics; rather it is the practical application thereof. Whatever is permissible and beneficial is encouraged by Islam, and whatever is haraam and harmful, is forbidden by Islam. 

In a conference of the Islamic Association of Medical Sciences in Kuwait, which was held under the heading, “Genetics, Genetic Engineering, the Human Genome and Gene Therapy: an Islamic View,” with the participation of the Islamic Fiqh Council in Jeddah, the Local Chapter of the World Health Organization in Alexandria, and the Islamic Organization for Education, Science and Culture, which was held during the period 23-25 Jumaada al-Aakhirah 1419 AH/13-15 October 1998 CE, the following statement was issued: 

Islam is the religion of science and knowledge, as it says in the verse in which Allah, may He be exalted, says (interpretation of the meaning):

“Say: ‘Are those who know equal to those who know not?’”

[al-Zumar 39:2].

Islam does not hold the human mind back from beneficial scientific research, but it is not permissible for the results of this research to be put into practice until they have been measured against Islamic guidelines. Whatever is in accordance with sharee‘ah is permitted, and whatever goes against it is not permitted. The science of genetics with its various aspects – as with all additions to knowledge – is something that Islam encourages and Muslim scientists should be in the forefront of it. 

End quote. 

And Allah knows best.

Virtue of teaching Arabic

What is the reward on teaching someone arabic? and is there any hadiths?, also what if i ask some to teach me but he refuses to teach me?.

Praise be to Allaah.

Firstly: 

To highlight the virtue of the Arabic language it is sufficient to note that it is the language of the Holy Qur’aan, the eternal miracle, which was revealed to be a way of life for mankind until the Hour begins. Allah, may He be glorified and exalted, chose the Arabic language to be the vessel which would carry this light and guidance to mankind. This is mentioned in approximately ten places in the Qur’aan, such as the verse in which Allah, may He be exalted, says (interpretation):

“And indeed We have put forth for men, in this Qur'ân every kind of similitude in order that they may remember.

An Arabic Qur'ân, without any crookedness (therein) in order that they may avoid all evil which Allâh has ordered them to avoid, fear Him and keep their duty to Him”

[al-Zumar 39:27-28]. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

The Arabic language is the symbol of Islam and its people. 

End quote from Iqtida’ al-Siraat al-Mustaqeem, 1/519 

On our website we have previously discussed the status and virtue of the Arabic language, in the answers to questions no. 90066 and 130720 

Secondly: 

Once the status of the language is clear, we will understand the reward and status of the one who teaches Arabic: 

1.     By teaching Arabic he is helping to spread this virtue among people, and teaching the language of the Holy Qur’aan and the language that was chosen by the Lord of the Worlds.

2.     He is playing a role in the memorization and understanding of the Qur’aan, teaching it and acting upon it. He is also playing a role in spreading understanding of the Prophet’s hadeeth, preserving it, explaining it and acting upon it. Any branch of knowledge that is connected to the Qur’aan and Sunnah is praiseworthy knowledge for which the one who teaches it will be rewarded.

3.     The one who teaches Arabic is the direct cause of the spread of Islamic knowledge and education of people, because understanding Islam is based on understanding of Arabic language. So whoever helps the people to understand it has helped them to understand Islam, and has become a means of spreading goodness among people.

4.     Especially since the effects of learning a language are not limited to the person who learns it only; rather they also spread to the people around him. When the person who learns Arabic studies and reads Islamic sources, he becomes a means of transmitting that culture that he reads to the culture whose language he speaks. This is undoubtedly part of spreading Islam and calling people to it.

5.     The reward that the one who learns Arabic attains because of his worship and the manners that he learns from Arabic, the one who teaches him will have a similar reward, in sha Allah, and that will not detract from the reward of the one who does those things in the slightest. The Prophet (blessings and peace of Allah be upon him) said: “The one who tells another about something good is like the one who does it.” Narrated by Muslim, 1983. 

Whoever does not have an excuse for refusing to teach Arabic to the one who needs it has deprived himself of a great reward, and has fallen short in his duty towards his ummah and his religion, as he is expected to be a caller to it and the means of spreading it and calling people to it, and he is content to be with those who fail to convey this religion and who are too lazy to call others to it. 

And Allah knows best.