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Posts Tagged ‘Ibnul Qayyim’

The Relationship Between Guidance and Striving – By Imaam Ibnul Qayyim [rahimahullaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

Imaam Ibnul Qayyim [rahimahullaah] stated:

Allaah [Glorified be He and free is He from all imperfections] attached guidance to Jihaad [i.e. striving in the path of Allaah]. The people with the most perfect guidance are those who [perform] a greater Jihaad [i.e striving in the path of Allaah].  And the most obligatory Jihaad is the Jihaad against the Self [Ref 1]; Jihaad against [evil or vain] desires, Jihaad against shaytaan and jihaad against the Dunyah [Ref2].

Therefore, whoever strives against these four [in the path of Allaah and for the sake of Allaah], Allaah will guide him to the paths of [attaining] His Pleasure [that] leads to Paradise. And whoever abandons [this] Jihaad, he will miss guidance depending on the extent of what he neglected of [it]. Junaid said, ‘’Those who strive against their [evil or vain] desires [in the path of Allaah] by way of repentance, Allaah will  guide them to the paths of Ikhlaas.

It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly.  So whoever is aided against them, he will be victorious against his enemy.  And whoever is made to be overcome by them, his enemy will be made victorious over him. [Al-Fawaa’id page 97. Paraphrased].

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Ref 1: Jihaad Against The Self: Striving to attain upright guidance, adhering to it after being acquainted with it, calling to it and exercising patience when faced with the difficulties in that path [Zaadul Ma’aad 3/9-12]

Ref 2: Jihaad against the Dunyah: In a supplication, the Prophet [sallal-laahu-alayhi-wasallam] asked Allaah, saying: ‘’Do not make the Dunyah our greatest concern’’. [Reported by Imaam Tirmidhee (rahimahullaah) Number 3502 & declared authentic by Imaam Albaani (rahimahullaah) in Saheeh At-Tirmidhee]. Al-Mubaarakfooree [rahimahullaah] stated in his explanation of this supplication that it means: Do not make wealth and status our greatest goal or the reason behind our grief, rather direct our greatest goal or the reason behind our grief towards the deeds of the afterlife. [Tuhfah Al-Ahwadhee 9/475-477]

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The Basis of Guidance and Its Increase, Patience and Gratitude – By Imaam Ibnul Qayyim [rahimahullaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The Basis of Guidance: Allaah [The Most High] said:

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

This is the Book [the Qur’an], whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much [abstain from all kinds of sins and evil deeds which He has forbidden] and love Allah much [perform all kinds of good deeds which He has ordained)]. [Surah Al-Baqarah’ Aayah 2]

This necessitates two affairs:

Firstly, those who avoided Allaah’s anger before the revelation were guided [after revelation arrived], for indeed the people – despite their different [false and adulterated] religions and creeds – affirm and acknowledge that Allaah hates oppression, lewd conduct and corruption in the earth, and that He hates the perpetrator of such deeds; on the other hand, He loves justice, kind treatment, generosity, truthfulness and [sound] rectification in the earth, and loves the person does those deeds. So, after the divine revelation came [i.e. through the Messengers], Allaah [Glorified be He and free is He from all imperfections] rewarded the people of righteous conduct by granting them Eemaan due to their righteous conduct and acts of obedience [i.e. Allaah made it easy for them to accept Eemaan due to their good deeds]. On the other hand, He forsook the people of wickedness, lewd conduct and oppression [i.e. due to persisting upon evil deeds and obstinacy after they recognised guidance and turned away].

Secondly: When a person believes in the Book [i.e. the revelation] and is by guided by it in general, accepts its commands and testifies to the truthfulness of what it conveys, it becomes a means to further guidance and leads to more detail [related to the guidance he is upon], because guidance does not have an end even if a person reaches [a high level]. There is [always a second stage of] guidance above his [present state] of guidance, and there is that which is above that [second stage] until it reaches a higher stage.

Whenever a person fears his Lord, he moves up to another level of guidance, so he keeps on increasing in guidance as long as he keeps on increasing in Taqwaa. And whenever he misses some aspects of Taqwaa, he loses some guidance in accordance with the Taqwaa he missed. He increases in guidance whenever he increases in Taqwaa and increases in Taqwaa whenever he increases in guidance. Allaah [The Most High] said:

قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ

يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

Indeed, there has come to you from Allah a light [Prophet Muhammad] and a plain Book [this Qur’an]. Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way [Islamic Monotheism]. [Surah Al-Maa’idah. Aayaat 15-16]

Allaah [The Most High] said:

اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ

Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance and in obedience. [Surah Ash-Shooraa’ Aayah 13]

Allaah said:

سَيَذَّكَّرُ  مَن يَخْشَىٰ

The reminder will be received by him who fears [Allaah].

[Surah Al-A’laa. Aayah 10]

Allaah said:

هُوَ ٱلَّذِى يُرِيكُمۡ ءَايَـٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزۡقً۬اۚ وَمَا يَتَذَڪَّرُ إِلَّا مَن يُنِيبُ

It is He, Who shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and sends down (rain with which grows) provision for you from the sky. And none remembers but those who turn (to Allah) in obedience and in repentance (by begging His Pardon and by worshipping and obeying Him Alone and none else). [Surah Ghaafir’ Aayah 13]

Allaah said:

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَانِهِمْ

Verily, those who believe [in the Oneness of Allah along with the six articles of Faith, i.e. to believe in Allah, His Angels, His Books, His Messengers, Day of Resurrection, and Al-Qadar (Divine Preordainments) – Islamic Monotheism], and do deeds of righteousness, their Lord will guide them through their Faith. [Surah Yunus. Aayah 9]

Firstly, Allaah guided them to Eemaan, so, after they believed, Allaah guided them to another level of Eemaan that was an increase in guidance. This is similar to the statement of Allaah [in other Aayaat as follows]:

وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى

And Allah increases in guidance those who walk aright [true believers in the Oneness of Allah who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)]. [Surah Maryam. Aayah 76]

And Allaah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا

O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion.
[Surah Al-Anfaal. Aayah 29]

An aspect of this criterion is that they are given light [i.e. guidance] by way of which they can distinguish between truth and falsehood; given assistance and strength by way of which they establish truth and destroy falsehood.

The Two Paths Through Which a Person Is Benefited and Guided– [Patience and Gratitude]

Allaah said:

إِنَّ فِي ذَٰلِكَ لَآيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ

Verily, in this is a sign for every faithful believer that [believes in the Oneness of Allah], and turns to Allah [in all affairs with humility and in repentance]. [Surah Sabah’ Aayah 9]

Allaah said:

تَرَ أَنَّ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِنِعْمَتِ اللَّهِ لِيُرِيَكُم مِّنْ آيَاتِهِ

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

See you not that the ships sail through the sea by Allah’s Grace? that He may show you of His Signs? Verily, in this are signs for every patient, grateful (person). [Surah Luqmaan. Aayah 31]

Allaah said:

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُم بِأَيَّامِ اللَّهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

And indeed We sent Musa (Moses) with Our Ayat (signs, proofs, and evidences) (saying): “Bring out your people from darkness into light, and make them remember the annals of Allah. Truly, therein are evidences, proofs and signs for every patient, thankful (person).” [Surah Ibraaheem. Aayah 5]

Allaah said:

فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

But they said: “Our Lord! Make the stages between our journey longer,” and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person). [Surah Saba. Aayah 19]

Allaah said:

إِن يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

If He wills, He causes the wind to cease, then they would become motionless on the back (of the sea). Verily, in this are signs for everyone patient and grateful. [Surah Ash-Shooraa’ Aayah 33]

In these verses [in Surah Luqmaan’ Aayah 31, Surah Ibraaheem’ Aayah 5, Surah Saba’ Aayah 19 & Surah Ash-Shooraa’ Aayah 33], Allaah informed us that the signs He created [i.e. such as the heavens, the earth, mountains, the sun, the moon, night and day etc] – which can be seen with the naked eye – only benefit those who have insight and are grateful, just as Allaah informed us that His [divine revelations, commands, prohibitions etc]- which He has revealed in the Qur’aan -only benefit the people of Taqwah – those whose fear of Allaah is based on sound knowledge regarding Allaah’s perfect sovereignty and dominion, those who return to Him in repentance, obedience and submission, those whose intention is to seek after His pleasure- and that the divine revelation is a reminder for the one who fears Him, just as He [Glorified be He and free is He from all imperfections] said:

طه

مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ

إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ

Taa-Haa. We have not sent down the Qur’an unto you (O Muhammad) to cause you distress; but only as a Reminder to those who fear (Allah). [Surah Taahaa’ Aayaat 1-3]

And Allaah stated regarding the day of judgement:

إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا

You (O Muhammad) are only a warner for those who fear it.

