Sunday, 16 June 2013

THE OBLIGATION AND IMPORTANCE OF SEEKING KNOWLEDGE FROM THE SCHOLARS

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This is a very important but lengthy topic and i will not be able to do justice to this topic, but I'll try my best to convey the message and keep this article short and up to the point. I'll refrain from adding additional notes, explanations or extra details to avoid lengthening the article.

TABLE OF CONTENTS :

1) MISGUIDED SCHOLARS ARE MORE DANGEROUS THAN DAJJAL !

2) THE DAMAGE AND HARM IGNORANT AND LAY PEOPLE BRING TO ISLAM AND MUSLIMS

3) THE SUPERIORITY, VIRTUES AND NEED OF KNOWLEDGE (outlined in a very short description)

4) THE MAJOR PROBLEM THAT ARISES DUE TO THE INTERPRETATION OF VERSES, AHADEETH AND ISLAMIC RULINGS IN ACCORDANCE TO ONE'S OWN PERSPECTIVE OR LOGIC

4.1) Imagine Scenario 1 : Wordily examples
4.2) Imagine Scenario 2 : Religious Examples

The First Example.
The second example
The Third example
The  Fourth example
The Fifth example
The Sixth example
The Seventh example
The Eight example
The Ninth example

4.3) An Example of what Happened to the one who tried to interpret and present matters from his own perspective back in the days of Umar ibn Khattab (r.a) :

4.4) The Solution to this Chaotic mentality and disease

5) TAKING FROM AUTHENTIC SOURCES AND GENUINE SCHOLARS ONLY IS A MUST

6) THE AUTHORITY, IMPORTANCE AND SOME VIRTUES OF THE SCHOLARS (Briefly)


6.1) Ponder at the importance and heavy task of a scholar via the words of Ali bin Abi Taalib – may Allah be pleased with him who is reported to have said:

6.2) The scholars themselves saying I do not know !!

6.3) Their Virtue and Superiority over laymen

6.4) Their role in refuting falsehood and establishing truth
 

6.5) Their Authority and Power

6.6) THEIR GOD FEARING NATURE (out of a million examples only a few are chalked out
below)

7) THE FATAWAA OF SCHOLARS FROM OUR ASLAAF AGAINST INTERPRETING RELIGION OR RELIGIOUS RULINGS AND TEXTS AS PER ONE'S OWN PERSPECTIVE

8) Conclusion

9) MOCKING OR INSULTING THE SCHOLAR

10) SOME ADVICES TO ADOPT TOWARDS SCHOLARS WITH REGARDS TO BEHAVIOR

10.1)  Finally, good manners towards the shaykh



NOTE: THIS ARTICLE HAS BEEN TRANSLATED TO URDU , PLEASE DOWNLOAD https://www.mediafire.com/?g5r0wn52e6oydb1

or read it online here http://forum.mohaddis.com/threads/%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%DA%A9%D8%B1%D8%A7%D9%85-%D8%B3%DB%92-%D8%B9%D9%84%D9%85-%DA%A9%DB%92-%D8%AD%D8%B5%D9%88%D9%84-%DA%A9%DB%8C-%D8%B6%D8%B1%D9%88%D8%B1%D8%AA-%D8%A7%D9%88%D8%B1-%D8%A7%DB%81%D9%85%DB%8C%D8%AA.26146/



1) MISGUIDED SCHOLARS ARE MORE DANGEROUS THAN DAJJAL !

 ، قَالَ: كُنْتُ
أَمْشِي مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "لَغَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَى أُمَّتِي " قَالَهَا ثَلَاثًا. قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، مَا هَذَا الَّذِي غَيْرُ الدَّجَّالِ أَخْوَفُكَ عَلَى أُمَّتِكَ؟ قَالَ: "أَئِمَّةً مُضِلِّينَ "

Abu Dhar said, "I was with the Prophet (Sallal lahu aliwasalam) one day and I heard him saying: "There is something I fear for my Ummah more than the Dajjal." It was then that I became afraid, so I said: "Oh Rasool Allah! Which thing is that?" He (SAW) said; "Misguided and astray scholars."



(Reference:-Recorded in Musnad Imam Ahmad (no.20335, 21334 and no.21335). Sheikh Shu'ayb al Arna'ut graded it sahih li ghayri (authentic due to corroborating narrations) in his tahqiq of the Musnad (1999 ed., 35:21,296-97)




Ever wondered why the prophet (s.a.w) who kept warning his Ummah day and night from the fitnah of Dajjal, seemed to be more worried about the fitnah of misguided scholars? 

Here's an example to explain the above phrase : Imagine you keep warning your son about jumping from the first floor, but one day you tell him you fear him jumping from the second floor more than the first floor. But naturally this would mean that the danger of jumping from the second floor is more than that of the first floor. Thus likewise, the danger of misguided scholars, innovation and its likes is more or equal than that of Dajjal ! 


It is authentically reported from Ibn Masood (radhiAllaahu anhu) as a saying of the Prophet  sallAllaahu ‘alayhi wa sallam), that he said:
 
"كيف أنتم إذا لبستكم فتنة يهرم فيها الكبير, ويربو فيها الصغير, ويتخذها الناس سنة, إذا ترك منها شيء" قيل: تركت السنة؟ قالوا: ومتى ذاك؟ قال: "إذا ذهبت علماؤكم, وكثرت قُراؤكم, وقَلَّت فقهاؤكم, وكَثُرت أمراؤكم, وقلَّتْ أمناؤكم, والتُمِسَتِ الدنيا بعمل الآخرة, وتُفُقهَ لغير الدين 


“How will you be when a fitnah (calamity, i.e. innovation) engulfs you such that the adult will grow old (with it) and the youth will be raised upon it, and the people will take it as a Sunnah? So when any part of it (i.e. the innovation) is abandoned, it will be said: Have you abandoned the Sunnah? They said: When will that be?  He said: (It will be) When your scholars have passed away, your reciters have increased, your Fuqahaa have become few, your leaders become many, your trusted ones decrease, the worldly life is sought after by (doing) the works of the Hereafter, and knowledge is sought for a reason other than the  Religion.”


[Reported by ad-Daarimee (1/64) with two chains of narration, the first of which is authentic while the second is hasan. It is also reported by al-Haakim (4/514) and others]
Shaykh Naasiruddin al-Albani (rahimahullaah) said regarding this hadeeth:


قلت: وهذا الحديث من أعلام نبوته صلى الله عليه وسلم وصدق رسالته, فإن كل فقرة من فقراته, قد تحقق في العصر الحاضر, ومن ذلك كثرة البدع وافتتان الناس بها حتى اتخذوها سنة, وجعلوها ديناً
?يُتَّبع, فإذا أعرض عنها أهل السنة حقيقة, إلى السنة الثابتة عنه صلى الله عليه وسلم قيل: تُركت السنة!

“I say: This hadeeth is one of the signs of his (sallAllaahu ‘alayhi wa sallam)’s Prophethood and the verity of his Messengership, for indeed every one of its portions has become actualized in this present time. From them is the spread of various innovations, which the people are tested with, such that they have taken them as a Sunnah and (part of the) Religion to be followed. So when the real Ahlus- Sunnah turn away from them towards the Sunnah, which is authentically established on the  Prophet (sallAllaahu ‘alayhi wa sallam), it will be said: ‘Has the Sunnah been abandoned?’”

[Source: “Qiyaam al-Ramadaan” (The Night Prayer) by Shaykh Naasiruddin al-Albani (rahimahullaah), pages 4-5.]


Now everything the prophet (s.a.w) says, has something to learn, ponder upon and indisputable wisdom And this shall be seen and explained below in this article .


2) THE DAMAGE AND HARM IGNORANT AND LAY PEOPLE BRING TO ISLAM AND MUSLIMS


Another benefit that arises from this hadeeth is the importance of seeking knowledge ! How would a man prevent himself from falling into the clutches of evil unless he learns the difference between good and evil? If you don't know what darkness looks like, then you'd think everything is only and only light. This however would make one a fool or in other words ignorant of reality !. Thus we (Muslims) have to strive to learn, seek knowledge and Umar (r.a) warned of this beforehand :





أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْأَصْبَهَانِيُّ، ثَنَا الْحُسَيْنُ بْنُ حَفْصٍ، عَنْ سُفْيَانَ، عَنْ شَبِيبٍ، عَنْ غَرْقَدَةَ، عَنِ الْمُسْتَظِلِّ بْنِ الْحُصَيْنِ، قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، يَقُولُ: " قَدْ عَلِمْتُ وَرَبِّ الْكَعْبَةِ مَتَى تَهْلِكُ الْعَرَبُ: إِذَا وَلِي أَمْرَهُمْ مَنْ لَمْ يَصْحَبِ الرَّسُولَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَمْ يُعَالِجْ أَمْرَ الْجَاهِلِيَّةِ


It was reported from Al-Mustadhil bin Husayn: I heard 'Umar ibn Al-Khattab said:
"I know and By the Lord of the Kabah, when will the arabs (he means to say Islam) perish: When the companions of the Prophet (s.a.w) will not be the guardian of their affairs and people who have never known ignorance" 

[Ref: Musnaf ibn abi Shayaba 6/410,Ibn Sa'ad in al-Tabaqat 6/129, Mustadrak al-Hakim, 4/475, Shu'ab al-Iman 6/69, Abu Na'eem in Al-Hilya 7/243, Al-Haris bin Miskeen (al-Bidaya wan Nahaya 11/650]


قال ابن تيمية قَالَ عُمَرُ بْنُ الْخَطَّابِ إنَّمَا تُنْقَضُ عُرَى الْإِسْلَامِ عُرْوَةً عُرْوَةً إذَا نَشَأَ فِي الْإِسْلَامِ مَنْ لَمْ يَعْرِفْ الْجَاهِلِيَّةَ


Ibn Taymiyyah reported: Umar ibn Al-Khattab, may Allah be pleased with him, said, “Verily, the foundations of Islam will undone one by one if there arises in Islam people who have never known (what ) ignorance (seems like or is).”

[Source: Majmu’ Al-Fatawa 10/301, Also Quoted by Ibn al-Qayyim in his Fawaaid .]


On the authority of Az-Zubayr bin `Adi (rahimahullah)  that he said : we entered upon Anas ibn Malik (radhiallahu anhu) and complained to him about what (i.e the evil that) we were experiencing from Hajjaj. So he (Anas) said : there will not be a year, except that the one following it will be more evil than that, until you Meet your Lord. I heard this from your prophet (sallalahu `alayhi wa sallam)

Ibn Mas`ood (radhiallahu anhu) interpreted it: Every following day will be worse than the preceding one until the day of judgement. I do not mean the increase of wealth nor useless matters. I rather mean decrease of knowledge as time goes by until people become equal due to the death of scholars and consequently they won't enjoin good nor forbid evil which  will eventually lead to their destruction |

[Ref: Sunan ad-Darimee (194); Ya`qub bin Sufyan in al-Ma`rifah; An-Nasa`ee (3/393), Al Khateeb in Faqeeh wal Muttafaqih(1/456); See Fath of Hafidh (13/26)]

Umar Ibn Al-Khattaab said to Ziyaad (radiyAllahu' anhum):

أَخْبَرَنَا مُحَمَّدُ بْنُ عُيَيْنَةَ، أَنبَأَنَا عَلِيٌّ هُوَ ابْنُ مُسْهِرٍ، عَنْ أَبِي إِسْحَاقَ، عَنِ الشَّعْبِيِّ، عَنْ زِيَادِ بْنِ حُدَيْرٍ، قَالَ: قَالَ لِي عُمَرُ: «هَلْ تَعْرِفُ مَا يَهْدِمُ الْإِسْلَامَ؟» قَالَ: قُلْتُ: لَا، قَالَ: «يَهْدِمُهُ زَلَّةُ الْعَالِمِ، وَجِدَالُ الْمُنَافِقِ بِالْكِتَابِ وَحُكْمُ الْأَئِمَّةِ الْمُضِلِّينَ»

Do you know what can destroy Islam?" I (Ziyaad) said: "No." He said: "It is destroyed by the mistakes of scholars, the argument of the hypocrites about the book (of Allah), and the opinions of the misguided leaders."

[see Mishkatul Masabih, 1/89 h:269, Mahdh as-Sawab 2/717, Ad-Daarimee 1/295, Musnad al-Farooq 2/536, Talbees al-Jahmiya 4/191.]






Mu`adh ibn Jabal was asked about the hypocrites arguing using the qur'an (to self interpret or wrongly deduce a meaning from it). Mu`adh ibn Jabal (radhiallahu `anhu) said : 

"....As for the dispute of the hypocrites regarding [verses in] the Qur’an, verily the Qur’an has a light post like the light post of a path that is negligibly concealed by anyone. So whatever is clear to you, stick to it (or adhere/hold on to it), and whatever is ambiguous (or difficult to understand) for you, then inquire it from him who is in possession of its (qur'an's) knowledge.”

[Ref: Kitab az-Zuhd of Imam wakee` ibn Jarrah (D. 197 A.H), hasan by Shaykh `Abdur rahman `Abdul Jabbar al-Faryawi, riwayah no. 38, Page 53] 


this statement " then inquire it from him who is in possession of its (qur'an's) knowledge.”  is actually a prophetic sunnah as well as is described in the below two narrations:

Ubadah ibn as-samit (r.a) narrated that the prophet (sallalahu `alayhi wa sallam) (started to get) busy (due to many affairs) so when a muhaajireen man came to him he directed him to one of us to teach him the qur'an 

[Ref: Musnad Ahmad 5/324 no.22818; Mustadrak al-Hakim 3/401 no. 5527; Musnad ash-shamiyeen of Tabrani no. 2237; Bukhari in tareekh al-kabeer (1/444)] 

Abu Musa (r.a) narrated that the Prophet sallalahu `alayhi wa sallam sent Mu`adh and Abu Musa (r.a.a) to Yemen to teach the Qur'an to its people. 

[Ref: Musnad Ahmad 4/397 no. 195621]


It is reported that Al-Fudayl ibn `Ayyad – Allah have mercy on him – said:

How will you be if you reach a time when you will see people who do not distinguish truth from falsehood, believer from unbeliever, trustworthy from treacherous, nor ignorant from knowledgeable, and neither recognize what is right nor censure what is wrong?

[Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.]

