*🚨 Safeguarding Knowledge: The Role of Tazkiyah in Islamic Tradition!* *✍️ Shaykh Dr. Ṣāliḥ ʿAbdul-Karīm, may Allah preserve him, writes:* All praise is due to Allah alone, and may peace and blessings be upon the one after whom there is no prophet. To proceed: Among the important issues that have recently spread is the matter of scholars giving tazkiyah (commendation) to a person who wishes to take up teaching the Islamic sciences. *There is no doubt that this matter is one of the foundational principles in safeguarding the sources of acquiring knowledge.* It is not something newly introduced; rather, it was established by the scholars of old and later generations alike. Of this is what Imām Muslim (may Allah have mercy on him) reported in the introduction to his Ṣaḥīḥ, under the chapter: “The chain of narration is part of the religion” (p. 9), from Ibn Sīrīn (may Allah have mercy on him): “Indeed, this matter is religion, so look to whom you take your religion from.” And what al-Khaṭīb al-Baghdādī (may Allah have mercy on him) narrated in al-Kifāyah (p. 288) from Ibn Jābir (may Allah have mercy on him): “Knowledge is not to be taken except from one who has been testified for (i.e., vouched for) in his pursuit of it.” And what Qāḍī ʿIyāḍ (may Allah have mercy on him) mentioned in al-Madārik (vol. 1, p. 140) from Imām Mālik (may Allah have mercy on him), that he said: “Not everyone who wishes to sit in the mosque to narrate ḥadīth and give fatwā should do so, until the righteous and virtuous people, and those responsible for the mosque, consult regarding him. If they deem him fit, then he may sit. And I did not sit (to teach) until seventy mashāyikh from the people of knowledge testified that I was suitable for that.” There are many other similar narrations in this regard — all of them aimed at blocking the avenue of taking knowledge from people of innovation, unknown individuals, and the incompetent. Accordingly, there is no disagreement about the requirement of ahlīyyah (suitability and qualification) for teaching — in terms of foundational knowledge, understanding of the Sunnah, and soundness of creed. However, under this general principle, there are many subsidiary matters that require clarification, explanation, and elaboration — especially given the increasing involvement of novices and the overzealous, who lack proper grounding, understanding, and discernment. ‼️ *1️⃣ First Branch: Clarifying the Ways in Which Tazkiyah is Established* There are numerous ways through which tazkiyah (commendation) is established. Scholars of ḥadīth have pointed to them when discussing the characteristics of someone whose narration is accepted. Some of these ways are agreed upon, while others are disputed. The two agreed-upon methods were summarised by as-Suyūṭī (may Allah have mercy on him) in his Alfiyyah (p. 344), where he said: “And two if a just person commends him — and the stronger view Is that one just person suffices, or if there is criticism. Or if he is well-known — and Yūsuf added: That anyone known for knowledge is accepted.” _First Method:_ An explicit commendation (tazkiyah) by recognised scholars that a particular person is upright, possesses knowledge and adherence to the Sunnah, is suitable to be taken from, and is fit for teaching — with a known difference of opinion regarding the required number of commendations. _Second Method:_ Fame and widespread recognition for knowledge and adherence to the Sunnah — meaning the person is publicly known for teaching and explaining the well-known books of the Sunnah, and no valid criticism has been established against him. Al-Khaṭīb al-Baghdādī (may Allah have mercy on him) dedicated a valuable chapter in al-Kifāyah (p. 286) entitled: “Chapter on the fact that a well-known narrator known for uprightness, trustworthiness, and integrity does not require commendation from another.” After listing a number of scholars of ḥadīth and the Sunnah, he said: “Whoever is of their caliber in renown, upright conduct, fame for truthfulness, insight, and understanding — such a person’s integrity is not questioned. Rather, the integrity of those who are unknown, or whose status is unclear to seekers of knowledge, is what needs to be inquired about.” Similar to this is what Shaykh ʿAbdul-Muḥsin al-ʿAbbād stated in his Sharḥ Sunan Ibn Mājah (tape no. 284), where he said: “If the person is unknown, and people are uncomfortable about him and want to verify (his status), and he is unknown to them — then they may come to know him through some known individuals and whatever he brings that clarifies that he is fit and beneficial to learn from. Otherwise, if a person has ability, is well-grounded, and there is no harm or danger in him, then it is permissible [to learn from him] even if he does not have a tazkiyah.” Shaykh ʿUbayd al-Jābirī also said (in The Third Open Meeting with the People of Libya, dated 29 Muḥarram 1433 AH): “A person who is unknown requires a tazkiyah, whether he has arrived from another land or resides in his own. As for one who is known, then if he is outside of his land and the scholars know that he teaches and gives lessons from the Book and the Sunnah according to the understanding of the Salaf, then there is no harm in him teaching — in shāʾ Allāh — and likewise there is no harm in sitting with him, unless the scholars of that land critique him.” *From the above, it becomes clear that tazkiyah can be established through explicit commendation or through fame and widespread recognition.