[Surah An-Naazi’aat. Aayah 45]

As for the one who does not believe in the day of judgement- neither fears it nor hopes for reward on that day- he is not benefited by Allaah’s signs [i.e. the amazing creation in the universe] nor by Allaah divine revelation. Therefore, after Allaah mentioned -in Surah Hud- regarding the punishment that [sent against] the nations of past – those who belied the Messengers – and the ignominy that [came to them] in the life of this world, He said:

إِنَّ فِي ذَٰلِكَ لَآيَةً لِّمَنْ خَافَ عَذَابَ الْآخِرَةِ ۚ

Indeed, in that (there) is a sure lesson for those who fear the torment of the Hereafter.
[Surah Hud. Aayah 103]

Allaah stated that the punishment that was sent [against those] who belied the Messengers is a lesson for those who fear the Aakhirah, but as for the one who neither believes in the Aakhirah nor fears it, such punishment is not a sign for him; [rather] when he hears about it, he says: ‘’Good and evil have not ceased to occur throughout time, [likewise] bliss, severe poverty, happiness and misery!” And he might even attribute that to affairs related to the celestial bodies etc.

As for patience and gratitude, they are both a means through which a person is benefitted by Allaah’s divine revelation, because Eemaan is built on patience and gratitude – half of it is built on patience and the other half on gratitude. The strength of a person’s Eemaan depends on the level of his patience and gratitude. Allaah’s created signs [in the universe] and His divine revelation only benefits the one who believes in Allaah, His created signs [in the universe] as well as His divine revelation. A person cannot accomplish Eemaan, except through patience and gratitude, because the pinnacle of gratitude is to single out Allaah in worship and the pinnacle of patience is that one abandons evil [or vain] desires [i.e. everything Allaah has forbidden]. If a person is a Mushrik and a follower of his [evil or vain] desires, neither can he be a person of patience nor gratitude, therefore, neither will Allaah’s created signs in the universe nor His divine revelation benefit such a person, nor have an effect in bringing about Eemaan for him. [Al-Fawaa’id. pages 194-197. paraphrased]

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جزاكم الله خيرا

 

 

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[1] Brief Contemplation On Some Aayaat On The Subject Matter ‘As-Salaah [The Prayer]: An Excerpt From Imaam Ibnul Qayyim [rahimahullaah] [PDF 2 pages]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

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Allaah [The Most High] said:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

‘’And seek help in patience and prayer, and truly it is extremely heavy and hard except for those who humble in the presence of their Lord.” They are those who are certain that they are going to meet their Lord, and that to Him they are going to return’’ [Al-Baqarah: Ayah: 45-46]

Indeed, it [i.e. seeking help in patience and prayer] is heavy upon other than those who are humble before Allaah, because the hearts [of those who are not humble before Allaah] are devoid of love of Allaah, exaltation of Him, glorification of Him and humility in His presence. They have little desire in asking Allaah for the good things of the worldly and the afterlife, and [they have little desire] in seeking His protection from the evil affairs of this life and the next. That is because the presence of the slave’s heart and mind in the prayer, being humble within [the prayer], seeking for perfection in it, disconnecting his mind and heart from everything whilst in the prayer, and striving with great effort to establish and fulfil it, then [all of this takes place] in accordance with the strength of his fervent desire [to please Allaah, hoping for Allaah’s reward and fearing Allaah’s punishment].


[Source: Badaa’i-u At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: vol: 1 page: 125. Slightly paraphrased]

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Rights of The Scholars – [PDF 19 pages]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

rightsofscholars

Imaam As-Sadi [rahimahullaah] said: They [i.e. the upright scholars and teachers] are the mediators between the Messenger [sallal-laahu-alayhi-wasallam] and his Ummah with regards to propagation of his religion and clarification of his Sharee’ah. Had it not been for these ones, the people would have been like cattle.

They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs related to acts of worship.

Through them, the Book and the Sunnah are established; truth is distinguished from falsehood, guidance is distinguished from misguidance, the lawful is distinguished from the unlawful, good is distinguished from evil, and [sound] rectification is distinguished from corruption.

They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights [to be fulfilled] by the ummah and are possessors of a lofty status.

Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allaah by having love for them and praising them.

They are to proclaim their excellence; guard the hearts [from harbouring evil against them] and [prevent] the tongues [from] insulting them, for this would tarnish their excellence. [Source: An Excerpt From ‘Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu-aamalaat Wal Huqooq Wal Aadaab, page: 57-58. Slightly paraphrased]

Shaikh Muhammad Baazmool [hafidhahullaah] said: The scholar intended in this lecture and a clarification of the rights he is [owed], is that one who has knowledge of the Book of Allaah [The Most High] and the Sunnah of His Messenger [sallal -laahu-alayhi-wasallam] And from the most important characteristics of this scholar is that he is submissive [to Allaah] and humbles himself to the command of Allaah, which is a characteristic of those who possess knowledge. Allaah [The Blessed and Exalted] said:

قُلۡ ءَامِنُواْ بِهِۦۤ أَوۡ لَا تُؤۡمِنُوٓاْ‌ۚ إِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ مِن قَبۡلِهِۦۤ إِذَا يُتۡلَىٰ عَلَيۡہِمۡ يَخِرُّونَ لِلۡأَذۡقَانِ سُجَّدً۬ا

وَيَقُولُونَ سُبۡحَـٰنَ رَبِّنَآ إِن كَانَ وَعۡدُ رَبِّنَا لَمَفۡعُولاً۬

وَيَخِرُّونَ لِلۡأَذۡقَانِ يَبۡكُونَ وَيَزِيدُهُمۡ خُشُوعً۬ا

Say (O Muhammad to them): “Believe in it (the Qur’an) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like ‘Abdullah bin Salam and Salman Al-Fraise), when it is recited to them, fall down on their faces in humble prostration.” And they say: “Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.” And they fall down on their faces weeping and it adds to their humility. [Surah Al-Israa’ Aayaat 107-109]

Allaah [The Blessed and Exalted] said:

وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلۡأَنۡعَـٰمِ مُخۡتَلِفٌ أَلۡوَٲنُهُ ۥ كَذَٲلِكَۗ إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

And of men and AdDawab (moving living creatures, beasts, etc.), and cattle, in like manner of various colours. It is only those who have knowledge among His slaves that fear Allah. Verily, Allah is All-Mighty, Oft-Forgiving. [Surah Faatir’ Aayah 28]

He [i.e. this scholar] is Zaahid [i.e. his heart is not attached to the worldly life in a blameworthy manner], suffices himself with little and urges his people to be on guard regarding this affair. [Allaah stated that those who were given knowledge amongst Bani Israa’eel said to their people when they became amazed with Qaaroon’s wealth]:

وَقَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ وَيۡلَڪُمۡ ثَوَابُ ٱللَّهِ خَيۡرٌ۬ لِّمَنۡ ءَامَنَ وَعَمِلَ صَـٰلِحً۬ا وَلَا يُلَقَّٮٰهَآ إِلَّا ٱلصَّـٰبِرُونَ

But those who had been given (religious) knowledge said: “Woe to you! The Reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are patient (in following the truth). [Surah Al-Aqsa’s’ Aayah 80]

Allaah [The Blessed and Exalted] said:

وَمَا كَانَ ٱلۡمُؤۡمِنُونَ لِيَنفِرُواْ ڪَآفَّةً۬‌ۚ فَلَوۡلَا نَفَرَ مِن كُلِّ فِرۡقَةٍ۬ مِّنۡہُمۡ طَآٮِٕفَةٌ۬ لِّيَتَفَقَّهُواْ فِى ٱلدِّينِ وَلِيُنذِرُواْ قَوۡمَهُمۡ إِذَا رَجَعُوٓاْ إِلَيۡہِمۡ لَعَلَّهُمۡ يَحۡذَرُونَ

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Taw bah’ Aayah 122]

A [true] scholar sees that [the basis, means and source of all] truth and guidance [is found] in that which Allaah [The Most High] has revealed. Allaah [The Blessed and Exalted] said:

وَيَرَى ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ ٱلَّذِىٓ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ هُوَ ٱلۡحَقَّ وَيَهۡدِىٓ إِلَىٰ صِرَٲطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ

And those who have been given knowledge see that what is revealed to you (O Muhammad) from your Lord is the truth, and guides to the Path of the Exalted in Might, Owner of all praise. [Surah Saba’ Aayah 6]

The [true] scholar understands the similitudes Allaah has put forward for mankind in the noble Qur’aan. Allaah [The Blessed and Exalted] said: [وَتِلۡكَ ٱلۡأَمۡثَـٰلُ نَضۡرِبُهَا لِلنَّاسِ‌ۖ وَمَا يَعۡقِلُهَآ إِلَّا ٱلۡعَـٰلِمُونَ – And these similitudes We put forward for mankind, but none will understand them except those who have knowledge (of Allah and His Signs, etc.) [Surah Al-Ankabut’ Aayah 43]

The [true] scholar is that one who possesses sound understanding and can derive sound rulings from the texts [of the Qur’aan and Sunnah]. Allaah [The Blessed and Exalted] said:

وَإِذَا جَآءَهُمۡ أَمۡرٌ۬ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦ‌ۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِى ٱلۡأَمۡرِ مِنۡہُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُ ۥ مِنۡہُمۡ‌ۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ ۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬

When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [Surah An-Nisaa’ Aayah 83]

This is the scholar we intend to talk about, the danger of violating his rights and behaving badly towards him. The scholars have rights, and whoever does not acknowledge [or give them those rights] is not from us. Abdullaah Ibn Amr [radiyallaahu-anhu] said that the Prophet [sallal-laahu alayhi wasallam] said:

من لم يرحم صغيرنا، ويعرف حق كبيرنا، فليس منا

He is not one of us who does not show mercy to our younger ones [and does not] acknowledge the rights of our elders. [Hadeeth in Abu Daawud Number 4943. Sh Albaani graded it to be authentic in his checking of Sunan Abee Daawud]

It is from the rights of knowledge that one recognises the rights of a [true] scholar, recognise that Allaah has raised his status and granted him knowledge. Allaah [The Most High] said:

يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬

Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [Surah Al-Mujaadilah’ Aayah 11]

Therefore, his status is acknowledged because Allaah raised his status by way of the knowledge he is given.

Some Important Rights of The Scholars

One should consider himself [deficient, lacking etc] compared to the understanding, piety and the fear of Allaah possessed by the scholars. Neither should he regard himself to be more virtuous than them nor regard his understanding to be distinguished [in superiority] over theirs. I fear for the one who sees himself as having virtue over the scholars that there might be some characteristics of pride in him. Abdullaah Ibn Mas’ood [radiyallaahu-anhu] reported that the Prophet [sallal laahu alayhi wasallam] said: “No one will enter Paradise in whose heart is an atom’s weight of arrogance.” A man said: What if a man likes his clothes to look nice and his shoes to look nice? He said: “Verily Allah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people.” [saheeh Muslim hadeeth number 91]

Rejecting the truth means: repelling, rebutting and denying it. And looking down on the people means: belittling them, humiliating them and being arrogant towards them. And when it is the case that this is [tantamount] to pride [when dealing with the] people, then how about this [behaviour of yours towards] the scholars.

One should be respectful and polite towards [them when dealing with those rulings of theirs that are based on ijtihaad], even when it becomes manifest that it [i.e. the ijtihaad] is wrong, for indeed they are still not deprived of reward. They are either rewarded twice or rewarded once and forgiven. Amr Ibnul Aas [radiyallaahu-anhu] said that he heard the Messenger of Allaah [sallal-laahu alayhi-wasallam] saying, “If a judge gives a verdict according to the best of his knowledge and hi verdict is correct [i.e. agrees with Allaah and His Messenger’s verdict, he will receive a double reward; and if he gives a verdict according to the best of his knowledge and his verdict is wrong [i.e. against that of Allaah and His Messenger], even then he will get a reward.” [Al-Bukhaari Number 7352]

One should contemplate on their statements and their Ijtihaad [i.e. those verdicts they give after striving- to the best of their knowledge-to reach the truth]. One should not rush to refute it [i.e. their statements and verdicts], for how many statements of a scholar is criticised by some people, whilst the evil of the criticiser [i.e. the evil he causes for himself and others] was due to an unsound understanding of the statements of the scholar or [scholars].

Important Reminders

Read article to remind you about the manner in which we should deal with the scholars when they err. http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12294

http://www.salaficentre.com/2016/08/can-person-worthy-giving-fatwa-imaam-ashshaafiee/

One does not seek to diminish their status by saying that they do not possess knowledge of a worldly craft. So, it should not be said about a scholar [i.e. whilst seeking to diminish his status], “He does not possess knowledge of medicine or engineering.’’ And likewise, some people seek to discredit the scholars by saying that they are lacking in their knowledge of current affairs, even though the Miskeen – [i.e. this one who seek to discredit the scholars through this false claim is one greatly lacking in understanding, wisdom, insight, experience]- does know which ‘Knowledge of current affairs’ is to be given consideration [or importance]! He does not know that there is- in the Islamic legislation- that which suffices the one who wants true knowledge and comprehension.

Therefore, it is obligated on a Muslim to restrain his tongue from [uttering] that which is impermissible [or unbefitting], and he should not speak except based on clear-sightedness. One requires knowledge to say that such and such person does not possess understanding of the ‘knowledge of current affairs’.

Therefore, none should say this except one who possesses knowledge to enable him to make a judgement that such and such person does not possess knowledge of current affairs. As for saying so haphazardly [or randomly] and making a judgement based on one’s view without proof, then that is great evil and it is not permissible. It requires proof to say that a (particular) Saahib Al-Fatwaa – i.e. a scholar who is qualified to give Fatwaa – does not understand knowledge of current affairs, and none is able to do so except the scholars.

One should keep close companionship with them, gather around them, acquire knowledge from them, keep away from splitting and blameworthy differing. And one must know that the danger of being distanced from the scholars is great indeed, for indeed a wolf preys on the lonely sheep. [On the other hand], by gathering and uniting around the scholars, and keeping close companionship with them, one is safeguarded from falling into bidah – the traps of desires and lust. And in this also [i.e. keeping close companionship with the scholars] is exaltation of the religion, knowledge and the scholars, and it strikes fear in the hearts of the disobedient people and wicked sinners.