After reporting this narration, Imâm Ibn Battah (d. 387H) said:

To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from  correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allâh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

Talq ibn Habeeb:

”There is nothing more harmful to the branches of Knowledge and its people than those who enter themselves into it and they are not from its people. They are ignorant and yet they think they have Knowledge, they cause corruption whilst thinking they are correcting the affairs.”

(Ibn Abî Al-Dunyaa, Al-Tawbah article 62)


Shaykh Saalih al-Fawzaan said: "The most dangerous affair facing this Ummah in the present-time, are the ignorant callers who do not possess knowledge, yet call people (to this religion) with ignorance and misguidance." [I'aanatul-Mustafeed, 1/887.]

Here's an example of how badly do the laypeople affect the Deen and shake its pillars :



So, before we begin take a quick look at a BRIEF (short) definition of who an 'Aalim is from here : http://islamqa.info/en/ref/145071

Just as we have different people having their expertise in different field, similarly we have different scholars having  their expertise on different subjects or sciences of Islam. However, some have achieved the virtuous task of possesing an overall knowledge and are usually designated as 'Shaikh ul-Islaam' or 'Muhaddith ul-'Asr' or etc. Nevertheless, the above definition (from the link shared above) may not cover all the requirements and other necessities of becoming a scholar or the virtues and qualities that a scholar should have, yet that article gives a quick peek into the tedious nature and requirement which a scholar or say an 'Aalim must fulfill. This itself shows their level and superioroty over others or most laymen. 

3) THE SUPERIORITY, VIRTUES AND NEED OF KNOWLEDGE (outlined in a very short description)

Knowledge and fear of Allaah may be attained by knowing His signs and creation. The knowledgeable are those who know that, hence Allaah praises them by saying (interpretation of the meaning):

“It is only those who have knowledge among His slaves that fear Allâh” [Faatir 35:28]

The scholars occupy a noble status in Islam, and which is higher than the position of others in this world and in the Hereafter. Allaah says (interpretation of the meaning):

“Allâh will exalt in degree those of you who believe, and those who have been granted knowledge” [al-Mujaadilah 58:11]

Because of the importance of knowledge, Allaah commanded His Messenger to seek more of it. Allaah says (interpretation of the meaning):

“and say: ‘My Lord! Increase me in knowledge’”  [Ta-Ha 20:114]

Allaah praises the scholars, as He says (interpretation of the meaning):

“Say: ‘Are those who know equal to those who know not?’ It is only men of understanding (i.e those who understand as they have its knowledge) who will remember (i.e. get a lesson from Allâh’s Signs and Verses)” [al-Zumar 39:9]

Those who have knowledge are the quickest of people to understand the truth and believe in it:

“And that those who have been given knowledge may know that it (this Qur’aan) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility” [al-Hajj 22:54 – interpretation of the meaning]


Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise. (3:18)


It is not for a human [prophet] that Allah should give him the Scripture and authority and prophethood and then he would say to the people, "Be servants to me rather than Allah ," but [instead, he would say], "Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied." (3:79)


And those who have disbelieved say, "You are not a messenger." Say,
[O Muhammad], "Sufficient is Allah as Witness between me and you, and [the witness of] whoever has knowledge of the Scripture." (13:43)



He grants Hikmah (understanding, knowledge) to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding. [2:269]


Allah will raise up to (suitable) rank (and degree) those of you who believe and who have been granted knowledge.” [58:11]


And he (peace and blessings of Allaah be upon him) said that seeking knowledge is a way to Paradise. He (peace and blessings of Allaah be upon him) said:

مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ طَرِيقًا إِلَى الْجَنَّةِ

Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him.” ( Kitaab al-‘Ilm, 10;  Jami` at-Tirmidhi 2646 and elsewhere)

The Messenger of Allah (s.a.w) said:

إذا مات الأنسان انقطع عمله إلا من ثلاث‏:‏ صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له


"The action of man stops when he dies except three things: continuous charity, knowledge (that he shares/teaches) or a pious child who prays for him." [Muslim: 1631]

The Prophet (peace be upon him) stated:

نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثًا فَحَفِظَهُ حَتَّى يُبَلِّغَهُ فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ وَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ


May allah brighten (the face of) a person who hears a hadith from us (me) and memorizes it to convey it to others; for perhaps a receptor of knowledge is more knowledgeable than a transmitter, and perhaps a transmitter (of knowledge), is not versed in knowledge.”



(Al-Tirmidhy, Sunan, Book on knowledge, no. 2656; Abu Dawud, Sunan, Book on knowledge, no. 3660; Ibn Majah, Sunan, Book on asceticism, no. 4105; Ahmad ibn Hanbal, Musnad, vol. 5, p. 183; and Al-Darimy, Sunan, Introduction, no. 229.)

The Prophet (peace and blessings of Allaah be upon him) said:

من يرد الله به خيرًا يفقه في الدين‏


When Allaah wishes good for a person, He makes him understand the religion (i.e knowledge).”
(Agreed upon. Narrated by al-Bukhaari, 69)

For more visit : click here - the children who sought the knowledge of ahadeeth



Click Here- Female Muhaddithaat | women scholars of hadeeth 


There are just too many (really too many to type!) ahadeeth and quotes on Knowledge and trust me we need more than many thousands of pages to compile all of them. Almost Every book of Hadeeth has a chapter titled " Virtues of Knowledge" . Imam al Nasa'ee and many other Aslaaf have written lengthy books and manuscripts on this blessed topic. One can then only imagine the virtue of seeking and spreading knowledge.


4) THE MAJOR PROBLEM THAT ARISES DUE TO THE INTERPRETATION OF VERSES, AHADEETH AND ISLAMIC RULINGS IN ACCORDANCE TO ONE'S OWN PERSPECTIVE OR LOGIC

Self Interpretation and Out of Context Understanding did not start recently. It was present every since mankind was created. Even during the time of the prophet (s.a.w) many sahaaba interpreted certain verses on their own which was corrected by the prophet (s.a.w) himself and even during the time of the sahaaba , people used to misinterpret due to lack of knowledge and understanding. One major example of this is the interpretation of the Qur'an by the khawarij . They did what they did and became what they became only because they had deviant interpretations of the Qur'an and the prophet (s.a.w) prophecised them by saying " Qur'an will not get down their throat" meaning they won't truly understand what Qur'an says . One E.g is below








,Umar (r.a) wanted to give a speech in front of the people but ‘Abdur-Rahmaan said: ‘O Leader of the Believers! Do not do this. For the Hajj season gathers the ra’aa (common people) and the ghawghaa (those who incline towards mischeif and evil), and it will be those who will gather closest to you when you stand to address the people. I fear that you will rise and address the people , but some of them will spread your words and will not understand them, and some will twist your words and take them out of context. So wait until you reach al-Madeenah, the land of Hijrah and the Sunnah. where you will be amongst the people of knowledgea nd understanding and the noblest of people. So there you may have to say what you wish to say, with confidence. Since the people of knowledge will understand your words and put them their correct context.’ So ‘Umar said: By Allaah! That is what I shall do in my first address to the people of al-Madeenah – if Allaah wills…” [al-Bukhari #6830]
 



Another two examples of how self interpretation could cause harm but referring it to people of knowledge (scholars) saved them from destruction or sin 



Hishām-b. ‘Urwah who narrated from his father (Urwah b zubayr the nephew of aisha), that he said:

I said to ‘Ā`ishah the wife of the Prophet صلى الله عليه وسلم, whilst I was a young boy: How do you interpret the statement of Allāh:


'Verily, Safā and Marwah (i.e. two mountains at Makkah) are among the symbols of Allāh. So whoever makes Hajj to the House or performs ‘Umrah – there is no blame upon him for walking between them.' • [al-Qur`ān 2:158]


So it is not wrong for those who perform the Hajj to the House of Allāh or perform the ‘Umrah, to make Tawāf between them. In my opinion it is not sinful for one not to make Tawāf between them.’

‘Ā`ishah رضي الله عنها replied:

'Your interpretation is wrong; if it is as you say, then the Āyah should have been: “It is not harmful of those who perform the Hajj or 'Umrah to the house, not to make Tawāf between them.”'


This verse was revealed in connection to the Ansār who (during the Pre-Islamic period) used to visit Manāt (an idol) after assuming their Ihrām, and it was situated near Qudaid (a place at Makkah), and they used to regard it sinful to make Tawāf between as-Safā and al-Marwah after embracing Islām. When Islām came, they asked the Messenger of Allāh about it, whereupon Allāh revealed:

'Verily, Safā and Marwah (i.e. two mountains at Makkah) are among the symbols of Allāh. So it is not harmful of those who perform the Hajj of the House (Allāh) or perform 'Umrah, to ambulate (Tawāf) between them.' • [al-Qur`ān 20:158]


‘Urwa b. Zubair was from the best of the Tābi’īn, and he was one of the seven jurists of Madīnah during the period of the Tābi’īn, he explained that the reason for making mistake in understanding was due to him being of  young age at the time when he asked (the question).



[Saheeh Muslim, Book 7, Hadith 2925. This is `Aisha censuring her own nephew] 


It is clear (from this) that young age is the most likely reason for misunderstanding; and returning to the people of knowledge is better and safe.




Example 2 : 



عن يزيد الفقير قال: ((كنتُ قد شَغَفَنِي رأيٌ من رأي الخوارج، فخرجنا في عِصابةٍ ذوي عدد نريد أن نحجَّ، ثمَّ نخرجَ على الناس، قال: فمررنا على المدينة فإذا جابر بن عبد الله يُحدِّث القومَ ـ جالسٌ إلى ساريةٍ ـ عن رسول الله صلى الله عليه وسلم، قال: فإذا هو قد ذكر الجهنَّميِّين، قال: فقلتُ له: يا صاحبَ رسول الله! ما هذا الذي تُحدِّثون؟ والله يقول: {إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ}، و {كُلَّمَا أَرَادُوا أَن يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا}، فما هذا الذي تقولون؟ قال: فقال: أتقرأُ القرآنَ؟ قلتُ: نعم! قال: فهل سمعت بمقام محمد عليه السلام، يعني الذي يبعثه فيه؟ قلتُ: نعم! قال: فإنَّه مقام محمد صلى الله عليه وسلم المحمود الذي يُخرج اللهُ به مَن يُخرج. قال: ثمَّ نعتَ وضعَ الصِّراط ومرَّ الناس عليه، قال: وأخاف أن لا أكون أحفظ ذاك. قال: غير أنَّه قد زعم أنَّ قوماً يَخرجون من النار بعد أن يكونوا فيها، قال: يعني فيخرجون كأنَّهم عيدان السماسم، قال: فيدخلون نهراً من أنهار الجنَّة فيغتسلون فيه، فيخرجون كأنَّهم القراطيس. فرجعنا، قلنا: وَيْحَكم! أَتَروْنَ الشيخَ يَكذِبُ على رسول الله صلى الله عليه وسلم؟! فرجعنا، فلا ـ والله! ـ ما خرج منَّا غيرُ رَجل واحد، أو كما قال أبو نعيم )). - 




Yazid al-Faqir said:
This view of the Khwarij (i. e. those who commit major sins and would be eternally doomed to Hell) had obsessed me, and we set out in a large group intending to perform the hajj and then going to the people (for the propagation of the views of the Khwarij). He (the narrator) said: We happened to past by Medina and found there Jabir b. 'Abdullah sitting near a column narrating to the people (the ahadith of) the Prophet (ﷺ). When he mentioned the inhabitants of Hell, I said: O companion of the Messenger of Allah what is this that thou narrateth, whereas Allah sayeth:" Verily whomsoever Thou shall commit to the Fire, Thou indeed humillateth him" (al-Qur'an, iii. 192) ; and All those who endeavoured to get out of that would be thrown back into it" (al-Qur'an, xxxi i. 20)? So what is it that you say? He said: Have you read the Qur'an? I said: Yes. He said: Have you heard about' the (exalted) position of Muhammad (ﷺ), i. e. to which Allah would raise, him? I said: Yes. He said: Verily the position of Muhammad (ﷺ) is that of great glory and that is by which Allah would bring out whornsoever He would wish to bring out. He then described the Path (the Bridge) and the passing of the people over it, and said: I am afraid I may not have remembered (other things) but this much is still in my memory that people would come out of the Hell after having gone into it, and he said: They would come out of it as if they were the wood of the ebony tree. He (the narrator said: They would enter a river, one or the rivers of Paradise, and would bathe in it, and then come out as if they were (white like) paper. We then turned back and said: Woe be upon you! How can this old man tell a lie against the Messenger of Allah (ﷺ)? We turned back (from the views of the Khwarij), and by God every one of us abandoned this (band of Khwarij) except one man

[Ref: Abu Nu`aym and Saheeh Muslim] 

Shaykh `Abdul Muhsin al-`Abbad h.f said /quoted after narrating this hadeeth : 


وهو يدلُّ على أنَّ هذه العصابةَ ابتُليت بالإعجاب برأي الخوارج في تكفير مرتكب الكبيرة وتخليده في النار، وأنَّهم بلقائهم جابراً رضي الله عنه وبيانه لهم صاروا إلى ما أرشدهم إليه، وتركوا الباطلَ الذي فهموه، وأنَّهم عدلوا عن الخروج الذي همُّوا به بعد الحجِّ، وهذه من أعظم الفوائد التي يستفيدها المسلم برجوعه إلى أهل العلم. -


(This Hadeeth) explains how this group of people were afflicted with the admiration of the Kharijite view in charging the doer of major sin with disbelief and that he must abide forever in Hell, By meeting Jabir رضي الله عنه and by him explaining to them, they became what he guided them to, and they left the falsehood which they had understood, and they corrected themselves away from wanting to cause a rebellion after Hajj.

This is from the greatest benefits that a Muslim can benefit from by going back to the people of knowledge

 See more at: http://www.al-abbaad.com/index.php/articles/125-1435-09-28%5D#sthash.v6cAD0Yy.dpuf


SEE 30+ WARNINGS FROM SELF INTERPRETATION OF ISLAMIC TEXTS : http://the-finalrevelation.blogspot.com/2014/02/warning-from-self-interpretation-of.html

4.1) Imagine Scenario 1 : Wordily examples 



There are say 5 Billion + humans residing on Earth and everyone has his own answer to the Question : "How much is 1+1?" Some say 3, some A33, some come up with circles, and some come up with fractions  . What would this be called ?



Ans: CHAOS

Similarly, how about everyone has their own perspective or their own rules for driving a car. Some may think they are more superior or knowledgeable than others so they can drive on the foothpath , some may think otherwise so on and so forth . What would this situation be called?


