We are some members of the council of the Islamic centre of Aiwa in the United States of America. A disagreement occurred between the Imaam and one of the persons attending the mosque. The argument can be summarized as follows:
A person had the opportunity to give religious lessons and deliver some Friday speeches in the mosque. In one of his speeches he said that Ibn Baaz, may Allaah have mercy on him, had issued his Fatwas (religious verdicts) according to the whims of political leaders. This made the Imaam angry. The Imaam believes that one should not insult this scholar, even if he was wrong in his Fatwa concerning seeking the help of non-Muslim forces during the Gulf war. After a discussion with this person, the Imaam prevented him from delivering any more speeches and giving lessons. Afterwards, the problem exacerbated, so we, the council, intervened to settle the dispute.
We asked them to present their points of differences so that we could settle the matter. After discussion with the two parties, we found that there was a wide gap between each one’s beliefs. It was very difficult to settle the dispute without tackling some basic points, which could be summarized in the following questions:
1- How would you judge someone who believes that some righteous people can read what is written in Al-Lawh Al-Mahfooth (The Preserved Tablet) and, therefore, know what will happen in the future— such as what happened to Al-Jilaani, Ash-Shaathili and Ibn Taymiyyah? This is an allegation of one of the parties.
2- How do you judge a person who adopts the philosophy of Ashaa‘irah in the Islamic creed, maintaining that the Hanafi, Shaafi‘i and Maaliki scholars adopt the same philosophy?
3- What is the ruling on criticizing scholars? Should someone who criticizes a scholar have to meet certain qualifications?
4- Is it obligatory to obey the Imaam and those responsible for the mosque, provided that their orders are not against Sharee‘ah (Islamic law)? Is it permissible to disagree with the Jamaa'ah (Muslim community)?
5- What should be the qualifications of a mosque speaker or lecturer, noting that there are no scholars or religious students in our mosque, and that the attendants include new and common Muslims who do not know many matters of Fiqh (Islamic jurisprudence) and creed? Is it permissible for the Imaam to prevent a Muslim from giving religious lessons in the Masjid, if he has a valid reason?

All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His Slave and Messenger.

I ask Allaah The Almighty to help you unite Muslims in your community.

1- It is impermissible to believe that a righteous person is able to read what is written in Al-Lawh Al-Mahfooth (The Preserved Tablet), or that this happened to a righteous person. This is a matter of the unseen  that cannot be proved except through a Sharee‘ah text. There is no text from the Quran or Sunnah (Prophetic tradition)

declaring that Allaah The Almighty has enabled anyone to read Al-Lawh Al-Mahfooth. Allaah The Almighty reveals to some of  His prophets some  matters of the unseen in order to support them. Allaah The Almighty Says (what means): {[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. Except whom He has approved of messengers.} [Quran 72:26-27]

This is a miracle given to the Prophets so that their people would believe in Allaah The Almighty and that He may reveal to some righteous, upright servants some matters of the unseen by means of inspiration. However, this does not mean that a righteous servant has read Al-Lawh Al-Mahfooth. Relevant examples include the order  of ‘Umar ibn Al-Khattaab,  who was on the pulpit in the mosque,  to Saariyah, who was in the battlefield in Iraq, and he ordered him to stay near the mountain. However, no one said that ‘Umar read Al-Lawh Al-Mahfooth. It is impermissible to say that. This ability is exceptional. Such knowledge is not attained according to the wish of the righteous servant. A person who attains such knowledge is not necessarily more righteous than other worshippers. A Muslim should not preoccupy himself with how inspiration can be given.

2- Al-Ashaa‘irah philosophy of Islamic creed is based on the views of Abu Al-Hasan Al-Ash‘ari in the second stage of his life. In this stage, he agreed with Ibn Kilaab. Later, he changed most of the  opinions that he had held previously. He wrote his new opinions in his books, which  were generally in harmony with the opinions of scholars of Hadeeth (narration). On contemplating the Quran, the Sunnah and the opinions of the Companions, Taabi‘is (the followers of the Companions) and Taabi‘is of Taabi‘is (followers of the followers) it  is clear that the philosophy now adopted by most of the Ashaa‘irah is completely different. To be able to compare and judge the philosophy of Ashaa'irah, one may read Usool I‘tiqaad Ahl As-Sunnah wa Al-Jamaa‘ah by Al-laalakaa’i, Al-Hujjah by Al-Asfahaani, Al-‘Uluww by Ath-Thahabi, As-Sunnah by ‘Abd Allaah ibn Ahmad, At-Tawheed by Ibn Khuzaymah, At-Tawheed by Ibn Mandah, Mu‘taqad Ahl Al-Hadeeth by As-Saabooni and other recognized books. There is a difference of opinion between Ashaa‘irah and  the righteous predecessors concerning some major issues,  such as the definition of Eemaan (faith), and Qadar (fate), and the confirmation of the Attribute of speech of The Almighty, the Highness of Allaah The Almighty and most of the Attributes of Allaah which they interpret figuratively or believe in, but refuse to interpret at all.

The allegation that the Hanafi, Shaafi‘i and Maaliki scholars adopt the philosophy of Ashaa‘irah is false. Most of the Hanafi scholars are Maatureediyyah. The Shaafi‘i and Maaliki scholars who agree with Ashaa‘irah are the later scholars from these schools. There are some honorable Shaafi‘i and Maaliki scholars who adopt the philosophy  of the righteous Predecessors  and scholars of Hadeeth. There is a difference of opinion among the early and late scholars of Ashaa‘irah. If we suppose that most of them agree with the opinions of Ashaa‘irah, then they are not to be compared to the prominent scholars of Hadeeth and the great scholars of  the first three generations.

3- Criticizing scholars is permissible for those who are competent to do so. Criticism must be based on evidence  and must aim at establishing the truth, not at attacking characters or individuals. One should be fair in one's criticism, and should respect scholars and honorable people.

Everyone knows the efforts of Ibn Baaz in spreading the sound creed and Da‘wah (call to Islam). He is a person, whose opinions may be right or wrong. However, his right opinions far exceed his wrong opinions. One must not forget all the good things he did, just because he passed a  few wrong opinions. Anyone who ignores the good and focuses on the bad, does not fear Allaah The Almighty and does not respect scholars.

4- The Imaam of the mosque is responsible for that person and for all those working under his authority according to the administrative system there. These people must obey his work-related orders, as is the case in all establishments. Moreover, his students should obey and respect him.

This type of obligatory obedience is not the one mentioned in the Hadeeth in which the Prophet, sallallaahu ‘alayhi wasalllam, said that if one obeyed his Emir, one would be obeying the Prophet, sallallaahu ‘alayhi wasalllam. [Bukhari and Muslim]  

This Hadeeth refers to an Emir who has been given the Bay‘ah (pledge of allegiance and obedience). It does not refer to ordinary individuals. For example, it does not refer to a person who is responsible for a mosque or a school. Muslims should be keen on establishing unity and harmony. They should get rid of the causes of division as much as possible, particularly in non-Muslim countries, so that their efforts are not fruitless.

6-      Only a qualified person should  give religious lessons. He has to be a knowledge-seeking scholar of sound creed having good manners. If there are no scholars, the more eligible person should be chosen, and should be frequently advised so that he becomes sincere and pious.

7-      The Imaam is responsible for the mosque as mentioned before. Therefore, he is entitled to choose those who will deliver religious lectures,  and he may prevent incompetent persons from giving lectures. However, if the contract of the Imaam stipulates that he and/or another person is authorized to choose the lecturer, then action should be taken according to the contract.

I ask Allaah The Almighty to grant us success in doing what pleases Him.

Allaah Knows best.