It is forbidden to speak ill of them and violate their honour, for when it is the case that a Muslim is forbidden from shedding the blood, violating the wealth and honour of other Muslims, then how about violating the honour of the scholars – the most distinguished personalities – [i.e. due to their knowledge, piety, wisdom] – amongst the Muslims?! It is then no wonder that the flesh of the scholars is poisonous and Allaah’s way of dealing with those who diminish their worth is well known. Ibn Asaakir [rahimahullaah] said: Know O my brother! May Allaah grant us and you His Pleasure and make us from those who have awe and fear of Him as He should be feared. Indeed, the flesh of the scholars is poisonous and Allaah’s way of disclosing the hidden affairs of those who diminish their worth is well known. [Tabyeen Kadhib Al-Muftaree Fee Maa Nusiba Ilal-Imaam Abil Hasan Al-Ash’aree: page 29]

One should neither bypass them nor preceded them [i.e. precede them in speech regarding rulings in the religion], rather they are to be consulted during a Naazilah [i.e. matters related to public safety or fear] so that they can issue its appropriate ruling from the Sharee’ah. [This (i.e. consulting the scholars during a Naazilah) is done] in obedience to the statement of Allaah:

وَإِذَا جَآءَهُمۡ أَمۡرٌ۬ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦ‌ۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِى ٱلۡأَمۡرِ مِنۡہُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُ ۥ مِنۡہُمۡ‌ۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ ۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬

When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [Surah An-Nisaa’ Aayah 83]

Therefore, they [i.e. the scholars] are not to be bypassed when public clarifications and speeches are to be made during events related to public safety or fear, rather [we] must return to them because this is a right of theirs. Imaam As-Sadi [rahimahullaah] said about this Aayaah [i.e. An-Nisaa 83]:

This is a moral conduct [commanded by Allaah] to His slaves – that they do not do this [i.e. hasten to spread news]. And it is obligated on them that when there comes to them an affair from the important affairs – matters related to a universal benefit for the people, public safety and those affairs on which depends the sorrow or happiness of the believers, or an affair of public fear which may bring about calamity upon them- that they should verify the [news of that affair] and not to be hasty in spreading it; rather they should refer it back to the Messenger [sallal-laahu-alayhi-wasallam] and to those in authority- the people of sound opinions, the people of knowledge; those who can give sound advice, the people of intelligence and those who approach affairs with calmness, and they are those who know what is of overriding benefit and that which is in opposition to it [i.e. the scholars].  So, if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthen them, bring about happiness and make them vigilant over their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news.

That is why Allaah stated:

[ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ  – If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)]– Meaning: They would have derived from it [the proper cause of action] through contemplation and through their correct opinions and rightly guided sciences.

Therefore, in this there is proof regarding a principle related to a moral conduct, that when an [important affair] from the [important affairs] suddenly appears, it is obligatory to refer it to those who are competent in the affair and one should not put himself forward before them, for that is closer to correctness and [safer] in preventing mistakes. And in this, there is a prohibition against being hasty in circulating news [that is related important affairs of public safety or fear] and a command to contemplate before speaking- to look into the affair, as to whether it is an affair of overriding benefit to be dealt with, or whether it should be avoided if it does not carry an [overriding benefit].

[وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ – Had it not been for the Grace and Mercy of Allah upon you]- Meaning: [Had Allaah not] granted you the ability to act upon righteousness, instructed you with moral conducts and taught you that which you never knew, then [لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬  – you would have followed Shaitan (Satan), save a few of you].

One should not be a partisan of their statements without proof. There is a difference between exalting the scholars, honouring them and acknowledging their rights as opposed to being a partisan of their statements when they oppose the proofs. Indeed, [blind] partisanship is blameworthy and it is [attributed] to ignorance [ref 1]; but showing respect to a scholar and honouring him is among the virtues of knowledge. And abandoning those statements of the scholars that are in opposition to the proofs is not tantamount to nullifying their statements and a violation of their rights, rather it is adherence to the path of the infallible one [i.e. the Prophet (sallal-laahu-alayhi-wasallam)] and a protection of the rights of the scholars.

The subject matter of Taqleed and Ittibaa starts from page 68: http://masjidfurqan.co.uk/wp-content/uploads/2015/09/A_return_to_the_Sunnah.pdf   Also see- [a brief acquaintance] – articles about the etiquettes of differing in issues of Ijtihaad amongst the scholars: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12294

http://www.salaficentre.com/2015/05/a-misunderstanding-regarding-the-statement-laa-inkaar-fee-masaail-al-khilaaf-there-should-be-no-repudiation-in-the-affairs-of-khilaaf-i-e-differing/

If it is the case that knowledge vanishes when the scholars pass away; and if it is the case that violating the rights of a scholar will stop [others to benefit from] his knowledge, then indeed violating the rights of a scholar is like the disappearance of his knowledge when he passes away. It [i.e. violating the rights of the scholars] is in fact a reason behind the disappearance of the rulings derived from knowledge. Abdullaah Bin Amr ibn Al-Aas said: I heard the Messenger of Allaah [sallal laahu alayhi wasallam] saying, ‘’Allaah does not take away the knowledge by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the scholars remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So, they will go astray and will lead the people astray.’’ [Al- Bukhaari. Number 100]

Imaam Al-Bukhaari placed a chapter in his Saheeh, in kitaab Al-Ilm: Chapter: How will knowledge be taken away? And Umar bin Abdul Azeez wrote to Abu Bakr Bin Hazm, [saying]: “Look for the Hadeeth of the Messenger of Allaah [sallal laahu alayhi wasallam]  and get it written, for indeed I am afraid that religious knowledge will vanish and the scholars will pass away. Do not accept anything except the hadeeth of the Prophet [sallal laahu alayhi wasallam]. Spread knowledge and teach until the one who does not know comes to know; for indeed knowledge does not vanish except when it becomes concealed.’’ [Al-Bukhaari. Chapter 34]

The statement of Umar bin Abdul Azeez: “For indeed knowledge does not vanish except when it becomes concealed” -Meaning: Hidden. knowledge will become something concealed. This [concealment of knowledge] will inevitably occur when the rights of the scholars are violated, because if the rights of a scholar are violated, the people will keep away from his knowledge and thus it becomes hidden. Knowledge is no longer known except as something hidden [to some people] due to the [majority of the people] being overwhelmed by ignorance. Therefore, the people must know the scholar and the scholar must teach the people, and the people must benefit from his knowledge. [And knowledge must be spread so that the one who does not know comes to know, for indeed knowledge does not vanish until it becomes concealed].

If it is said, “How is death of the scholars – in reality -connected to the disappearance of Knowledge when it is the case that the Magnificent Qur’aan and the Sunnah are present, and the Books of knowledge are present, compiled and categorised?!

The answer to this is: A scholar exalts the religion and the Islamic law, so he urges the people and calls them to act upon the obligatory and recommended deeds. There are many Sunan that are compiled and written down, but were manifested through a scholar, who called the people to it, taught them [about it] and urged them to revive it, and this cannot be accomplished merely due to the presence of books.

An [upright] scholar-amongst the people- is a righteous example to follow. People see the practical implementation of the religion from him, and being a [righteous] example is one of the greatest means through which people are nurtured and taught. The Sunnah is an [uptight] scholar’s distinguishing characteristic, so when a scholar dies, the image of the religion – which he carried amongst the people – departs, and this [i.e.  practical example and manifestation of the Sunnah] cannot be accomplished merely through books.

The scholar possesses knowledge and precise understanding to aid him derive [sound] ruling [from the texts of the Sharee’ah]. So, when a Naazilah [i.e. an affair related to public safety or fear] occurs, he is able to quickly derive a ruling, teach the people, disseminate the ruling and explain the Sharee’ah ruling related to that [particular] Naazilah. The ability [to do this] is not acquired by merely reading books when a Naazilah occurs, without the oral skills, knowledge and prolonged experience possessed by the scholars.