Ans: CHAOS Again apply the same scnario with science, astrology, mechanics, carpentry so on and so forth and all of them would yield out the same Answer. the solution will be explained in the next subtitle after the one mentioned below. 


4.2) Imagine Scenario 2 : Religious Examples




«مَهْلًا يَا قَوْمِ، بِهَذَا أُهْلِكَتِ الْأُمَمُ مِنْ قَبْلِكُمْ، بِاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، وَضَرْبِهِمِ الْكُتُبَ بَعْضَهَا بِبَعْضٍ، إِنَّ الْقُرْآنَ لَمْ يَنْزِلْ يُكَذِّبُ بَعْضُهُ بَعْضًا، إِنَّمَا يُصَدِّقُ بَعْضُهُ بَعْضًا، فَمَا عَرَفْتُمْ مِنْهُ فَاعْمَلُوا بِهِ، وَمَا جَهِلْتُمْ مِنْهُ فَرُدُّوهُ إِلى عَالِمِه»


The First Example.


In one of the chapter of Qur'an it is stated that human beings were created from “dust” , while in another chapter it is stated that human beings were created from “water” .So now one who isn't aware of the usools and principles or hasn't achieved any teaching with regards to how to understand and implement the Book of Allah, he may claim this to be a contradiction however when reconciled in the light of given principles we come to know that the Qur'an didn't contradict itself rather we are to understand this as a mixture of both dust and water. This is further proven from a scientific angle as well. The below hadeeth further clarifies this example :


Imam Ahmad recorded that `Amr bin Shu`ayb said that his father said that his grandfather said, "I and my brother were present in a gathering, which is more precious to me than red camels. My brother and I came and found that some of the leaders of the Companions of the Messenger of Allah were sitting close to a door of his. We did not like the idea of being separate from them, so we sat near the room. They then mentioned an Ayah and began disputing until they raised their voices. The Messenger of Allah was so angry that when he went out his face was red. He threw sand on them and said to them Behold, O people! This is how the nations before you were destroyed, because of their disputing with their Prophets and their contradicting parts of the Books with other parts. The Qur'an does not contradict itself. Rather, it testifies to the truth of itself. Therefore, whatever of it you have knowledge in, then implement it, and whatever you do not know of it, then refer it to those who have knowledge in it

[Musnad Ahmad, classed as Saheeh by Ahmad Shaakir (10/174)  and similar ahadeeth are reported in Musnad Ahmad (6702), Sunan Bayhaqi (635), Mishkat (237) ] 


The Messenger of Allah (sallalahu `alayhi wa sallam) on a similar occasion said : 

3 - نزلَ القرآنُ على سبعةِ أحرفٍ ، المراءُ في القرآنِ كفرٌ ثلاثَ مرَّاتٍ فما عرفتُمْ منهُ فاعمَلوا ، وما جَهِلْتُم منهُ فردُّوهُ إلى عالِمِهِ


The qur`an is revealed upon seven Ahruf. Arguing (disputing) about the qur`an is kufr (he sallalahu `alayhi wa sallam repeated it thrice), so whoever knows of it let him follow it and whoever is ignorant of it (the Ahruf) let him refer to those who are learned 

[Ref: Musnad Ahmad, Saheeh, See : Silsilah Saheeha 4/27]


As we can see, even the Sahaaba, the best of this nation disputed based on their perspectives on one topic to which the prophet (s.a.w) angrily rebuked and corrected them thereby advising them to refer to those who know more than you i.e scholars. Here in this scenario the prophet (s.a.w) himself was the teacher and thus himself rectified and explained the concepts, however as we know that the scholars are the inheritors of the prophet (s.a.w)'s knowledge, we have to refer it to them and seek their guidance in the light of Qur'an and sunnah.


Lets take a second example. Suppose we ask the biggest masters and scholar of the Arabic language "what is the meaning of Bankrupt?" He may give an eloquent answer defining it to mean , what in simple words we understand as "the one who doesn't have any money left" . But lets see if this master's logic can be used in Islam (religion) :

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, asked,


‏أتدرون من المفلس‏؟‏‏"‏ قالوا ‏:‏ المفلس فينا من لا درهم له ولا متاع فقال‏:‏ ‏"‏إن المفلس من أمتي يأتي يوم القيامة بصلاة وصيام وزكاة، ويأتي قد شتم هذا، وقذف هذا وأكل مال هذا، وسفك دم هذا، وضرب هذا، فيعطى هذا من حسناته، وهذا من حسناته، فإن فنيت حسناته قبل أن يقضي ما عليه، أخذ من خطاياهم فطرحت عليه، ثم طرح في النار


“Do you know who the bankrupt are?” They said, “The one without money or goods is bankrupt.” So the Prophet said, “The bankrupt are those from my nation who come on the Day of Resurrection with prayer, fasting, and charity, but comes also insulting, slandering, consuming wealth, shedding blood, and beating others. They will each be given from his good deeds; if his good deeds run out before the score is settled, their bad deeds will be cast upon him, then he will be thrown into the Hellfire.” [Ref: Sahih Muslim, Book 32, Number 6251]

Another famous hadeeth states : One day Prophet Muhammad (peace be upon him) noticed a Bedouin leaving his camel without tying it and he asked the Bedouin, “Why don’t you tie down your camel?” The Bedouin answered, “I put my trust in Allah.” The Prophet then said,


 " اعقلها وتوكّل "


“Tie your camel first, then put your trust in Allah [At-Tirmidhi, see also Saheeh al-Jaami’ 1068]

Now Imagine, if some people were to argue that this or every other hadeeth for that matter were to be acted upon in its literal sense, then they would all go and first buy camels. Then they would tie them and put their trust in Allah? Would this make sense everytime we are required to put our trust in Allah?

But Obviously the meaning of this narration is to take Halal means to do our part as a human and then leave it on Allah. This is another example showing the evil of interpreting ahadeeth as per our own views.

Imam Abu `Abdullah al-Qurtubi (D. 671 A.H) said :


وَالْغَرَائِبُ الَّتِي لَا تُفْهَمُ إِلَّا بِالسَّمَاعِ كثيرة، ولا مطمع في الوصل إِلَى الْبَاطِنِ قَبْلَ إِحْكَامِ الظَّاهِرِ، أَلَّا تَرَى أَنَّ قَوْلَهُ تَعَالَى:" وَآتَيْنا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِها" «2» مَعْنَاهُ آيَةً مُبْصِرَةً فَظَلَمُوا أَنْفُسَهُمْ بِقَتْلِهَا، فَالنَّاظِرُ إِلَى ظَاهِرِ الْعَرَبِيَّةِ يَظُنُّ أَنَّ الْمُرَادَ بِهِ ان الناقة كانت مبصرة، ولا يدري بماذا ظَلَمُوا، وَأَنَّهُمْ ظَلَمُوا غَيْرَهُمْ وَأَنْفُسَهُمْ، فَهَذَا مِنَ الْحَذْفِ وَالْإِضْمَارِ، وَأَمْثَالُ هَذَا فِي الْقُرْآنِ كَثِيرٌ،

The unusual words (in the qur'an) which are only understood via transmission are numerous, and one cannot hope to reach the inward before having a firm grasp of the outward. Do you not see that the Almighty says, "We gave Thamud the camel as a visible sign (mubsira) and then they mistreated her" (17:59)? It means a visible sign and they wronged themselves by killing it. Someone who looks at the literal Arabic might think that it means that the camel could see (mubsira) and therefore not know what they did wrong and how they wronged others and themselves. This is part of elision and concealment. There are many such examples in the Qur'an.

[Ref: Tafseer Qurtubi (1/34 shamela)] 

In fact there are books on the issue enlisting how scholars and experts in arabic language, grammarians etc have errd in aqeedah and other non creedal issues based on their wrong understanding and applying of arabic into islamic realm. 

See for e.g the book 

أخطاء النحويين واللغويين في العقيدة لشيخنا صلاح كنتوش اليمني 

Mistakes of the (Arabic) Grammarians and linguists [http://www.sahab.net/forums/index.php?showtopic=141717]







Another incident showing how the greatest of lughwiyeen majorly deviated or errd when it came to understanding qur'an and sunnah as they did not use the fahm of the scholars. 

( مجاز القرآن ) للإمام اللغوي أبي عبيدة معمر بن المثنى ( ت٢١٠هـ) والذي هو أقدم تفسير لغوي يصل إلينا ، ومؤلفه أحد أساطين اللغة ، من أقران الأصمعي وأبي زيد الأنصاري .

فقد عاب اللغويون على أبي عبيدة تأليفه هذا الكتاب (مجاز القرآن) أشد العيب ؛ لأنه اعتمد في فهم القرآن على اللغة وحدها !!

حتى إن الإمام اللغوي أبا عمر الجرمي ( ت٢٢٥هـ) خرج مرة ومعه كتاب ( مجاز القرآن ) لينكر على أبي عبيدة تأليفه من غير رجوع لكلام أهل العلم من الصحابة والتابعين في تفسير القرآن ، فلما لقيه قال له : عمن أخذت هذا يا أبا عبيدة ؟!! فإن هذا يخالف تفسير الفقهاء !! فقال له أبو عبيدة : هذا تفسير الأعراب البوالين على أعقابهم ، فإن شئت فخذه ، وإن شئت فذره .
فبين أبوعبيدة للجرمي أنه اعتمد في تفسيره على لغة العرب وحدها ، دون رجوع لتفاسير أهل العلم الذين سبقوه من الصحابة والتابعين . 
ولذلك كان الأصمعي يعيبه عليه أيضا ، ويقول عن أبي عبيدة : يفسر القرآن برأيه !!
وكان الفراء يقول : لو حمل أبو عبيدة إلي كتاب ( مجاز القرآن) لضربته عليه عشرين .
وكان الإمام اللغوي أبو حاتم السجستاني (ت٢٥٥هـ) ينكر كتاب (مجاز القرآن ) أشد الإنكار ، حتى إنه ليرى حرمة روايته ، ويقول : إنه فسر القرآن على غير ما ينبغي .



The majaz al-qur’an is the earliest lexical exegesis (al-tafsir al-lughawi) available to us and its author is one of pillars of the language, a contemporary to (the likes of ) al-Asma’i (d. 215/16) and Abu Zayd al-Ansari (d. 215).

Lexicographers severely criticised this work for its exclusive reliance upon the language (lughah) in understanding the Qur’an.  One expert Imam of the language, Abu ‘Umar al-Jarmi (d. 225),* set out with the work in his hand to criticise Abu ‘Ubaydah for not referring back to the statements of the Companions and Followers.  When he met him, al-Jarmi said, “Who did you get this from, Abu ‘Ubaydah? For it contradicts the exegesis of the knowledgable/jurists (fuqaha’).”  

Abu ‘Ubaydah said  (in an unpleasant and nonacademic way ), “This is the exegesis of the bedouins who urinate upon their heels (i.e. standing up). Feel free to accept or reject it.” 

Thus Abu 'Ubaydah explained to al-Jarmi that he has relied solely upon the language of the Arabs without making recourse to the exegetical statements and commentary by those before him from the Companions and Followers.  It is for this reason (Imam) al-Asma’i also used to fault him and say, “Abu ‘Ubaydah interprets the Qur’an through his own reason!”  Imam al-Farra’ (d. 207) used to say, “If Abu ‘Ubaydah brought his book (majaz al-qur’an) to me, I would have lashed him twenty times.” Another expert lexicographer and staunch critic of the work, Imam Abu Hatim al-Sijistani (d. 255), went to the extent that he considered transmitting from it haram.. He would state, “Abu ‘Ubaydah has interpreted the Qur’an in an inappropriate manner.”


[Ref: Shaykh Hatim al-`Awni's work translated by Uwais Namazi]


Another example of the Sahaaba using their own interpretations but later being corrected by the prophet (s.a.w) is :



Once, during a journey, 'Umar ibn al-Khattab and 'Ammar ibn Yasir happened to have nocturnal emissions, and could not get water to take baths. When the prayer time came, 'Umar did not pray and delayed it until he could have access to water. But 'Ammar rolled himself on the ground to perform tayammum (ablution with dust) and offered the prayer. [Note : He exercised his ijtihad and compared through analogy the tayammum for grave impurity with the tayammum for minor impurity]. On return to Medina, he mentioned to the Prophet who said (correcting him), “It is enough for you to strike the ground with your hands, then blow into them, then wipe up your face and the palms of your hands with them.



[Al-Bukhari, al-Jami’al-Sahih, vol. 1, p. 51., Also no. 347; 1/455 of Fath al-Baari and Sunan An-Nasai, Chapter No: 1, The Book of Purification, Hadith No: 320 , Narrated: Ibn Abdur Rahman bin Abza]



Third example. "It is those who believe and confuse not their belief with Zulm "(6:82) . When this ayah was revealed, the Companions (sahaaba) of the Messenger of Allah were distressed by this, and said, `Who among us does not confuse his belief with Zulm' (translated as oppression or injustice in the literal sense) The Messenger of Allah said: That is not what it means. Have you not heard what Luqman (a.s) said: "O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed'' This hadeeth was recorded by Muslim.