* It is a clear error to restrict tazkiyah to only the first method (explicit commendation). Had it been restricted only to the first type, many great avenues of good would have been blocked. How beautiful are the words of Shaykh Sulaymān ar-Ruḥeylī when he said: “Not every beneficial student of knowledge is known by the scholars. But what should be looked at is the knowledge that he conveys: — Does he teach the Sunnah? — Does he respect the views of the scholars of the Sunnah? — Does he transmit the words of the scholars of the Sunnah? If so, then his knowledge has commended him (i.e., that serves as his tazkiyah), and knowledge can be taken from him. The claim that knowledge is only to be taken from someone explicitly commended by scholars blocks the doors of goodness. In many lands, there are students of knowledge who teach the Sunnah and the explanations of the people of Sunnah, and they teach according to what they have learned — yet they do not carry a specific tazkiyah from any particular scholar. But nothing is known about them that would undermine their credibility in knowledge. If we say, ‘Knowledge is not to be taken from them,’ then knowledge would cease to exist in many countries. The door to goodness would be shut. People of innovation would rise and begin to teach, while the people of Sunnah would hold back. Then the people of Sunnah would either end up learning from the people of innovation or turn to the internet and other alternatives. And that is neither proper nor acceptable.” *2️⃣ Second Branch: Clarifying That Fame is Relative* As was established in the previous branch, tazkiyah can be proven through fame and widespread recognition. This fame may be general, where a person becomes well-known across multiple regions for his knowledge and adherence to the Sunnah; or it may be local, where he is known among the scholars and students of knowledge in a particular country or region. Both forms are sufficient to establish tazkiyah. Shaykh ʿUbayd al-Jābirī said: “The noble people of a region recognise the one calling to the truth. They know what he is calling to. If he says to them: ‘Allah said, and His Messenger said,’ and he teaches them the rulings of Allah, they gather around him, accept him, and he gains status among them, and all speak well of him — this is tazkiyah.” Similarly, Shaykh Muḥammad ibn Hādī said: Questioner: “Some of our brothers, Shaykh, are not known broadly. For instance, someone may have studied and become known among his peers for sound creed and a correct methodology, and our brothers recognise that his teaching is highly beneficial. However, the scholars do not know him. So how can we obtain tazkiyah for him in such a case?” Shaykh Muḥammad: “This can happen through two paths: 1. Fame through knowledge, teaching, and sitting with people in this field. 2. Through an explicit tazkiyah. *So, if a person is neither known nor commended (i.e., with a tazkiyah), then he is not qualified to issue religious verdicts — no matter what. But if he becomes known among people for knowledge, for teaching, and striving in this field, and this becomes recognised, then that is sufficient for his locality.*” Questioner: “But he has no tazkiyah — not even in the matter of teaching — from any scholar at all?” Shaykh Muḥammad: *“Knowledge is only taken from one who is either known and recognised for that, or has been commended by the scholars. That is a must.”* 📌 Questioner: “What if he is known for sound ʿaqīdah and correct methodology, but no scholar knows him, and his peers testify to his uprightness in ʿaqīdah and manhaj?” Shaykh Muḥammad: “Fame (ishtihār) here refers to being well-known in the region where he resides — that people bear witness to his knowledge and understanding.” *3️⃣ Third Branch: Clarifying That Tazkiyah Is Not Restricted to Certain Scholars* If a tazkiyah comes from a trustworthy, knowledgeable, and capable scholar, it is valid and accepted. It is incorrect to restrict valid tazkiyāt to a select group of scholars while excluding others, as this is a form of partisanship and unjust bias. Shaykh Sulaymān al-Ruḥeylī (in the previously mentioned) said: *“We do not restrict tazkiyah to one scholar, or two, or even three. Rather, if a reliable scholar — or a group of them — states that a person is commendable (muzakkā) and suitable to be taken from in knowledge, that is sufficient.”* *4️⃣ Fourth Branch: Clarifying That Tazkiyah Can Change If the Person Changes* Scholars give tazkiyah based on a person’s apparent condition — when he is free of any disqualifying flaws or criticism. However, if a person’s condition changes — and we ask Allah for firmness upon the Sunnah — then the previous tazkiyah also changes accordingly. *5️⃣ Fifth Branch: Clarifying That an Unclear Tazkiyah Does Not Outweigh a Detailed Criticism* If a person is known to have a detailed, substantiated criticism against him — such as promoting rebellion against Muslim rulers, affiliating with deviant groups, or other recognised forms of discredit — then any subsequent tazkiyah from a scholar does not override that established, specific criticism. This follows the well-known principle in the science of Jarḥ wa Taʿdīl (Criticism and Praise): *“A detailed criticism takes precedence over a vague commendation.”* In conclusion, these are brief points and a concise clarification regarding the matter of tazkiyah. I ask Allah for success, guidance, and sincerity for myself and for you all. 🔗 https://drosuae.com/article/%D8%A7%D9%84%D8%AA%D8%AC%D9%84%D9%8A%D8%A9-%D9%84%D9%85%D8%B3%D8%A3%D9%84%D8%A9-%D8%A7%D9%84%D8%AA%D8%B2%D9%83%D9%8A%D8%A9/ 📱 WhatsApp: https://whatsapp.com/channel/0029VaguHlo4o7qTg6y3cd2q ‎ا═•═🕌═•═ا *Masjid Daar Al-Hadeeth* 96B Lower Clapton Road, Hackney, E5 0QR