An [upright] scholar has precise understanding of the Qur’aan, the Sunnah and the various sciences related to the religion. He has knowledge and wisdom related to nurturing and teaching others, and he has experience. He has [good] awareness of the different circumstances of the people, their daily pursuits and general affairs, which is not found in books. And if a person wanted to acquaint himself with all these affairs, he would need a long time [or many years] to do so; but the scholar came across these affairs during his lifetime- from the very beginning of his path in pursuit of knowledge; so how can all of this be merely acquired by [reading] books?!

Violating the rights of the [upright] scholars will make the common people unaware of the station of Ahlul Ilm [i.e. the people who possess correct understanding of the religion], nor will they preserve their status, so the clear authority to consult in their lives becomes non-existent and thus they wander about in the darkness of ignorance, and social order is destabilised; for indeed the scholars are the ones who guide [and rectify] the people, the land and the kings.

Therefore, the passing away of the scholars- in reality- leads to corruption of the [upright] world order – the people will not have an [upright] authority to refer to during Nawaazil [i.e. events related to public safety and fear] and thus they fall into great confusion and disorder, except that which Allaah wills not to happen [or except those whom Allaah wills that they will not be affected by this confusion and disorder]. This is what has been reported in a Hadeeth by Abu Hurairah [radiyallaahu-anhu] who said that the Prophet [sallal-laahu-alayhi-wasallam] said, ‘’ The hour [Last Day] will not be established until [uncorrupted religious] knowledge will be taken away by the [death of upright scholars], earthquakes will be very frequent, time will pass quickly, Al-Fitan [trials and afflictions] will appear, murders will increase, and money will overflow amongst you.’’ [Saheeh Al-Bukhaari Number 1036] So, look at how these signs have occurred one after the other?

The absence of an [upright] knowledge-based authority will create a void in the souls [or hearts] of the people, which cannot be prevented unless they find someone to fill this void. The people will then take ignorant ones as their leaders and thus the following harm will occur:

Taking ignorant ones as leaders occurs as result of the absence of an [upright] authority to consult. A person needs someone to ask and consult, but if he cannot find [upright] scholars because their characteristics are unclear to him and he does not consider them to be scholars, he will look for someone else who portrays himself as a scholar and consult him.

[Also] when the rights of the [upright] scholars are violated, the people will agree with ahlul bidah wal ahawaa [the people of religious innovation and evil desires] and imitate them, because among the ways of ahlul bidah wal ahwaa is that they belittle the [upright] scholars.

Examine any sect or group – those who contradict that which was revealed to the Messenger [sallal-laahu-alayhi-wasallam] and the path that was followed by the Sahaabah- and you’ll see this behaviour from them [i.e. they belittle the upright scholars]. The affair of the Shee’ah is well-known; the state of the affairs of the khawaarij in relation to this behaviour [i.e. belittling upright scholars] is something that has been mentioned [and is well remembered], and the affair of the Mutazilah [in relation to this affair] is well-known. As for the Soofiyyah, their turning away from the [upright] scholars is evident.

You will not find a sect, group or party that opposes the straight path and exits the path of the Sahaabah, except that they speak against the [upright] scholars, seek to diminish their worth, violate their rights and follow ignorant leaders.

Imaam Ash-Shaatibee [rahimahullaah] said that one of the proponents of bidah amongst  the people of bidah used to seek to give philosophical rhetoric virtue over Fiqh, so he used to say, ‘’The entirety of Ash-Shaafi’ee’s and Abu Haneefah’s knowledge does not go beyond the menstrual towels of the women – meaning: The rulings on menstruation and post-natal bleeding.’’ This is the statement of these deviated ones [i.e. this person and his ilk]. May Allaah destroy them. [Al-I’tisaam 2/239]

One of the harms of violating the rights of the [upright] scholars is that it brings about humiliation and disgrace upon the Ummah. The clarification of this affair is found in a hadeeth reported by Ibn Umar[radiyallaahu-anhumaa], who said that he heard the Messenger of Allaah [sallal-laahu-alayhi-wasallam] saying, ‘’If you deal in interest, and hold on to the tails of cows and are content with agriculture, and abandon Jihaad [ref 1], Allah will place upon you a humiliation, and will not lift it until you return to your religion. [ref 2]

There is no path towards a return to the [upright] religion except through the [upright] scholars; so, if the rights of the [upright] scholars are violated, the people will not recognise them. They will keep away from the [upright scholars] and take ignorant ones as leaders, then how can they be returned to the [upright] religion.

If the upright scholars are dropped [or removed from their rightful status] and the people take ignorant ones as their leaders, then who will return the people to their [upright] religion?! How will they be removed from that state of humiliation and disgrace without the [presence and guidance] of the [upright] scholars?!

Ref 1: http://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Ref 2: Abu Dawud Number 3462 & declared authentic by Sh Albaani [rahimahullaah] in As-Saheehah no. 11

Some Etiquettes [of the student] When Present at The Lesson of a Scholar And When Sitting With a Scholar In a Gathering

-One should be eager for the lesson and carry on learning [listening, being attentive etc].

-One should [strive] to understand the scholar’s expressions and indications.

-One should face the scholar [during the lesson].

-One should not busy himself with anything – whilst he is in the scholar’s presence- other than listening to him.

-One should be eager to listen attentively and ask questions properly with good manners and not out of arrogance or obstinacy. Elaboration on point number: The purpose behind asking questions is to acquire understanding and know the ruling behind something, or to receive clarification of something that is unclear to you. This is why Imaam Ibnul Qayyim [rahimahullaah] said, ‘’When you sit with a scholar, ask to understand but not out of obstinacy – Meaning: ask to understand that which is difficult for you to understand – to remove ignorance from yourself and so that you can worship Allaah based on clear-sightedness, but not with arrogance and bad manners.’’ [Excerpt from a lesson of Shaikh Abdullaah Al-Bukhaari: https://www.sahab.net/forums/index.php?app=forums&module=forums&controller=topic&id=111243 ]

-One should sit close as much as he is able. Elaboration on point number 6: see link https://www.salaficentre.com/2014/03/imaam-bukhari-said-chapter-whoever-sat-at-the-farther-end-of-a-gathering-imaam-bin-baaz-mentioned-some-beneficial-points/  

-One should not move too much, except when required.

-One should abandon saying in too many words what may be said in few words during the lesson, even if he is given permission to make a comment.

-One should abandon asking questions during the lesson and should only do so after the lesson.

-If one hears the answer of a scholar [to a question], he should ponder upon it and strive to understand before asking a second time.

-The student should not raise his voice in the presence of his Shaikh.

 -The student should hasten to carry out the request of his Shaikh.

-The student should not put himself forward before his Shaikh, but should be at his service.

-The student should address his Shaikh honourably.

-The student should not insist [that his Shaikh does something for him] when the Shaikh is either tired or pre-occupied.

-The student should not persist in asking something which he knows the scholar does not want to talk about.

And in general, the student should be eager -whilst accompanying the scholar- to fulfil those rights- in particular- which Allaah has given the Shaikh, and he should remind himself of Allaah’s [The Blessed and Exalted] statement:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِى ٱلۡمَجَـٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡ‌ۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬

O you who believe! When you are told to make room in the assemblies, [spread out and] make room. Allaah will give you [ample] room [from His Mercy]. And when you are told to rise up [for prayers, Jihad (holy fighting in Allah’s Cause), or for any other good deed (ref 1)], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [Surah Al-Mujaadilah’ Aayah 11] Ref 1: Jihaad in our times: http://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

-One should be under the authority of the scholar, whilst sitting in the gathering.