Shaykh Maahir al Qahtaani said in one of his tapes on this hadeeth :

" Then one can't interpret the Qur'aan, and the words of the Prophet ﷺ without the Sunnah. As for interpreting the Qur'aan with the Arabic language, even this wasn't possible with the Sahaaba. The Sahaaba came one time interpreting the Qur'aan with the Arabic language, and the Prophet ﷺ denied the meaning of what they had came up with. So what they brought from themselves, what they understood, [see Tafseer (Interpretation) of Surah 31 :13), from Kitaab al Emaan Min al Saheeh, Imaam Muslim] -

the interpretation they brought from 'الَّذِينَ آمَنُواْ وَلَمْ يَلْبِسُواْ إِيمَانَهُم بِظُلْمٍ". They interpreted it with only using the Arabic language, بِظُلْمٍ meaning, out of justice. So, the Prophet ﷺ showed them that this is not relevant. He showed them, that it means shirk. So what has been revealed now is that it doesn't matter how knowledgeable the man is in the Arabic language and he returns back to it, that the Sunnah is priceless. (The Arabic language is worthless when interpreting the Qur'aan without the Sunnah). And the Sunnah is known by the Hadiths and evidences.....(cont.).... End Quote

A fourth Example.  Abu Sa`eed Al-Khudri reported: The Prophet, peace and blessings be upon him, said,



الرُّؤْيَا الْحَسَنَةُ مِنَ اللَّهِ، فَإِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلاَ يُحَدِّثْ بِهِ إِلاَّ مَنْ يُحِبُّ، وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَعَوَّذْ بِاللَّهِ مِنْ شَرِّهَا، وَمِنْ شَرِّ الشَّيْطَانِ وَلْيَتْفِلْ ثَلاَثًا وَلاَ يُحَدِّثْ بِهَا أَحَدًا فَإِنَّهَا لَنْ تَضُرَّهُ ‏


“If one of you sees a dream he likes, then verily it is only from Allah so let him praise Allah for it and let him speak about it; and if one of you sees something else he hates, then verily it is from Satan so let him seek refuge in Allah from its evil and let him not mention it to anyone for indeed it will not harm him.” [ Sahih Bukhari 6584 or see similar wordings at
Vol. 9, Book 87, Hadith 168]

In this world, there are plenty of ignorant people roaming around who think their mental intellect or understanding is far more superior than those (scholars) who spent their entire life studying this deen and yet at their death bed say " Wish i could know more for i know nothing" . The above hadeeth as per the perspective of many laymen can be understood as whoever sees a lot of wealth or women to indulge in a relation with sees a good dream and whoever sees that he is poor or away from wordily pleasure sees a bad dream from shaytaan. A'udhubillah ! but yes if people start to use their brains, and their own understanding, then they may end up deriving such explanations to ahadeeth. And this is why we say return to the scholars because only proper knowledge teaches us that dreaming about illegal relationships or haraam wealth is not a good thing.

Another example is how today we have so many deviated sects each claiming to be on Qur'an and sunnah but many of them derive understandings of ahadeeth and verses as per their own whims and desire. This has caused in the outbreak of a widespread fitnah. 



Imam al-Nawawi addressed this in Etiquette With the Quran. He wrote

Knowledge of Arabic Is Not Sufficient

It is not sufficient to simply know Arabic. Rather, one must also know all that qualified scholars of explication have said about [a given passage of the Quran], for they may have consensus that the apparent [meaning of a verse, for example,] is something to be disregarded and that what is intended is a specific or implied meaning, or something else contrary to the obvious. Likewise, if a phrase has different meanings and it is known that one of those meanings is intended, one then explicates each occurrence [of the phrase] that comes [separately].

All of the foregoing [depicts] the offering of explication by way of [uninformed] opinion, and this is unlawful.

And God knows best.

[Ref: Etiquette With the Quran, p99.; http://musafurber.tumblr.com/post/123893985378/knowledge-of-arabic-is-not-sufficient-to-explicate]


With this we enlist the fifth example:



The Qadiyanis ( a recent fraction or an offshoot of Islam) say that the door to prophethood has not yet been closed, they say that messengers after Muhammad (صلى الله عليه وسلم) will come, and they believe that one of them came to Qadiyan in a town in India, and that whoever does not believe in this prophet who was with them is a disbeliever. How did they say this when there is the clear aayah, “But he is the Messenger of Allaah and the Seal of the Prophets …?” [Ahzaab 33:40] How did they say this when there are mutawaatir hadiths that, “There is no prophet after me?” [Bukhaari and Muslim].

So they misinterpreted the Quraan and the Sunnah and did not explain them as the Pious Predecessors (salafus saaliheen, the scholars) explained them, [an explanation] which the Muslims followed one another in, in succession, without any difference between them, until this aberrant, misguided one came alone, called Mirza Ghulam Ahmad al-Qadiyani, so he claimed to be a prophet, and his is a long story which we are not now in the middle of explaining. So many people were fooled by him from those who had no knowledge of this reality [i.e., taking the understanding of the Pious Predecessors] which is a protection for the Muslim from deviating to the right or left as these Qadiyanis did with this Dajjaal of theirs who claimed prophethood.

What did he do with the aayah, “But he is the Messenger of Allaah and the Seal of the Prophets …”? They said, “The Seal of the Prophets doesn’t mean that there is no prophet after him. It means that he is the adornment of the Prophets, just as a ring is the adornment of the fingers, in the same way, Muhammad is the adornment of the Prophets.” So they did not disbelieve in the aayah, they didn’t say, “Allaah did not reveal this to the heart of the Prophet.” But they disbelieved in its true (correct) meaning. Thus, what benefit is there in believing in the wording without believing in the true meaning? And when this is the reality in which there is no doubt, what is the path to attaining the true meanings of the Book and the Sunnah?

[Taken from Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 1, pp. 212-230]

Sixth Example wherein Shaikh Albaanee says :
Let us give an example or more in order to grasp that this classification is a reality which none can deny. His Saying, the Blessed and Most High, “[As for] the thief, the male and the female, amputate their hands …” [Maa’idah 5:38]. Look now at how we cannot rely solely on the language when explaining the Quraan [since] linguistically a thief is anybody who steals some wealth from a secure place, whatever this wealth is, it can have no value, [maybe] he stole an egg, for example, a penny or five, linguistically such a person is called a thief. He (Allah) said, “[As for] the thief, the male and the female, amputate their hands …” does everyone who steals have their hand amputated? The answer is no. Why? Because the one who explains and who was charged with explaining i.e the Prophet of Allaah (s.a.w) is explaining, and the thing being explained is the Speech of Allaah (that is this verse) –the Prophet explained to us whose hands from the male and female thief is to be cut off,

لاَ تُقْطَعُ الْيَدُ إِلاَّ فِي رُبُعِ دِينَارٍ ‏"‏ ‏.‏


“It is not cut off except for a quarter of a deenaar and upwards.


[Reported by Bukhaari and Muslim [no. 4494] by way of Abu Bakr ibn Muhammad ibn Amr ibn Hazm from Amrah from Aishah, may Allaah be pleased with her.]


So from here we come to a knowledge-based reality which many of the students of knowledge are heedless of: [which is that] there is [on one hand] a traditional Arabic language and [on the other] there is a Sharee’ah language, [and] Allaah is the One who laid it down. The Arabs who speak the language of the Quraan, the language in which the Quraan was revealed, did not know such [Sharee’ah] usage before it. So when the [term] thief is used linguistically, it includes all thieves, but when it is mentioned in the legislative (Sharee'ah) sense, then it does not include every thief, but only those who have stolen a quarter of a deenaar or more.


[Taken from foodie fahoodi blog : A reminder to those who interpret the Qur'aan based ONLY on the `Arabic language while ignoring the statement(s) of the Salaf who have preceded them in explaining a particular verse.


Imaam Ibn Jareer al-Tabaree رحمه الله explains this with an example:


"And among the interpreters there was one who was not acquainted with the statements of the Salaf – who would interpret the Qur’aan according to his opinion based on (his understanding of) the Arabic language; directing the meaning of:

﴿وَفِيهِ يَعْصِرُونَ﴾


{and in which they will press (olives and grapes)} [Surah Yusuf (12): 49]


to mean: “and in which they will be saved from famine and drought by (abundant) rain”. He mistakenly thought that the word يعصرون is derived from the word العَصَر or العُصرة which does mean “protection”.


And this interpretation is sufficient as a proof that it is an error on his part because of it contradicting the statements of all the people of knowledge from the Sahaabah and the Taabi`een."


[Ref: Tafseer al-Tabaree (16/130); benefited from ilm4all blog]

End of quote] 



Thus, this is an actual example showing us that we cannot restrict ourselves to our acquaintance with the Arabic language ( or our own logic and understanding) when understanding the Book and the Sunnah. And this is something which many of the authors of today fall into, they invest their knowledge of the Arabic language with authority over the noble aayahs and the prophetic sayings explaining them [based upon this], and thus they come with an innovated explanation which the Muslims before them did not know. For this reason we say that it is obligatory to understand that the true call of Islaam is based upon three principles, on three fundamentals:

1 The Book
2 The Sunnah
3 What the Pious Predecessors were upon


Seventh example : Further explaining this to refute those who use their logic instead of scholars

Then at the end of the aayah, He (Allah s.w.t) said, “… amputate their hands …” what is a hand linguistically? All of this is a hand, from the fingertips to …..... so is it amputated from here or from here or from here? The Prophet explained this through his actions, we do not have an authentic saying [from him] as there was regarding the definition of the theft for which the hand of the thief deserves to be cut off, we do not have a hadith defining the place that is to be amputated from his verbal explanations. We only have his actual, practical, applied [non-verbal, physical] explanation. Where did we get this practical implementation from? From our Pious Predecessors, the Companions of the Prophet (صلى الله عليه وسلم) who passed it on to the next g
eneration of scholars and who kept passing it on to us today.



[Taken from Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani, of Shaikh Shady Noaman, vol. 1, pp. 212-230]

EIGHT EXAMPLE FROM OUR MODERN TIMES

Questioner: May Allah treat you well. This questioner says, "O our Shaykh, some people say about the hadeeth Qudsee: 'My servant, I was sick and you did not visit Me...' that it is from the ambiguous matters and that it is obligatory to leave it. So what is your advice?"

Shaikh Saleh al-Fawzaan's (may allah preserve him) answers: Leave it?!! I seek refuge with Allah! This person means that we should leave the verses and hadeeths that seem ambiguous?! No. We do not leave them, however we explain them with the other hadeeths and the verses. We refer them back to the clear fundamental narrations. We do not just leave them. We refer them back to the clear fundamental narrations and we explain them with that so that the intent becomes clear. However, THIS IS COMPOUNDED IGNORANCE, this person does not know! Yes. The hadeeth, part of it explains the other part. The narration says, "How could I visit You (Allah), while You are the Lord of all that exists? Allah wills say, "Indeed my servant so-and-so was sick and you did not visit him, and if you had visited him you would have found Me with him."


So this hadeeth, one part of it explains the other part. However, this person (who answered it like this) he does not know. He is MISKEEN (poor in knowledge). And there is a calamity now that from those who seek to claim knowledge, O brothers, are those who appear as though they have knowledge but without any foundations, and without any principles. They only appear to others like they have knowledge, but it is in a form that is deficient. These people are harmful for Islam and the Muslims!! Knowledge, O brothers, it is not to be taken except by way of learning with the scholars, and knowing the established principles for deriving answers. It is knowing the rules. And indeed the scholars have made great efforts, and they have look into the fine details, and they have studied the intricacies of these things until they have become established. However, these this is not done properly, and it is not correct except by taking these things from the scholars. Knowledge only is by taken from scholars, and it is not taken from the books alone. [1]  It is only taken from the scholars by hearing it from them, and the books are only tools, and the one who trains the people with the books they are the scholars. So if you take the books and you are not sufficiently trained in their usage, they will kill you, and you will kill others by that. Thus, there must be principles. As the saying goes, "so whoever does not have the principles, he will be prevented from arriving (at the answers)." Yes. [Source: http://www.youtube.com/watch?v=C9vaIjdKJM4]

[1] 
Abdullah Ibn Mubaarak (d.181H) (rahimahullah) said,

لَنَا فِي صَحِيحِ الْحَدِيثِ شُغُلٌ عَنْ سَقِيمِهِ»

What exists in authentic ahadeeth is more than enough for what exists in weak ones.

[Ref: al-Jaami’ li-Aklaaqir-Raawee (2/159 Shamela - 1482) of Khateeb al-Baghdadi, Siyar `alam nubala (8/403) and others.] 

عن ابن القيم قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ سَأَلْتُ أَبِي عَنْ الرَّجُلِ يَكُونُ عِنْدَهُ الْكُتُبُ الْمُصَنَّفَةُ فِيهَا قَوْلُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالصَّحَابَةِ وَالتَّابِعِينَ وَلَيْسَ لِلرَّجُلِ بَصَرٌ بِالْحَدِيثِ الضَّعِيفِ الْمَتْرُوكِ وَلَا الْإِسْنَادِ الْقَوِيِّ مِنْ الضَّعِيفِ فَيَجُوزُ أَنْ يَعْمَلَ بِمَا شَاءَ وَيَتَخَيَّرُ مِنْهَا فَيُفْتِي بِهِ وَيَعْمَلُ بِهِ قَالَ لَا يَعْمَلُ حَتَّى يَسْأَلَ مَا يُؤْخَذُ بِهِ مِنْهَا فَيَكُونُ يَعْمَلُ عَلَى أَمْرٍ صَحِيحٍ يَسْأَلُ عَنْ ذَلِكَ أَهْلَ الْعِلْمِ

Ibn Al-Qayyim reported: Abdullah ibn Ahmad said, “I asked my father about a man who has books within which are the sayings of the Messenger of Allah, peace and blessings be upon him, and the companions and the followers, but he cannot recognize weak and rejected narrations, nor a strong chain of narration from a weak one. Is it permissible for him to act upon whatever he wills, to choose from it, to give judgments by it, and to act according to it?” Ahmad ibn Hanbal said, “He may not act upon it until he asks what may be taken from it so that he acts upon what is correct. He should ask the scholars about it.

[Ref: I’lam Al-Muwaqi’een 4/158]

For more see : http://the-finalrevelation.blogspot.com/2014/04/warning-from-attributing-lie-or-sharing.html


Thus interpreting, understanding and applying Islam by relying on the language or its translation, on our logic, customs, culture, desires, understanding, etc is all Baatil or not always/mostly saheeh. and we have to return to scholars for the correct understanding as it is commanded in the Qur'an and in the sunnah.



4.3) An Example of what Happened to the one who tried to interpret and present matters from his own perspective back in the days of Umar ibn Khattab (r.a) :



Ali(ra) refers the believers to Aisha (ra)

حَدَّثَنَا عَبْدُ الْأَعْلَى بْنُ عَبْدِ الْأَعْلَى ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ ، عَنْ مَعْمَرِ بْنِ أَبِي حَبِيبَةَ مَوْلَى ابْنَةِ صَفْوَانَ ، عَنْ عُبَيْدِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ ، عَنْ أَبِيهِ رِفَاعَةَ بْنِ رَافِعٍ ، قَالَ : بَيْنَا أَنَا عِنْدَ عُمَرَ بْنِ الْخَطَّابِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ ، هَذَا زَيْدُ بْنُ ثَابِتٍ يُفْتِي النَّاسَ فِي الْمَسْجِدِ بِرَأْيِهِ فِي الْغُسْلِ مِنَ الْجَنَابَةِ . فَقَالَ عُمَرُ : عَلَيَّ بِهِ . فَجَاءَ زَيْدٌ فَلَمَّا رَآهُ عُمَرُ قَالَ : أَيْ عَدُوَّ نَفْسِهِ ، قَدْ بَلَغْتَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ ؟ فَقَالَ : يَا أَمِيرَ الْمُؤْمِنِينَ ، بِاللَّهِ مَا فَعَلْتُ لَكِنِّي سَمِعْتُ مِنْ أَعْمَامِي حَدِيثًا فَحَدَّثْتُ بِهِ مِنْ أَبِي أَيُّوبَ وَمِنْ أُبَيِّ بْنِ كَعْبٍ وَمِنْ رِفَاعَةَ ، فَأَقْبَلَ عُمَرُ عَلَى رِفَاعَةَ بْنِ رَافِعٍ فَقَالَ : وَقَدْ كُنْتُمْ تَفْعَلُونَ ذَلِكَ إِذَا أَصَابَ أَحَدُكُمْ مِنَ الْمَرْأَةِ ” فَأَكْسَلَ لَمْ يَغْتَسِلْ ” ؟ فَقَالَ : قَدْ كُنَّا نَفْعَلُ ذَلِكَ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ يَأْتِنَا مِنَ اللَّهِ فِيهِ تَحْرِيمٌ وَلَمْ يَكُنْ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِ نَهْيٌ , قَالَ : وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعْلَمُ ذَاكَ ؟ قَالَ : لَا أَدْرِي . فَأَمَرَ عُمَرُ بِجَمْعِ الْمُهَاجِرِينَ وَالْأَنْصَارِ فَجُمِعُوا لَهُ فَشَاوَرَهُمْ فَأَشَارَ النَّاسُ ” أَنْ لَا غُسْلَ فِي ذَلِكَ إِلَّا مَا كَانَ مِنْ مُعَاذٍ وَعَلِيٍّ فَإِنَّهُمَا قَالَا : إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ ” , فَقَالَ عُمَرُ : هَذَا وَأَنْتُمْ أَصْحَابُ بَدْرٍ قَدِ اخْتَلَفْتُمْ فَمَنْ بَعْدَكُمْ أَشَدُّ اخْتِلَافًا , قَالَ : فَقَالَ عَلِيٌّ : يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَيْسَ أَحَدٌ أَعْلَمَ بِهَذَا مِنْ شَأْنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَزْوَاجِهِ , فَأَرْسَلَ إِلَى حَفْصَةَ فَقَالَتْ : لَا عِلْمَ لِي بِهَذَا فَأَرْسَلَ إِلَى عَائِشَةَ فَقَالَتْ : ” إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ ” , فَقَالَ عُمَرُ : ” لَا أَسْمَعُ بِرَجُلٍ فَعَلَ ذَلِكَ إِلَّا أَوْجَعْتُهُ ضَرْبًا ” .

[`Ubayd bin Rifa`ah ibn Rafi`, from his father Rifa`ah bin Rafi`, that he said: While I was with `Umar bin al-Khattab, a man entered on him and said: “O Ameer al-Mu’mineen! Zayd bin Thabit is in the mosque giving the people religious Fatwas from his own opinion regarding Ghusl from Janabah.” `Umar said:”Bring him to me.” When Zayd came `Umar saw him and said: “You are an enemy of your own self! Now you’re giving people Fatwas based on your own opinions!?” Zayd replied: “O Ameer al-Mu’mineen, by Allah I did not, I only heard a Hadith from my uncles and I repeated it. From Abu Ayyub and Ubay ibn Ka`b and Rifa`ah.” So `Umar went to Rifa`ah ibn Rafi` and said: “You used to do this with your women?” He replied: “We did it in the time of the messenger (SAWS) and it did not reach us that Allah or his Prophet (SAWS) forbade it.” `Umar said: “Did the Prophet (SAWS) know about this?” He said: “I don’t know.”`Umar ordered al-Muhajirun and al-Ansar to gather and he consulted them, so they agreed that Ghusl was not obligatory except for Mu`adh and `Ali who both said: “When the circumcised part passes the circumcised part Ghusl is obligatory.” so `Umar said: “If you O righteous people of Badr have differed, then who shall I ask?” `Ali said: “O Ameer al-Mu’mineen, there is no one more knowledgeable about these matters regarding the Prophet (SAWS) than his wives.” `Umar then sent after (his daughter) Hafsa and asked, she said: “I have no knowledge of this.” then he sent after `Aisha and she said: “When the circumcised part passes the circumcised part Ghusl is obligatory.” after this `Umar would say: “If I ever hear of a man doing it, I shall make his punishment severe.”]

(Sources: Musannaf ibn abi Shaybah, Sharh Ma`ani al-Athar lil-Tahawi, al-Mu`jam al-Kabeer lil-Tabarani. Grading: Hasan bi Majmu` Turuqih. via you punctured the ark)


From Sulaiman Ibn Yaasar who said : There was a man from the tribe of Ghunaym called Sabeegh ibn `Isl who came to al-Madeenah and he had books. So he began to ask (argue) about the mutashaabih (ambiguous or not explained in detail to mankind) in the Qur’an. So the news of that reached ‘Umar. So he called for him and prepared palm-tree branches for him (to hit him). So when he entered upon him and sat, he said “Who are you?” He said “I am ‘Abdullah Sabeegh”.  ‘Umar said “ I am ‘Abdullah (slave of Allah), Umar” . Then he (Umar) gestured towards him and began to beat him with those branches. and he did not cease beating him , until he split him open and blood poured down his face, so he (Sabeegh) said “ Enough Oh Leader of the believers – since by Allah , that which was in my head has left (i.e those thoughts and intentions of asking or pulling out ambiguous matters in Quran has left)
   
[Sharh Usool I’tiqaad (3/635-636) of al Laalikaa’ee and taken from the notes of Shaikh Khaalid ibn Dahwee adh-Dhufayree, Also see Sunan al-Daarimi, ed. by ‘Abd-Allaah Haashim Yamaani, 1/51, no. 146, ]

Another version states:


The story of Sabeegh which Yazeed bin Haaroon mentioned to the questioner: “You are more like Sabeegh and you are in more need of what was done to him!” It is which that has been narrated by Yahyaa bin S’aeed on the authority of S’aeed bin al-Musayyib that Sabeeg al-Tamimi came to the leader of the believers ‘Umar bin Al-Khataab – may Allah be pleased with him – and said: “O leader of the believers! Inform me about, “By that scatters dust.” [Adh-Dhariyat: 1]?” So he said, “It is the wind, and if it wasn’t for the fact that I heard the Messenger of Allah (pbuh) saying this, I would not have said this.” He said, “Then tell me about, “And that bear heavy weight of water.” [Adh-Dhariyat: 2]?” So he said, “It is the clouds, and if it wasn’t for the fact that I heard the Messenger of Allah (pbuh) saying this, I would not have said this.” He said, “Then tell me about, “And those who distribute by command.” [Adh-Dhariyat: 4]?”  So he said, “It is the angels, and if it wasn’t for the fact that I heard the Messenger of Allah (pbuh) saying this, I would not have said this.” He said, “Then tell me about, “And that float with ease and gentleness.” [Adh-Dhariyat: 3]?”  So he said, “It is the ships, and if it wasn’t for the fact that I heard the Messenger of Allah (pbuh) saying this, I would not have said this.” He said: Then he ordered him to beaten one hundred lashes. Then he was confined to a house. Eventually when he recovered; he summoned him then beat him another one hundred lashes, then he loaded him on a small camel. He wrote to Abu Musa al-Ash’ari to prohibit him sitting in the company of people. He continued likewise, until he came to Abu Musa al-Ash’ari and he swore by heavy oaths that he does not find in himself what he used to find. So he wrote to ‘Umar informing him, “I do not doubt except that he has spoken the truth, let him have his way with the company of people.




4.4) The Solution to this Chaotic mentality and disease


See a compilation about the warnings from the salaf with respect to self interpretation of Qur`an and sunnah : http://the-finalrevelation.blogspot.com/2014/02/warning-from-self-interpretation-of.html

It is reported from some of the companions, such as mua`wiyah (r.a) that the prophet (s.a.w) said :

«يا أيها الناس تعلموا، إنما العلم بالتعلم والفقه بالتفقه، ومن يرد الله به خيرا يفقهه في الدين»


O people! Acquire knowledge, for it can only be acquired through tutorship. You will only understand if you are made to understand (i.e, by a teacher). (and) whoever allah wishes good for, he grants him the knowledge/understanding of this deen ”

[Ref: Ibn Hajar says this narration is reported mawqoofan and marfoo`an and quotes some references such as Tabraani, Bazzar and others. see Fathul Bari : 
http://library.islamweb.net/newlibrary/display_book.php?idfrom=132&idto=135&bk_no=52&ID=56 and `Umdatul Qari, before hadith:68. This narration with this meaning is weak in it's sanad. However the meaning is mashoor and stands true as this entire article has proven ]

So, Just like how the driving rules are to be unified, or refered to the experts in that field, and just like how the answer to 1+1 is to be asked or obtained from a mathematician , similarly, in matters of deen (religion) the answers and studies are to be taken from the scholars (knowledgable people) of this field.
And as we read above, even the Sahaaba the best of this Ummah,  who tried to interpret certain verses or ahadeeth merely in a linguistic sense derived a wrong meaning of it and were corrected by the prophet (s.a.w). Then we learnt how people today like certain sects of individuals misinterpret the deen as per their own understanding and come up with deviations and destructions. Thus we learn the importance of  referring back to those who know, i.e the scholars and not using our brains or logic because no matter how learned we are, we are not better than the Sahaaba, and if they can err, so can we and if they were commanded by the prophet (s.a.w) to refer back to scholars then so should we no matter how highly qualified we are or how much we presume to know. 


Therefore unless we don't go back to Allah , his messenger and the salafus saaliheen with the help of scholars we will never be able to succeed and this is why :It is reported that ‘Abdullâh b. Al-Mubârak – Allâh have mercy on him – said:

It is right that an intelligent person does not undervalue three [types of people]: the scholars, the rulers, and [his Muslim] brothers. Whoever undervalues
(does not respect him, does not value his knowledge, his authority, does not seek knowledge from him, etc) the scholars will lose his afterlife, whoever undervalues  the rulers will lose his worldly life, and whoever undervalues his brothers loses his good character and conduct. [Al-Dhahabî, Siyar A’lâm Al-Nubalâ`17:251]


This is why we have Allah, and his messenger (s.a.w) asking us to stick to the scholars at all times as described below :
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result. (4:59)

And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority (people of understanding, knowledge) among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few. (4:83)



And We sent not before you except men to whom We revealed
[Our message]. So ask the people of the message (knowledge) if you do not know. (16:43)



عن علي قال : قلت : يا رسول الله ، إن نزل بنا أمر ليس فيه بيان : أمر ولا نهي ، فما تأمرنا ؟ قال : تشاورون الفقهاء والعابدين ، ولا تمضوا فيه رأي خاصة

Ali (r.a) says O Rasulallah (Salallahu aylehi wassalam): If a matter comes upon us about which there is no information, neither to do it nor to abstain from it. so, What do you (then) command us regarding it? He (the Prophet) said consult your Fuqahaa and (righteous)  Aabideen (worshipers) and Do not execute/conclude on the opinion of any specific person.

[Ref: Al Mu`jam al-Awsat ; Hadeeth 1641]



حَدَّثَنَا أَبُو بَكْرٍ سَمِعْتُ فَتْحَ بْنَ أَبِي الْفَتْحِ يَقُول لِأَبِي عَبْدِ اللَّهِ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ ادْعُ اللَّهَ أَنْ يُحْسِنَ الْخِلافَةَ عَلَيْنَا بَعْدَكَ
وَقَالَ لَهُ مَنْ نَسْأَلُ بَعْدَكَ
فَقَالَ سَلْ عَبْدَ الْوَهَّابِ
وَأَخْبَرَنِي مَنْ كَانَ حَاضِرًا أَنَّهُ قَالَ لَهُ إِنَّهُ لَيْسَ لَهُ اتِّسَاعٌ فِي الْعِلْمِ
فَقَالَ أَبُو عَبْدِ اللَّهِ إِنَّهُ رَجُلٌ صَالِحٌ مِثْلُهُ يُوَفَّقُ لِإِصَابَةِ الْحَقِّ

RT - Fath ibn Abi al-Fath asked Imam ahmad when he was sick (and in his last stages) Pray to Allāh that he appoints a good successor after you.” He asked, “Who should we ask after you?” Imam Ahmad directed them towards `Abdul Wahhab (al-Warraq) . they exclaimed but he is not as knowledgeable (as you or others whom they knew) So Imam Ahmad replied : “He is a pious person, the likes of whom are inspired to reach the truth

[Ref: al-War`, 1/7 or no. 4] 





5) TAKING FROM AUTHENTIC SOURCES AND GENUINE SCHOLARS ONLY IS A MUST



بِمَا أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ، أنا عَبْدُ اللَّهِ بْنُ عَدِيٍّ الْحَافِظُ، ثنا عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَبْدِ الرَّحِيمِ، ثنا أَحْمَدُ بْنُ نَصْرٍ الْمُقْرِئُ الْعَابِدُ، أنا الْمُبَارَكُ مَوْلَى إِبْرَاهِيمَ بْنِ هِشَامٍ الْمُرَابِطِيِّ , ح وَأَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ أَبِي الْفَتْحِ، ثنا عَلِيُّ بْنُ عُمَرَ الْحَرْبِيُّ، ثنا حَاتِمُ بْنُ الْحَسَنِ الشَّاشِيُّ، حَدَّثَنِي حَبِيبُ بْنُ الْمُغِيرَةِ الشَّاشِيُّ، ثنا الْمُبَارَكُ، ثنا الْعَطَّافُ بْنُ خَالِدٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَّ أَنَّهُ قَالَ:

 «يَا ابْنَ عُمَرَ دِينُكَ دِينُكَ , إِنَّمَا هُوَ لَحْمُكَ وَدَمُكَ , فَانْظُرْ عَمَّنْ تَأْخُذُ , خُذْ عَنِ الَّذِينَ اسْتَقَامُوا , وَلَا تَأْخُذْ عَنِ الَّذِينَ »

The prophet (sallalahu `alayhi wa sallam) is reported to have said to Ibn `Umar (r.a) : Oh Ibn umar, your deen is your faith, indeed it is your flesh and blood (i.e life) so, be careful for whom you are receiving it from, receive it from the( pious and )steadfast and do not take it from those leaning astrary

[Ref: al-Kifayah , khateeb al Baghdadi page 121 – Dha`eef] 

under the verse " follow the way of those who turn back to Me [in repentance]. " the muffassiroon have said : 

يقول: واسلك طريق من تاب من شركه، ورجع إلى الإسلام، واتبع محمدا صلى الله عليه وسلم

And follow those who are free from Shirk and turn back to (actual and not western) Islam (for their rulings) and those who follow the teachings of the Muhammad sallalahu `alayhi wa sallam 


[Ref: Tafseer at-Tabari 20/139] 



Imraan ibn Hussain (r.a) said : " Oh People ! Learn the Knowledge of the religion from us (the direct students of the prophet who know more than you), If you do not do so then you will certainly be misguided !"