-One should not sit very far from the scholar nor very close when in the sitting in the gathering. [Ref 1]

-One should make room for other students who want to sit.

-One should not desire to speak, neither should he argue nor debate.

-One should not start speaking until the scholar begins [and gives him permission].

-One should not impose what is to be spoken about in the sitting without the permission of the Shaikh.

-One should not speak after the Shaikh has spoken, unless given permission by the Shaikh.

-One should not backbite anyone in the presence of the Shaikh.[ref 2] 

-One should not make the Shaikh perceive that he is tired [bore] or displeased.

-One should not sit whilst not [desiring] an increase [in knowledge] or whilst having little concern for the sitting.

-One should exercise patience when he experiences something defective from the Shaikh’s character or experiences harshness from him, because the Shaikh is [nothing else] but a human being [i.e. he is not perfect].

Ref 1: Sitting close or far away from the Shaikh…see link:

http://www.salaficentre.com/2014/03/imaam-bukhari-said-chapter-whoever-sat-at-the-farther-end-of-a-gathering-imaam-bin-baaz-mentioned-some-beneficial-points/

Ref 2: About backbiting: http://www.salaficentre.com/2016/04/is-speaking-about-innovators-backbiting-al-allaamah-al-uthaymeen/

The Danger of Telling Lies About The Scholars

Shaikh Uthaymeen [rahimahullaah] was asked about those people [may Allaah guide them] who say, “I have heard some of the scholars saying such and such, or given a Fatwa”; then he [i.e. the one who attributes such a statement to a scholar or scholars] uses this as a basis for his statement or action.

Shaikh Uthaymeen [rahimahullaah] replied: Lying about the scholars in affairs related to the Sharee’ah is a great danger. And because of this, it has been reported in a hadeeth that he [i.e. The Messenger of Allaah (Alayhis- Salaatu- Was-Salaam)] said, “Whoever tells a lie against me [intentionally] then let him occupy his seat in Hell-fire.’’ [Bukhaari 107]

Therefore, telling lies against the scholars in affairs related to the Sharee’ah [i.e. falsely saying that they said this or that, or gave a Fatwa about this or that] is a great danger, because it is tantamount to lying against the Sharee’ah. [There are] some people – may Allaah guide them – [who] when his soul finds something suitable [for himself] and he knows that people will not accept [what he will say or do], he chooses a scholar whom the people trust and then forges a false statement concerning the scholar [i.e. that the scholar says such and such]- whether he is right [i.e regarding the statement or deed he wants the people to accept and for which he sought to transmit a forged statement] or upon falsehood. [End of quote] [Ref 1]

Additional Benefit

Lying -as we know- in general is Haraam

Imaam Ibnul Qayyim [rahimahullaah] stated above that one should beware of kadhib (lying), for indeed it corrupts one’s ability to illustrate information based on what it should be in reality. It corrupts one’s ability to illustrate information and his ability to teach the people.

The liar portrays what is non-existent as something present and what is present as something non-existent. He portrays truth as something false and falsehood as something true; he portrays good as evil and evil as good, so this corrupts his conception and knowledge, which then becomes a punishment upon him. Then he portrays what is not true to the one deceived by him – the one who is inclined towards him- so he corrupts his conception and knowledge. The soul of the liar turns away from the existing reality -inclined towards what is non-existent and gives preference to falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilful chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- he neither benefits from his tongue nor his deeds. This is why lying is the basis (or foundation) of immorality, just as the Prophet (sallal-laahu-alayhi-wasallam) said, “Indeed lies lead to immorality (or wickedness) and indeed immorality (or wickedness) leads to the fire. [Bukhaari 2606/2607]

Firstly lies emerges from the heart and then on the tongue, so it corrupts it; then it transfers to the limbs and corrupts its actions, just as it corrupts the statements of the tongue. Therefore, lying prevails over his statements, deeds and state of affairs; corruption becomes deeply rooted in him and its disease leads to destruction if Allaah does not grant him cure him with the medication of truthfulness, which uproots its (i.e. lying) from its original source. This is why the basis (or foundation) of all the deeds of the hearts is based on truthfulness; and the basis of their opposites – such as showing off, self-amazement, pride, being glad (with ungratefulness to Allaah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice,  disgrace and other than them- is lies. The origin of every righteous deed- whether carried out in private or public- is based on truthfulness. And the origin of every corrupt deed – whether carried out in private or public- is lies.

Allaah punishes the liar by preventing him from those affairs that will bring him well-being and benefit, and He rewards the truthful one by granting him the ability to attain the beneficial affairs related to the worldly life and afterlife. There is nothing similar to truthfulness with regards to the manner in which it bring about the affairs of wellbeing in this life and the next, and there is nothing similar to lying with regards to the manner in which it corrupts and harms one’s worldly affairs and the afterlife.

[Allaah (The Most High) said]:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21]

وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ

سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ

And those who made excuses from the Bedouins came (to you, O Prophet) asking your permission to exempt them (from the battle), and those who had lied to Allah and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve. [9:90]  [End of quote from Al-Fawaa-id (Ref 2)]

Is Lying Permissible In Dawah?

Question to Sheikh Saaleh Al-Fawzaan (hafidha-hullaah): Is lying permissible in calling to Allaah? And is ‘the goal justifies the means’ a maslahah (benefit) from the masaalih (beneficial affairs) of the Sharee’ah?

Answer: Lying is not permissible. It is a major sin from the major sins. It (lying) is not permissible except in three affairs which the prophet made an exception; lying during war, because war is deceit; lying in order to bring about peace between the people; and lying between married couples in order to bring about rectification to the family with regards to the relationship between (husband and the wife). These three affairs are that of maslahah, and in them is a greater good than evil; so (lying) is permissible (in this case).

As for calling to Allaah, it has no need for lies. It is not permissible to utilize lies in calling to Allaah. Calling to Allaah is to (be carried out) by way of truth, the Book, the sunnah, fine admonition and arguing in a way that is better and not by way of lies. [Ref 3]

[Ref 1: Sharh Hilyati Taalibil Ilm’ page 224. Abridged & slightly paraphrased]; [Ref 2: Paraphrased. Source: Al-Fawaa’id’ pages 202-203]; [Ref 3: source: al-ijaabatul muhimmah fee mashaakil al-mulimmah, page:271-272]


All Quotes from Shaikh Muhammad Baazmool can be found in: [ في قلب المحدث مقالات متنوعة – pages 35-59]

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Ten Means of Protection Against The Evil of An Envier and Magician – [By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)] [An Excerpt from Fiq’hul Ad’iyah Wal-Adh’kaar – PDF 5 pages]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

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Indeed, from amongst the deadly diseases and great evils is the illness that afflicts a person due to magic, the evil eye or envy. Magic has an extremely [evil] effect on a person, because it can cause illness or death. Also this is the case with the evil eye of the envier when the soul complies with malice and evil is intended in the heart, for indeed he can harm the envied person; rather it can cause illness or death [i.e. by the will of Allaah]. Magic is real and has an effect, and also envy is real and has an effect. Indeed, one of the blessings bestowed on a believing slave is that he has been facilitated with blessed means and beneficial things by way of which the evil of the [magician and envier] are repelled and the calamity that results from [their evil] is stopped. Al-Allaamah Ibnul Qayyim [rahimahullaah] summarised [those means of protection] into ten great affairs and if a [believing] servant fulfils and applies them, the evil of the envier, the [evil] of the one who afflicts with the evil eye and the [evil of the] magician will cease.