[Al Kifaayah (p.15) of al Khateeb al Baghdaadi (r.h)]


إِنَّ هَذَا العِلْمَ دِيْنٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِيْنَكُمْ

"Verily, this knowledge is our Religion, therefore let each of you carefully observe from whom he takes his Religion!"

[From Abu Hurayra and Anas in al-Khatib's al-Jami` li-Akhlaq al-Rawi and al-Hakim's Mustadrak; from Ibn Sirin or spelled as Sireen and Ibn `Awn in Muslim's Sahih and al-Khatib's al-Faqih wal-Mutafaqqih and also via Ibn Abbas and Collected by Ibn Habân in Al-Majruheen  1/152].



Imaam Maalik (r.h) said : "The knowledge of hadeeth is your flesh and blood and you will be asked concerning it on the Day of Judgement . so Look whom you take it from !

[Al Muhaddithul Faasil (p.416) an al-Kifaayah (p.21) of Al Khateeb]

Imam al Awza`ee (r.h) is reported to have said : KNOWLEDGE IS WHAT COMES FROM SAHABA of rasool Allah (s.a.w) and what has not come from them is not knowledge

[Al Dhahabi in Siyar A`laam Al-Nubulaa in his biography of Al-Awza`ee. Ibn Asaakir , Tareekh ad-Dimishq Vol. 35 Page 201]


Imaam Abdullah bin al-Mubaarak said: “Isnaad is part of the Deen, and were it not for the Isnaad, anyone would have said whatever he wished”

[Narrated by Muslim in his Muqaddimah of As-Saheeh (1/15), Al-Tirmidhi in al-Ilal from al-Jaami (6/232), Ibn Abi Haatim in Al-Jarh wat Ta’deel (1/1/16), Ar-Raamahurmuzi in Al-Muhaddith al-Faasil (P. 209), Ibn Hibbaan in al-Majroheen (1/26), Al-Haakim in Ma’rifah Uloom al-Hadeeth (P. 6), Al-Khateeb in his Taareekh (6/165) in al-Kifaayah (P. 558), in Al-Jaami Li-Akhlaaq ar-Raawi (1643), and in Sharaf Ashaab ul-Hadeeth (77, 78) all from Abdullah bin al-Mubaarak with a Saheeh chain]


وقال أيضا : حدثنا محمد بن إسماعيل قال حدثنا إبراهيم بن المنذر حدثنا معن بن عيسى قال كان مالك بن أنس يقول :لا يؤخذ العلم من أربعة ويؤخذ ممن سوى ذلك :

- 1لا يؤخذ من سفيه معلن بالسفه وإن كان أروى الناس .

- 2ولا يؤخذ من كذاب يكذب في أحاديث الناس إذا جرب ذلك عليه وان كان لا يتهم أن يكذب على رسول الله صلى الله عليه وسلم .

- 3ولا من صاحب هوى يدعوا الناس إلى هواه .

- 4ولا من شيخ له فضل وعبادة إذا كان لا يعرف الحديث

Muhammad ibn Ismaa’eel narrated to us, that Ibraheem ibn al-Mundhir narrated to him, that Ma’een ibn ‘Eesaa said:

Maalik ibn Anas (r.a) used to say:


Knowledge must not be taken from four types of people, and can be taken from other than them:

    A foolish person whose foolishness is known, even if he narrates the most Ahaadeeth amongst people.

    A liar who lies about people’s narrations if this is known about him, even if he is not accused of lying upon the Messenger - .

    One who follows his desires/an innovator who calls the people to his desires/innovations.

    A Shaykh who has virtue and worship if he does not know Hadeeth.

[Ibn Muflih al-Maqdisee in Al-Aadaab ash-Shar’eeyyah : P.146] 

 

6) THE AUTHORITY, IMPORTANCE AND SOME VIRTUES OF THE SCHOLARS (Briefly)



here is no doubt that it is very important that the seeker of knowledge gets his knowledge from a Shaykh who would show him the correct path. Indeed, the scholars are lighthouses of guidance that help people understand the texts of the Book of Allaah and the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). Verily, the Salaf (righteous predecessors) have warned against taking knowledge directly from books to an extent that one of them said: “Whoever has his book as his teacher, his mistakes are more than his rectitudes.” 

Ibn Barjas:

“O student! If you want knowledge from its sources then you should stick to the great scholars: those who have gray beards and weak bodies and have lost their power in [pursuit of] knowledge and educating. Stick to them before they disappear and take from their treasure before they take it with them. One misses the full-moon in the dark night.”

(al-’Awa’iq, p. 26)

Who started and developed the science of hadeeth? a science and study that is unique to ISLAM only. No other religion has this advanced and robust methodology to ensure authenticity and preservation. If the usools of hadeeth are applied on any other religion on this planet, then all of them would perish due to the failure of not being able to prove anything from their religious texts !. The scholars of Islam developed and nourished this science.

Abu Al Aliyah (Died before 100Hijri):

وعن أبي العالية (متوفى قبل المائة): «كنا نسمع الرواية بالبصرة عن أصحاب رسول الله – صلى الله عليه وسلم – فلا نرضى حتى نركب إلى المدينة فنسمعها
من أفواههم

“We used to listen to narrations in Al Basrah attributed to the companions of Muhammad PBUH But We never took it until we rode to Medinah and head it there from them”.

Note: in today's time after travelling for a couple of hours we say " we've got a jet lag, or we are tired" but Imagine those people thousands of years ago traveling miles and miles only for a few words of the prophet (s.a.w) which we can access at our finger tips today !!!! Subhanallah ! may allah be pleased with them (the scholars and seekers of 'Ilm) all.

From Ahlul Sunnah the first Man To Ever start a research about “Science of Rijal” was Ameerul Mumeneen Shu’ubah Bin Hajjaj “شعبة بن الحجاج ” in Iraq who died in 160 hijri.

The Science of Hadith was so important and got so developed by the early muslims that Abdullah Ibn al mubarak (died 181h) said “Isnad is from Religion, without it whoever can say whatever he wishes”( Arabic: Al-isnaadu minad-deen, wa law laa al-isnaadu laqaala man shaa'a maa shaa'a) … And no longer than 200 years had passed until All the Rules and Laws of The Science of Isnad were fully developed By The Mainstream Muslims.

This is one perspective. How about developing usool al Fiqh, how about guiding the people as and when the times demanded so? How about countering and fighting bid'ah from the minutest of them to the most rodent of them?, What about refuting heresy , corruption and other forms of deviation? How about passing the knowledge down from thousands of years up until today? How about preserving the various rulings of which we have no text but the consensus (Ijma) of scholars? how about the preserving of Qur'anic recitations, tajweed and etc? How about .......... so on and so forth....

Can we even thank the scholars as they deserve? can we? and here we are trying to outsmart them, outsmart hundreds and thousands of books and lakhs of scholars !!! May allah Guide us !


6.1) Ponder at the importance and heavy task of a scholar via the words of Ali bin Abi Taalib – may Allah be pleased with him who is reported to have said:


"Shall I not tell you who the real faqeeh is? He is one who does not make people despair of Allah's mercy, yet he does not give them concessions to disobey Allah. He does not make them feel safe from Allah's plan and he does not leave the Qur'aan.

There is no good in worship that involves no efforts to gain fiqh, and there is no good in seeking fiqh without seeking a thorough understanding. And there is no good in reading without contemplating."

[Al-Aajurri in Akhlaaq Al-'Ulamaa' #45, Al-Khateeb in Al-Faqeeh wa Al-Mutafaqqih 2/338-339]

6.2) The scholars themselves saying I do not know !!

Abu Bakr – radiyallahu ‘anhu – said: Which sky would shade me and which earth would carry me (i.e. let me live upon it) if I were to say about the Book of Allah that which I do not know (about)?!

(Narrated by Ibn Majah in his Sunan in the book of Zakat #1791; also mentioned by Ibn Qayyim – rahimahullah – in ‘I’laam al-Muwaqqi’een. The narration is Maqtoo’ but strengthened by all its ways as mentioned here.]

Narrated ash-Shaybani: “„I asked „Abdullah bin Abi Aufa: „Did Allah‟s Messenger carry out the rajm penalty (i.e. stoning to death)? He said, „Yes.‟ I said, „Before the revelation of Surah an-Nur or after it?‟ He replied, „I don‟t know.‟



Saying of Ibn Mas’ud – radiyallaahu ‘anhu -

يا أيها الناس من علم شيئا فليقل به ومن لم يعلم فليقل الله أعلم فإن من العلم أن يقول لما لا يعلم الله أعلم

“O People! Whoever knows something then let him say it (speak of it), and whoever doesn’t know then let him say ‘Allahu ‘A’lam’ (Allaah knows best), for it is a sign of having knowledge to say about that which one doesn’t know ‘Allahu ‘A’lam’” [Saheeh al-Bukhari #4435. English Translation Online #4481 in Book of Exegesis of the Qur’an. Also found in Sahih Muslim #5007; English Translation Online Book 39, Ch. 8, #6720 – Sh. Ibn Uthaymin’s site provides more references.]

Abdullah ibn ‘Umar (r.a) said: “


حدثنا طاهر بن عصام كان طاهرا وكان ثقة عن مالك بن أنس عن نافع عن ابن عمر أنه قال العلم ثلاثة كتاب الله الناطق وسنة ماضية ولا أدري


Knowledge is of three types, the Book that is forever speaking (Quran), an established Sunnah, and ‘I do not know’.”

[ Ibn Hazm in al-Ihkam (8:509-510), and al-Dhahabi in the Siyar (Arna'ut ed. 15:61) and Tadhkira al-Huffaz (3:807). Ibn Hajar in Tahdhib al-Tahdhib (6:159) ; Ad-Daraqutni: Ghara’ib Mälik. Al-Khatib al-Baghdadi: Asmä’ man rawa Abu Dawud. Kitab al-Fara’id, vol. 3, p. 164. Ibn Majah: in the lntroduction to his Sunan, chapter eight.)]



Imam Malik رحمه الله said, : “The shield of the scholar is, ‘I don’t know’, so If he leaves it down, his attacker will strike him” [Yusuf Ibn Abd al-Barr رحمه الله in his al-Intiqa’ fi Fada’il at-Thalatha al-Fuqaha]


وَحَدَّثَنِي أَبُو بَكْرِ بْنُ النَّضْرِ بْنِ أَبِي النَّضْرِ، قَالَ حَدَّثَنِي أَبُو النَّضْرِ، هَاشِمُ بْنُ الْقَاسِمِ حَدَّثَنَا أَبُو عَقِيلٍ، صَاحِبُ بُهَيَّةَ قَالَ كُنْتُ جَالِسًا عِنْدَ الْقَاسِمِ بْنِ عُبَيْدِ اللَّهِ وَيَحْيَى بْنِ سَعِيدٍ فَقَالَ يَحْيَى لِلْقَاسِمِ يَا أَبَا مُحَمَّدٍ إِنَّهُ قَبِيحٌ عَلَى مِثْلِكَ عَظِيمٌ أَنْ تُسْأَلَ عَنْ شَىْءٍ مِنْ أَمْرِ هَذَا الدِّينِ فَلاَ يُوجَدَ عِنْدَكَ مِنْهُ عِلْمٌ وَلاَ فَرَجٌ - أَوْ عِلْمٌ وَلاَ مَخْرَجٌ - فَقَالَ لَهُ الْقَاسِمُ وَعَمَّ ذَاكَ قَالَ لأَنَّكَ ابْنُ إِمَامَىْ هُدًى ابْنُ أَبِي بَكْرٍ وَعُمَرَ ‏.‏ قَالَ يَقُولُ لَهُ الْقَاسِمُ أَقْبَحُ مِنْ ذَاكَ عِنْدَ مَنْ عَقَلَ عَنِ اللَّهِ أَنْ أَقُولَ بِغَيْرِ عِلْمٍ أَوْ آخُذَ عَنْ غَيْرِ ثِقَةٍ ‏.‏ قَالَ فَسَكَتَ فَمَا أَجَابَهُ ‏.‏

Abū Bakr ibn in-Naḍr bin Abīn-Naḍr narrated to me, he said Abūn-Naḍr Hāshim bin ul-Qāsim narrated to me, Abū Aqīl, companion of Buhayyah, narrated to us, he said:

‘I was sitting near al-Qāsim bin Ubayd Allah and Yahyā bin Sa’īd [bin Qays al-Madanī al-Qāḍī], when Yahyaa said to al-Qaasim “ Oh Aba Muhammad! Indeed it is ugly that the likes of you be asked about an affair of the religion and there is not found with you knowledge of it”. Al-Qaasim replied “And why is that?” Yahya said “ Because you are from the two Imams of guidance  Ibn (i.e you are from the descendent of) Abee Bakr and Umar.” Al-Qaasim said to him “ What is uglier than that with one whom Allah has given intellect is that I speak without knowledge or take knowledge on other than one who is trustworthy.” He said. “So he (Yahyaa) was quiet and did not answer

[Imam Muslim in his Muqaddamah  33]

6.3) Their Virtue and Superiority over laymen


Umar bin al-Khattaab (radiyAllahu'anhu):

”That one thousand worshipers who fast during the day and pray during the night, all die, is easier to bare than the death of one single scholar who understands the halaal from the haraam.”

(Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 65)


Imam ibn al-Qayyim rahimahullah said :

Picture if there was a man in existence that surpassed the whole of the world in wealth and in generosity. And their need for what he had was dire and he showed them every generosity that was possible. Then he died and he no longer had access to his material possessions. Thus the death of a scholar is a greater calamity than the death of this kind of person many times over
[Ref: Miftah dar as-Sa`adah (1/265)] 

It is reported that Imâm ‘Abdullâh b. Al-Mubârak – Allâh have mercy on him – was asked:

“Who are the [best] people?”
He replied, “The scholars.”
He was asked, “Who are the [real] kings?”
He replied, “the ascetics.”
He was asked, “And who are the dregs [of society]?”
He replied, “Those who use their religion as a means of devouring [wealth].”
He was asked, “Who are the rabble?”
He replied, “Khuzaymah b. Khâzim and his companions.”
And he was asked, “And who is the low person?”
He replied, “The one who talks about the rise in prices to his guest.”

[Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm 2:181.]

az-Zuhree: "Teaching a Sunnah is more superior than two hundred years of (voluntary) worship."

[Ahmad ibn Hanbal, Usool-u-Sunnah, Chapter Six: The Distinguishing Signs of Ahlus-Sunnah]

Aboo Hurayrah:

”It is more beloved for me to sit a little while, learning my religion, than for me to pray the entire night up until dawn”

[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 60]


Imam Al Tirmidhi dedicated a chapter in his Book of knowledge in Sunan or Jami' at-Tirmidhi titling it as "Chapter: What Has Been Related About The Superiority Of Fiqh Over Worship" . In this one of the ahadeeth states :



Narrated Qais bin Kathir: "A man from Al-Madinah came to Abu Ad-Darda when he was in Dimashq. So he said: 'What brings you O my nephew?' He replied: 'A Hadith reached me which you have narrated from the Messenger of Allah (sallallahu 'alaihi wa sallam).' He said: 'You did not come for some need?' He said: 'No.' He said: 'Did you come for trade?' He said: 'No, I did not come except seeking this Hadith.' So he said: 'Indeed, I heard the Messenger of Allah (sallallahu 'alaihi wa sallam) saying:




مَنْ سَلَكَ طَرِيقًا يَبْتَغِي فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ وَإِنَّ الْمَلاَئِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ حَتَّى الْحِيتَانُ فِي الْمَاءِ وَفَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ الْكَوَاكِبِ إِنَّ الْعُلَمَاءَ وَرَثَةُ الأَنْبِيَاءِ إِنَّ الأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلاَ دِرْهَمًا إِنَّمَا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَ بِهِ أَخَذَ بِحَظٍّ وَافِرٍ ‏


"Whoever takes a path upon which he seeks knowledge, then Allah makes a path to Paradise easy for him. And indeed the angels lower their wings in approval to the one seeking knowledge. Indeed forgiveness is sought for the knowledgeable one by whomever is in the heavens and whomever is in the earth, even the fish in the waters. And the superiority of a scholar over a worshiper is like the superiority of the moon over the rest of the celestial bodies. Indeed the scholars are the heirs (inheritors) of the Prophets, and the Prophets do not leave behind Dinar or Dirham. The only legacy of the scholars is knowledge, so whoever takes from it, then he has indeed taken the most able share. [ Jami` at-Tirmidhi 2682, This narration has other similar narrations and its matan is agreed upon by the scholars]

Imam al-Ayni (Allah have mercy on him) explained in his commentary on Sahih al-Bakhari, Umdat al-Qari (2.39) that "this hadith (of scholars being the inheritors) is inspired from the words of Allah Most High, “Then We gave the Scripture as inheritance unto those whom We elected of Our servants.” [Qur'an, 35.32]

The first and foremost of scholars were the Sahaaba (the companions of the prophet s.a.w) , and then the Taba'een (i.e those who learnt from the sahaaba) and then the Tab'a Taab'aeen (those who learnt from the Taab'aeen) and then so on and so forth. " End Quote.

Abu Huraira reported: The Prophet, peace and blessings be upon him, said,





مَثَلُ الْمُدْهِنِ فِي حُدُودِ اللَّهِ وَالْوَاقِعِ فِيهَا مَثَلُ قَوْمٍ اسْتَهَمُوا سَفِينَةً، فَصَارَ بَعْضُهُمْ فِي أَسْفَلِهَا وَصَارَ بَعْضُهُمْ فِي أَعْلاَهَا، فَكَانَ الَّذِي فِي أَسْفَلِهَا يَمُرُّونَ بِالْمَاءِ عَلَى الَّذِينَ فِي أَعْلاَهَا، فَتَأَذَّوْا بِهِ، فَأَخَذَ فَأْسًا، فَجَعَلَ يَنْقُرُ أَسْفَلَ السَّفِينَةِ، فَأَتَوْهُ فَقَالُوا مَا لَكَ قَالَ تَأَذَّيْتُمْ بِي، وَلاَ بُدَّ لِي مِنَ الْمَاءِ، فَإِنْ أَخَذُوا عَلَى يَدَيْهِ أَنْجَوْهُ وَنَجَّوْا أَنْفُسَهُمْ، وَإِنْ تَرَكُوهُ أَهْلَكُوهُ وَأَهْلَكُوا أَنْفُسَهُمْ


The parable of the one who observes the limits prescribed by Allah (i.e a scholar or one who knows) and the one who transgresses them (usually laymen or ignorant people) is the likeness of people who board a ship after casting lots. Some of them are in its lower deck and others are in its upper deck. Those in the lower deck, when they need water, go to the upper deck and say: If we make a hole in the bottom of the ship, we will not harm you. If those in the upper deck (i.e the scholars) leave them (the laymen) to carry out their plan, they will all be drowned, but if they stop them, then all of them will be safe.” [Sahih Bukhari 2361 or Vol. 3, Book 48, Hadith 851]


Narrated Abu Umamah Al-Bahili: "Two men were mentioned before the Messenger of Allah (sallallahu 'alaihi wa sallam). One of them a worshiper, and the other a scholar. So the Messenger of Allah (sallallahu 'alaihi wa sallam) said:

فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ ‏"‏ ‏.‏ ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِنَّ اللَّهَ وَمَلاَئِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالأَرْضِ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الْحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الْخَيْرَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ ‏.‏ قَالَ سَمِعْتُ أَبَا عَمَّارٍ الْحُسَيْنَ بْنَ حُرَيْثٍ الْخُزَاعِيَّ يَقُولُ سَمِعْتُ الْفُضَيْلَ بْنَ عِيَاضٍ يَقُولُ عَالِمٌ عَامِلٌ مُعَلِّمٌ يُدْعَى كَبِيرًا فِي مَلَكُوتِ السَّمَوَاتِ ‏.‏


'The superiority of the scholar over the worshiper is like my superiority over the least of you.' Then the Messenger of Allah (sallallahu 'alaihi wa sallam) said: 'Indeed Allah, His Angels, the inhabitants of the heavens and the earths - even the ant in his hole, even the fish - say Salat upon the one who teaches the people to do good.' [Jami` at-Tirmidhi 2685, Hassan]

the Prophet (s.a.w) said:

إِنَّ اللَّهَ لاَ يَقْبِضُ الْعِلْمَ انْتِزَاعًا يَنْتَزِعُهُ مِنَ النَّاسِ وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ فَإِذَا لَمْ يُبْقِ عَالِمًا اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالاً فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَأَضَلُّوا ‏"

Allah will not cause extinction (or take away) of knowledge by taking it away from the servants, but He will cause extinction of knowledge by taking away the learned ones. When no learned man remains, the people will then take the illiterate as their leaders. They will seek religious verdicts from them and they will deliver those verdicts without knowledge and the people will go astray and lead each other into error.” [Bukhari and Muslim, Sunan Ibn Maajah, Vol. 1, Book 1, Hadith 52]

Narrated by ‘Awf ibn Maalik al-Asja’ee (radhiallahu `anhu) that: “The Prophet (sallalahu `alayhi wa sallam) once looked at the sky and he (sallalahu `alayhi wa sallam) said “This seems to be the time of the raising up of knowledge,” so one of them said: “O Messenger of Allaah, how is it that knowledge will be raised up and we have the Book of Allaah and we read it and we study it and we teach it to our children?” The Prophet (sallalahu `alayhi wa sallam) said: “I used to consider you one of the most knowledgeable people of Ahlul Madinah, didn’t the Jews and Christians have their book with them (yet they deviated due to many of their shortcomings)?


[Ref: Iqtidaa’ul-Ilmil ‘Amal إقتضاء العلم العمل of Khateeb al-Bahgdaadi with tahqeeq Shaykh al-Albaani who said the hadith is saheeh, pg. 58.]

Should I not inform you of the first of the knowledge to be raised up?” He صلى الله عليه و سلم said: “khushoo and the fear of Allaah سبحانه و تعالى until you will not see a person having this type of humbleness in a state of fear in times to come”


The hadith of Anas رضى الله عنه that the Prophet صلى الله عليه و سلم is reported to have said: “Indeed the example of the scholars in the earth is like that of the stars in the sky, one is guided by them in the darkness of the land and the sea.”[Musnad of Ahmad bin Hanbal Vol. 3 #12621. Note that Shaykh al-Albaani says it (hadith #12621) is da’eef in Da’eef al-Jaami’ #1973]


It is reported that ‘Adī b. Hātim – Allāh be pleased with him – said:

You will remain in a good state as long as you do not approve what you used to know to be wrong or censure what you used to know to be right, and as long as the knowledgeable (scholar) amongst you can speak amongst you without fear (of people or authority harming him for speaking the truth).

[Ibn Battah, Al-Ibānah Al-Kubrā article 26
]

Abdullah bin Mas’ud (رضي الله عنه‏) is reported to have stated:



عَنْ سَعِيدِ بْنِ وَهْبٍ عَنْ عَبْدِ اللَّهِ قَالَ لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا أَخَذُوا الْعِلْمَ عَنْ أَكَابِرِهِمْ وَعَنْ أُمَنَائِهِمْ وَعُلَمَائِهِمْ فَإِذَا أَخَذُوا مِنْ صِغَارِهِمْ وَشِرَارِهِمْ هَلَكُوا
8 نصيحة أهل الحديث للخطيب البغدادي لا يزال الناس بخير ما أخذوا العلم



 “The people will continue to be upon goodness as long as they take knowledge from their elders, their trustworthy ones, and their scholars. If they take knowledge from their youth and their evil ones, then they will be destroyed.”

[Reported by Ibn Mandah in the Musnad of Ibrahim bin Adham, p.34. and Nasihah Al-Khatib Al-Baghdadi 8, Saheeh by albaanee ]

6.4) Their role in refuting falsehood and establishing truth

 Abu Huraira (r.a) reported that The Prophet sallallaahu 'alayhi wa sallam said:

يحمل هذا العلم من كل خلف عدوله ينفون عنه تحريف الغالين وانتحال المبطلين وتأويل الجاهلين

"This knowledge will be carried by the trustworthy ones of every generation. They will expel from it the alteration made by those going beyond bounds; the false claims of the liars and the false interpretations of the ignorant ones.

[Saheeh: Related by al-Bayhaqee in Sunanul-Kubraa (10/209), Ibn Abee Haatim in al-Jarh wat-Ta'deel (2/17) and Ibn 'Abdil-Barr in at-Tamheed (1/57-58), from the Hadeeth of Ibraaheem ibn 'Abdir-Rahmaan al-'Udharee radiallaahu 'anhu. It was authenticated by Imaam Ahmad  (see Tareekh Dimishq 7/39) - as occurs in Sharafu Ashaabul-Hadeeth (p.29) of al-Khateeb al-Baghdaadee. Authenticated in Silsilah al-Saheeha 227 ]

On the authority of Az-Zubayr bin `Adi (rahimahullah)  that he said : we entered upon Anas ibn Malik (radhiallahu anhu) and complained to him about what (i.e the evil that) we were experiencing from Hajjaj. So he (Anas) said : there will not be a year, except that the one following it will be more evil than that, until you Meet your Lord. I heard this from your prophet (sallalahu `alayhi wa sallam)

Ibn Mas`ood (radhiallahu anhu) interpreted it: Every following day will be worse than the preceding one until the day of judgement. I do not mean the increase of wealth nor useless matters. I rather mean decrease of knowledge as time goes by until people become equal due to the death of scholars and consequently they won't enjoin good nor forbid evil which  will eventually lead to their destruction |

[Ref: Sunan ad-Darimee (194); Ya`qub bin Sufyan in al-Ma`rifah; An-Nasa`ee (3/393), Al Khateeb in Faqeeh wal Muttafaqih(1/456); See Fath of Hafidh (13/26)]



Imaam Ahmad (rahimahullaah) said:

”All Praise is due to Allaah, Who, in every time period between the (advent of the) Messengers, raises up a group from the People of Knowledge who call the misguided ones to guidance and patiently bear their harm. Through the Book of Allah they give life to the dead, and by Allaah’s light they give sight to the blind. How many a person killed by Iblees have they revived; how many a people astray and wandering (blindly) have they guided; how beautiful their effect has been upon the people, and how vile people have been towards them! They repel from the Book of Allaah the distortions of those going beyond bounds, the false claims of the falsifiers and the false interpretations of the ignoramus–those who uphold the banner of innovation and release the fitan. They differ about the Book, oppose the Book and agree to oppose the Book. They speak about Allah and His Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. So we seek refuge in Allaah from the fitan (trials and tribulations) of the misguided ones.


[Ref: Ar-Radd Alaa Az-Zanaadiqah Wal-Jahmiyyah Feemaa Shakkat Feehi Min Mutashaabihil Qur’aan Wata-awwalat-hu Alaa Ghayri Taweelihi. Page: 170. Introduction by Shaikh Saaleh Al-Fawzaan and Shaikh Saaleh Aala Shaikh (may Allaah preserve them]


 A very small yet incredible example is the definition of a Sahaabi ! Shi'as as well as Non Muslims both bring about narrations to show how a sahaabi apostatized after having met the prophet (s.a.w) and indeed this is nothing but false speech. If we analyze, then not everyone who saw , met , conversed from the prophet (s.a.w) is known as a Sahaabi because had this been true then Abu Jahl (l.a) would have been a Sahaabi too. Nevertheless, the scholars come to our rescue and in the light of in-dept study and evidences they deduced the definition to be:

Whoever Met the Prophet (pbuh), Believed in him, and Died upon Islam (is considered as a Sahaabi). (Ibn Hajar Asqalaani's Al-Isaba 1/7, Dar Al-Ma’rifah, 2004, 1st edition)

As we see, 3 conditions are required to be a Sahaabi and this is what the Ahlus Sunnah have united upon. How would we (laymen) come to know of this? are we capable of understanding, gathering and then concluding apt derivatives from Qur'an and sunnah? do we have that much knowledge ? do we consider ourselves who have read maybe a few fifty pdf files, or online documents and some audio/video lectures to be equal to those scholars? Have we forgotten that those video and other lectures where we learnt from are from scholars themselves?