The First Means of Protection:

Seek Allaah’s Refuge against their evil, just as Allaah [The Most High] said:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

مِن شَرِّ مَا خَلَقَ

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

Say: “I seek refuge with (Allah) the Lord of the daybreak; From the evil of what He has created; And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). And from the evil of the witchcrafts when they blow in the knots; And from the evil of the envier when he envies.” [Surah Al-Falaq]

Allaah [The Most High] hears the one who seeks His Refuge and knows what the person is seeking. Allaah is able to do all things and He alone is the One from Whom refuge is sought – none amongst His creation [has the right to be invoked] for refuge nor for shelter; rather He is The Only One Who gives refuge to those who [invoke] Him for refuge. He is the One Who protects and shelters them against the evil of that which they seek refuge against. The reality of seeking refuge is to flee from something that terrifies a person and [seeking protection] from one who can protect and give shelter. There is neither a protector for a servant nor one to grant him refuge besides Allaah. Allaah [Glorified Be He] suffices the one who relies on Him and He is enough for the one who seeks shelter from Him. Allaah is the One who provides safety against the fear of the one who is fearful and gives support to the one who seeks support. He an Excellent Protector and an Excellent Helper.

The Second Means of Protection – Taqwa [fear of Allaah and piety- fulfilling what Allaah has commanded and keeping away from what Allaah has forbidden]: The one who fears Allaah will be protected and safeguarded by Allaah and will not be left to others to be [protected]. Allaah [The Most High] said: [وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ – But if you remain patient and become Al-Muttaqun(the pious), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do]. [Soorah Aal Imraan Ayah 120]

The Third Means of Protection- Patience: Neither fighting nor complaining about the [evil doer], nor reminding oneself of his harm. The envied person is not given victory against the envier with the likes of [anything that greater or more effective] than patience. Whenever the envier’s transgression increases, it becomes a powerful host for the one who is transgressed against [and] a means through which the transgressor fights himself unknowingly. His transgression is an arrow fired against himself. Allaah said: وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ – But the evil plot encompasses only him who makes it (35:43)]

If the envied person exercises patience and does not transgress, he will receive a good end by the permission of Allaah.

The Fourth Means of Protection: At-Tawakkul – Reliance upon Allaah: Whoever relies upon Allaah, Allaah will suffice him. Reliance upon Allaah is one of the most powerful means by way of which a person is protected regardless the extent of the harm, oppression and enmity of the creation. The one who suffices himself with Allaah [as his Protector], the enemy cannot have any hope of [harming him]. If a person relies upon Allaah, in the manner in which Allaah deserves to be relied upon and [firmly believes in Allaah’s absolute control] of the heavens and the earth and all that is in them, Allaah will grant him a way out [from the difficulty or harm] and aid help him. At-Tawakkul: PDF:  http://www.salafipublications.com/sps/downloads/pdf/AQD100016.pdf

The Fifth Means of Protection: Isolate one’s heart from being preoccupied with the [affair of the enemy] and not to think about him – intending to eliminate his affair [from one’s thoughts] whenever he comes to one’s mind; neither paying attention to him nor fearing him, nor filling one’s heart with thoughts about him:

This one of the most beneficial remedies and the most powerful means of repelling his evil; for indeed it is similar to the case of a person who is sought after by the enemy in order to seize and harm him, but neither does the enemy see him nor have contact with him; rather he abandons the enemy and the enemy is unable to do anything to him. That is because evil occurs if both have contact and are connected to each other. This is the case with the souls that are similar [i.e. if a person allows himself to be dragged to the level of the enemy], for there will not be tranquillity if both souls have contact with each other and evil will continue until one of them is destroyed. However, if a person turns his soul away from the enemy, protects it from thinking about him and preoccupies himself with what is more beneficial, the envious transgressor will consume himself [with envy], for indeed envy is like fire, some of it burns the [other part] if it does not find something [else] to burn.

The Sixth Means of Protection: Devotion to Allaah; Be sincere to Allaah [i.e. in deeds and statements], seeking after Allaah’s Love and Pleasure [i.e. in deeds and statements], turning to Allaah in repentance and complete submission in all of one’s thoughts and desires. Striving to direct one’s [thoughts and desires] to conform gradually to [what Allaah loves and is pleasing to Him etc] until this overcomes, dominates and wipes away [everything that opposes what Allaah loves]. So [the person directs his] thoughts, concerns and desires to be in agreement with what his Lord loves and he seeks to draw close to his Lord [i.e. in obedience and keeping away from disobedience], remembers and praises his Lord. Allaah [The Most High] stated that Iblees said:

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

[Iblis (Satan)] said: “By Your Might, then I will surely mislead them all; except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism).” [38:82-83]

The sincere person is like one who retires to a fortified fortress – neither is the one fortified in it fearful nor is the one who retires to it destroyed, nor does his enemy hope to approach it.

The Seventh Means of Protection: Repentance; Sins are the cause behind being overpowered by one’s enemy. Indeed Allaah [The Most High] said: [وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ – And whatever of misfortune befalls you, it is because of what your hands have earned. (42:30)]

A servant (of Allaah) is not overpowered by someone who harms him except due to sin, whether he is aware or unaware of it. The sins of a person – which he is unaware of- are several times as much as what he knows, and the sins he has forgotten – which he is aware of and committed – are several times as much as what he can remember. In a well-known supplication, [the believer is commanded to say]: [اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ ، وَأَسْتَغْفِرُكَ لما لا أعلم– O Allaah! I seek refuge with you from associating partners with you knowingly and I seek your forgiveness for what I do unknowingly]. [Reported by Imaam Al-Bukhaari (rahimahullaah) in Al-Adabul Mufrad, Number  719 & declared authentic by Imaam Albaani (rahimahullaah) in Sahih Al-Adabul Mufrad, Number 551)].

A person’s need for seeking forgiveness for his sins- which he is unaware of- are several times as much as the sins he is aware of. He is not overcome by [someone or something] harmful except due to sin, and no evil comes [to him] except as a result of sins and those [other deeds that necessitate such evil]. If a person refrains from sins, he is relieved of its [evil consequences]. And when a person is transgressed against by an opponent, there is nothing more beneficial for him than sincere repentance from sins, which were a cause of being overcome by the enemy.

The Eighth Means of Protection: Spending in charity and being good [to others by benefitting them and repelling harm] as much as one is able:

Indeed, this has an amazing effect in repelling calamity, the evil eye and the evil of an envious person. Hardly is the good doer and giver of charity overcome by the evil eye and the envy [of an envious person], for if afflicted by some of that [calamity], Allaah treats him with kindness, gives him relief and support. Spending in charity and doing good are acts of gratitude to [Allaah for the favours He has bestowed on you] and it is a safeguard against everything that will cause those blessings to cease.

The Ninth Means of Protection- Eradicate the [intense anger] of the envier, the transgressor and the harmful person by being good to him, offering him sincere advice and being compassionate towards him:

Allaah (The Most High) said:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

”The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)”. [Surah Fussilat. Aayaat 34-35]

And ponder upon the situation of that Prophet [alayhis-salaam] about whom our Prophet [sallal laahu alayhi wasallam] informed us that he was beaten by his people until he bled, then he started wiping the blood off his face and saying, ‘’O Allaah! Forgive my people, for indeed they do not know [i.e. they do not possess knowledge]’’. [Sahih Al-Bukhaari 3477]

The Tenth Means of protection: Tawheed – [i.e. firm belief that Allaah alone is the Creator of everything, the Provider and the one Who controls everything in the universe; firm belief in Allaah’s Perfect Names and Attributes and that there is no similarity to Allaah; firm belief that none has the right to be worshipped except Allaah], constantly attaching oneself to Allaah-The One Who created all the means to accomplishing what one seeks, The All-Mighty, The All-Wise- whilst giving consideration to the means of attaining protection and to know that nothing can bring harm or benefit, except by the permission of Allaah.

Allaah (The Most High) said: [وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ – And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. (10:106)]

The Prophet [sallal-laahu-alayhi-wasallam] said to Ibn Abbaas [radiyallaahu-anhumaa], ‘’Know that even if the Nation [or the whole community] were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already decreed for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already decreed against you”.

If a person fulfils Tawheed, then indeed fear of other than Allaah will be removed from his heart. His enemy will be the weakest thing to him let alone something to be feared alongside his fear of Allaah. He will fear Allaah alone [and none else]. He will find that his thoughts about the affair of his enemy, fear of his enemy and busying himself with the affair of his enemy is due to a deficiency in his [belief in] Tawheed. Had he been perfecting [his belief in] Tawheed, it would have been the uppermost thing in his mind and that Allaah is the One Who will protect and defend him, for indeed Allaah defends those who [truly] believe. If a person is a [true] believer, Allaah will defend him based on the level [or strength of] his belief [in Allaah]. Tawheed is the greatest shield and whoever embraces it will be amongst those who are safeguarded. Some of the pious predecessors [i.e. the Sahaabah and the two generations who followed them exactly in belief, practice and piety] said, “Whoever truly fears Allaah, everything will fear him; and whoever does not fear Allaah, Allaah will make him fear everything.

These are the ten-great means of protection against the evil of an envious person, the evil eye and the magician. We ask Allaah to safeguard us from all evil, for indeed He is the All-Hearing, the One who answers the invocation of the suppliant.

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[Source: Fiqhul Ad’iyah Wal Adhkaar’ by Shaikh Abdur-Razzaaq Al-Badr (may Allaah preserve him); Pages 219-223; Sections 3 & 4; Publisher: Daar Kunooz’ 1st Ed; 1426AH (Year 2005). Abridged & slightly paraphrased]

 

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[69]Excerpts From Shaikh Rabee’s Book Titled ‘Marhaban Yaa Taalibal Ilm’ – [There Should Be No Haughtiness, Rather The Proofs Must Be Followed Even If Found With Someone Younger Than You And Lesser In Knowledge]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

[One] must seek understanding of Allaah’s Book and the [authentic] Sunnah of Allaah’s Messenger [sallal-laahu-alayhi-wasallam] – based on the understanding of the Messenger [sallal-laahu-alayhi-wasallam] and the understanding of the pious predecessors – the Sahaabah and those who followed them exactly in faith. These affairs must be acquired, for whoever opposes anything of it [i.e. then persists upon error after clarification], he will be misguided and stray away [from the right path]. What a beautiful a statement of Ibn Taymiyyah I have read and was transmitted by Ibnul Qayyim! [Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said]: “Whoever opposes the proofs [i.e. the sound unambiguous proofs] will be misguided from the [right path], and there is no proof except that which the Messenger brought [i.e. the Book and the authentic Sunnah].

Our proof is the Qur’aan and the [authentic] Sunnah, and whoever is deprived of it- in any affair- will be misled [from what is correct]. This is a true statement and it is what the Messenger [sallal-laahu-alayhi-wasallam] and the Sahaabah [radiyallaahu-anhum] have stated and followed aforetime whilst seeking understanding of the religion. A proof – in any affair related to the religion – is [to be based on]: ‘’Allaah said and Allaah’s Messenger said.’’ At present, there are affairs whose proofs reach a thousand in number, but you do not find them in the reference books of the people of misguidance. They have been misguided from the right path and deprived of numerous proofs!

The Ahnaaf [i.e. the Hanifees] state in their definitions related to Fiqh that it is of two types: The Fiqh al kabeer Wal Akbar. Fiqh al kabeer – according to them – is the Fiqh related to the Sharee’ah rulings and the subsidiary issues of the religion, and what is similar to that. This is a great affair! However, what is greater than it and must be acquired – and the people will not rejoice [with happiness] except by way of it – is the understanding of Tawheed and Eemaan. This is the greater Fiqh – Meaning: We seek understanding in our religion and understand the two types of Fiqh – the Fiqh Al-kabeer and the Fiqh Al-Akbar. The Fiqh Al-Akbar is the understanding of Tawheed and Eemaan, and the Fiqh Al-kabeer is the Fiqh by way of which we can distinguish between Halaal and Haraam, truth and falsehood. We derive it from the book of Allaah, the sunnah of the Messenger [sallal-laahu-alayhi-wasallam] and the understanding of our pious predecessors. We utilise their understanding to aid us [in our] understanding as well as what they left behind for us in the Arabic language, Usoolul Fiqh, Usoolul Hadeeth, the science by way of which Ahaadeeth are declared authentication or weak. All these affairs must be acquired by the students of knowledge and they cannot do without it.

The person who studies Fiqh and does not give importance to the proofs- does not distinguish between what is authentic and weak – will fall into very big mistakes, for he might worship Allaah based on a weak or fabricated hadeeth. Therefore, he must distinguish between authentic and weak hadeeth. Ahmad Ibn Ishaaq [rahimahullaah] – an Imaam of Fiqh and Hadeeth- said: ‘’The one who does not distinguish between authentic and weak hadeeth is not a scholar.’’ And why is that [the case]? Because he might worship Allaah, declare something halaal or haraam based on weak or fabricated Ahaadeeth, so he harms himself and the people. Whoever is deprived of proofs will be misled from the right path and this is a principle cited in every affair related to the religion. Therefore, it is obligated on you to acquire understanding of the religion based on the path of the pious predecessors.

When a Sahaabi [i.e. anyone amongst the companions of the Prophet] was asked a question, he would answer with an Aayah and a hadeeth, and never said, “My opinion [or view] is such and such.’’ He would never exit the text of the Sharee’ah in his answer, except if no evidence reaches him; then [in that case], he would strive to reach a verdict as that textual proof was with someone else [i.e. another person]; because this person did memorise something and that one memorised something else, and that third person missed something. So, he fears Allaah and strives to reach a verdict based on what his ability allows him and the text available to him, and then says: ‘’Allaah says and the Messenger says.’’ If he does not have [enough] proof, he strives to reach a verdict and says: ‘’This is my view. If I’m correct, it is from Allaah; but if I’m mistaken, it is from myself and Shaytaan.’’ This is what Ibn Mas’ood [radiyallaahu-anhu] and other than him used to say.

Whenever AbuBakr [radiyallaahu-anhu] was compelled due to a need [for some evidence] and he did not have a textual proof from Allaah [i.e. from the Qur’aan] or [based on] what the Messenger [sallal laahu alayhi wasallam] said regarding such and such affair, -and likewise Umar [radiyallaahu-anhu] used to do the same- he asked someone younger than him and finds a hadeeth related to the affair from someone younger than him amongst the Sahaabah, and from the latter companions, such as Al-Mugheerah Ibn Shu’bah [radiyallaahu-anhu].

The entire life of a person is spent in seeking knowledge – from the cradle to the grave.  He does not feel proud to acquire truth from a young or older person, and he never rejects truth – whether it is stated by a Muslim or Unbeliever. His soul seeks after the truth, so if he finds a text from the Book of Allaah and the [authentic] Sunnah of the Messenger [sallal-laahu-alayhi-wasallam], then all praises and thanks be to Allaah; but if he does not have it and finds it with someone else, he accepts it. Ibn Hazm [rahimahullaah] said: It maybe that a person did memorise an Aayah and a hadeeth, then something occurs, but he forgets the Aayah and the hadeeth and is reminded by someone else. It is not possible for a person to establish or accomplish his religious and worldly affairs except by way of co-operating upon righteousness and piety. He does not become proud when something occurs whilst he has no proof or cannot recall a text he did memorise, or has forgotten, or does not have a statement from the Sahaabah and the Taabi’een, [rather] he asks someone else and does become haughty.


Source: Marhaban Yaa Taalibal Ilm’ pages 245-247. Slightly paraphrased

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The Quran and Sunnah Upon The Understanding of The Salaf

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