Al-Hasan al-Basri رحمه الله said:“If it were not for the scholars, the people would have behaved like cattle.” [al-Tabsirah of Ibn al-Jawzee (2/193)]


for the qur`anic verse that states : " they recite it with its true recitation"

وقال الحسن: هم الذين يعملون بمحكمه، ويؤمنون بمتشابهه، ويكلون ما أشكل عليهم إلى عالمه

Hasan al-Basri said (regarding it) , “They are those who act according to its rulings, and believe in its mutashaabihat [see Qur'an 3:7], and they refer back to those who know about that which confuses them.”


Shaykh Rabee’ ibn Hadee (hafidhahullaah) said: “And from here, many of the Salaf stated that the people of innovation are more harmful to Islam than the Jews and Christians. This was stated by many of the eminent scholars of Islam, from them: Ibn ‘Aqil and his teacher Abu al-Faḍl al-Hamdaani, Ibn al-Jawzee, Ibn Taymiyyah, et al. And from them al-Shawkaanee repeated this in his tafsir, “Indeed the people of innovation are more harmful to al-Islam than the Jews, Christians and heretics (zanaadiqah).

Why is that? Because many people trust them (i.e. the innovators) and therefore accept their falsehood and misguidance, but they do not put trust in the Jews, Christians and heretics (zanaadiqah) and do not take anything from them, so they are not harmed [by them].

However, they are harmed by those who the Muslims are deceived by (i.e. the people of innovation), accepting their lies, falsehood and misguidance.”


[Translated by Abu al-Ḥasan Maalik Adam al-Akhḍar]

Imam Al Awza'i said : "When Innovations emerge (e.g SHABE MERAJ AND ITS FABRICATED VIRTUES) and the People of Knowledge do not show rejection against it, it become the Sunnah" [Tahdheeb Sharaf Ashaabul-Hadeeth of al-Khateeb al-Baghdaadee (p.46)]

Abdullah ibn Mas’ud reported: The Messenger of Allah, peace be upon him, said,


ما من نبي بعثه الله في أمة قبلي إلا كان له من أمته حواريون وأصحاب يأخذون بسنته ويقتدون بأمره، ثم إنها تختلف من بعدهم خلوف يقولون مالا يفعلون ويفعلون ما لا يؤمرون، فمن جاهدهم بيده فهو مؤمن، ومن جاهدهم بقلبه فهو مؤمن، ومن جاهدهم بلسانه فهو مؤمن ، وليس وراء ذلك الإيمان حبة خردل


“Allah did not send any Prophet in the nations before me except that he was given disciples and companions who followed his way and obeyed his command; then, after them came their successors who said what they did not practice, and who practiced what they were not commanded. He who strove against them with his hand was a believer, and he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer; beyond that there is no faith even the size of a mustard seed.” [Sahih Muslim, Book 1, Number 81]

An example of the above hadeeth being implemented :

Tariq ibn Shihab said: The first to begin the sermon on the Day of Eid before prayer was Marwan. A man stood and said, “Prayer comes before the sermon.” Marwan said, “This has been done away.” Abu Sa’id remarked: This man has done his duty. I heard the Messenger of Allah, peace and blessings be upon him, say,

"مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ"


“Whoever sees evil, let him change it with his hand; and if he is unable, then with his tongue; and if he is unable, then with his heart, and that is the weakest level of faith
. [Sahih Muslim 49]


Shaikh al-Islaam, Ibn Taymyyah رحمه الله said:

“It was said to Imaam Ahmad ibn Hanbal: ‘A person who fasts, offers the prayers, and does I`tikaaf (seclusion in the Masjid) more beloved to you or the one who speaks against the Ahl al-Bid`ah?’ He (Imaam Ahmad) said: ‘If he stands (in the night), prays and does I`tikaaf, then these are all for himself. But when he speaks against the Ahl al-Bid`ah, then this is for (the welfare of) the Muslims and this is better.’

(Ibn Taymiyyah continues): So he (Imaam Ahmad) has made it clear that this benefits all the Muslims in general regarding their Deen, similar in nature to Jihaad in the Cause of Allaah.” [Majmoo` al-Fataawa (28/231-232)]

az-Zuhree: "Teaching a Sunnah is more superior than two hundred years of worship." [Ahmad ibn Hanbal, Usool-u-Sunnah, Chapter Six: The Distinguishing Signs of Ahlus-Sunnah]

Al-Abbas bin Al-Walid that Uqbah said:

I was once with Artah bin Al-Mundhir when one of the people in the gathering said, “What do you say about a man who sits with the followers of the Sunnah and mixes with them, but when the followers of Bidah are mentioned he says, ‘Spare us from mentioning them, do not talk about them?’” Artah said, “He is one of them (i.e. he is also from the people of bidah), do not let him confuse you about his condition.” I felt this was strange, so I went to Imam Al-Awzaee (one of the senior most tabe tabain) – and he used to clarify these matters when they came to him. He said, “Artah is right, the matter is as he said; this person forbids talking about (i.e.Ahlul Bidah), so how can people be on guard against them if they are not exposed?” (Recorded by Imam Ibn Asakir in Tareekh Dimishq Vol 8 page 15)



The ummah needs knowledgeable people at all times and in all places. A nation without knowledge and scholars will live in illusions and sink in darkness. In Surah al-Tawba where Jihad was declared as an obligation, Allah said that even in this circumstance there should be a group of people who should stay behind and study and teach - source people - ulama. The Qur’an called them “Li yata faqqahu fildeen.”

“...It is not desirable that all of the believers take the field in time of war: From within every group, in their midst. some shall refrain from going forth to war, and shall devote themselves instead to acquiring a deeper knowledge of the faith, and thus be able to teach their home-coming brethren, so that these too might guard themselves against evil.” [9:122]

Here in this link you will find the scholars show their hatred towards bid'ah, warn from it and from their quotes we can learn their insight-ness, their piety, their knowledge and wisdom .

Link 1 : Why bid'ah is the most dangerous thing ever ! - by scholars

Link 2 : Criticism of the scholars on shia'as

Link 3 : The indisputable virtues and importance of Sahaaba - by scholars



6.5) Their Authority and Power


There is an article dedicated to show the authority of the salafus saliheen :


Table of contents

1-The definition of the Salaf us Saaliheen

2-Proofs from the Qur’an

3-Proofs from the traditions of the Prophet & his companions

4- Instances when the understanding of the Salaf us Saaliheen is most required

4.1   Ijmaa (Concensus)

4.2   Ijtihaad of the Salaf in issues that required them

4.3   In issues of Islam that need to be learnt by looking and personal tutorship and cannot be obtained by books alone

5- Fataawa of the scholars on adhering to the understanding of the Salaf

6- They used to say so-and-so is a Salafi

7- The books that enlist the sayings & fataawa of the Salaf

8- Answers to some questions

9- Is opposition of the Salaf even rational or logical?

10- Conclusion

Link: http://fahmalhadeeth.com/the-obligation-of-seeking-knowledge-via-the-understanding-of-the-salafus-saliheen/



Ibn `Abbaas رضي الله عنهما narrated that the Messenger of Allaah صلى الله عليه وسلم said:

يَدُ اللَّهِ مَعَ الْجَمَاعَةِ

“Allaah’s Hand is with the Jamaa`ah.” [Sunan al-Tirmidhee (2166) and graded as “Saheeh” by Shaikh al-Albaanee in Saheeh al-Jaami` (8065), via ilm4all blog]

Ibn `Umar رضي الله عنهما narrated that the Messenger of Allaah صلى الله عليه وسلم said:


إِنَّ اللَّهَ لَا يَجْمَعُ أُمَّتِي - أَوْ قَالَ: أُمَّةَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَلَى ضَلَالَةٍ، وَيَدُ اللَّهِ مَعَ الجَمَاعَةِ، وَمَنْ شَذَّ شَذَّ إِلَى النَّارِ


“Indeed Allaah will not gather my Ummah” - or he said: “The Ummah of Muhammad صلى الله عليه وسلم upon misguidance, and Allaah’s Hand is over the Jamaa`ah, and whoever deviates, he deviates to the Fire.[Sunan al-Tirmidhee (2167) and graded as “Saheeh” by Shaikh al-Albaanee except for the part: “and whoever deviates, he deviates to the Fire.”]

It was narrated that `Arfajah bin Shuraih Al-Ashja`ee رضي الله عنه said: I saw the Prophet صلى الله عليه وسلم on the Minbar addressing the people. He صلى الله عليه وسلم said:


إِنَّهُ سَيَكُونُ بَعْدِي هَنَاتٌ وَهَنَاتٌ فَمَنْ رَأَيْتُمُوهُ فَارَقَ الْجَمَاعَةَ أَوْ يُرِيدُ تَفْرِيقَ أَمْرِ أُمَّةِ مُحَمَّدٍ صلى الله عليه وسلم كَائِنًا مَنْ كَانَ فَاقْتُلُوهُ فَإِنَّ يَدَ اللَّهِ عَلَى الْجَمَاعَةِ فَإِنَّ الشَّيْطَانَ مَعَ مَنْ فَارَقَ الْجَمَاعَةَ يَرْكُضُ


“After me there will be many calamities and much evil behavior. Whoever you see splitting away from the Jamaa`ah or trying to create division among the Ummah of Muhammad صلى الله عليه وسلم, then kill him, for the Hand of Allaah is with the Jamaa`ah, and the Shaitaan is with the one who splits away from the Ummah, running with him.” [Sunan al-Nasaa’ee (4020) and graded as “Saheeh” by Shaikh al-Albaanee in Saheeh al-Jaami` (3621)]

“The hidden specialty of this Ummah – and what is correct - is in regards to al-Ijmaa`, in reality they are one Jamaa`ah (i.e. no other nation had this feature before). This is because the Prophet صلى الله عليه وسلمwas sent to the whole of mankind, but the Prophets before him where sent to a particular nation only; they were only a part from the whole. It is confirmed upon every nation (before us) that the Believers among them were not centralized in one era (i.e. the Jurisdiction changed with different nations)*; whereas in this Ummah the Believers (in regards to the Sharee`ah) are centralized (i.e. irrespective of the time and place, the Jurisdiction is one). And the Hand of Allaah is with the Jamaa`ah. Therefore – and Allaah knows best – this is the correct summary”

Example: for Banu Israa'eel, the Sharee`ah during the time of Yaqoob عليه السلام was different than that during the time of Moosaa عليه السلام. It again changed during the era of `Eesaa عليه السلام. But for the Muslims it is the same till the Day of Judgment. Taken from ilm4all blog

Ibn Mas’ood (r.a) said was: “Allaah looked into the hearts of His slaves and found that the heart of Muhammad (peace and blessings of Allaah be upon him) was the best of all His slaves’ hearts. So He chose him for Himself and sent him with His Message. Then He looked into the hearts of all His slaves after the heart of Muhammad (peace and blessings of Allaah be upon him) and He found that the hearts of his companions were the best of all His slaves’ hearts, so He made them the helpers of His Prophet, fighting for the sake of his religion. So what the Muslims (actual scholars) think is good (in the light of Qur'an and sunnah) is good before Allaah and whatever the Muslims think is bad is bad before Allaah.”

[Ref: Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani in Takhreej al-Tahhaawiyyah, 530 (or hasan mawqoof in 469), As-Suyuti also reported (narrating from the judge Abu Sa’eed when he was answering a question regarding the qawa’id {rules} of Al Sha’afi school) in Al-Ashbah wa Natha’ir 7-8; Ibn Katheer in Tuhfath at-Taalib 39; Az-Zarqaani in Mukhtasar ul-Maqaasid 889; Ahmad Shaakir in Musnad Ahmad 5/211 and said ‘This is Mawqoof sahih from Ibn Mas’ood’; Ahmad Shaakir in ‘Umdatul Tafseer min Tafseer ibn Katheer 1/820 and said ‘Isnaadahu Sahih’; Shaykh Muqbil al-Wadi'y recorded this in Sahih al Musnad 856 and said ‘Hassan’ ; Ibn Taymiyyah in Minhaj as-Sunnah 2/77 and said ‘Isnaad Ma’roof’; Ibn Hajar asqalaani in al-Amali al-Mutlaqah 65 said ‘Hassan’ and authenticated it in ad-diyarah (2/187) ; Al-Haythami in Majma’ az-Zawaahid 1/182 ; Ibn Qayyum in al-Ṭuruq al-ḥukmiyah fi al-siyasah al-shariyah 81 said ‘Proven from Ibn Mas’ood ‘ ; Ibn Qayyum also said the same in Al-Furusiyah 299; as-Sakhawee in al Maqaasid al Hasanah (no. 959) said ‘Mawqoof Hassan’; Ibn Mulqan and many others ]


﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا﴾


{And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination.} [Surah al-Nisaa’ (4): 115]

The first one to use this Aayah as an evidence was Imaam al-Shaafi`ee رحمه الله, thereafter people followed him in using this verse as an evidence.

The reasoning: The meaning of “opposing the Messenger صلى الله عليه وسلم” is: opposing and violating him in that which he had brought from his Lord; and the “way (path) of the Believers” means: that which the Believers (starting from the Companions) have chosen/agreed upon from the speech, the actions and beliefs. This is because the “path of the Believers” (Sabeel al-Mu’mineen) is mentioned in a singular form which generalizes everything pertaining to the Deen. Allaah تعالى made it a cause of punishment for everyone who opposes the Messenger and follows the path of other than that of the Believers. Allaah تعالى used the conjunction “و” (and) to combine the ruling on those who oppose the Messenger and those who follow other than the path of the Believers. So following the path of other than the Believers becomes impermissible as it is impermissible (Haraam) to oppose the Messenger صلى الله عليه وسلم.



The status of al-Ijmaa` is next only to the text from the Kitaab and the Sunnah and this is the Madhhab of the Salaf al-Saaleh, as has been established by Shaikh al-Islaam Ibn Taymiyyah رحمه الله. In fact Imaam al-Nasa’ee made a whole chapter entitled: “Chapter: Ruling According to the Consensus of the Scholars” and narrated the following reports:

It was narrated from Shuraih رحمه الله that: He wrote to `Umar رضي الله عنه, to ask him (a question), and `Umar رضي الله عنه wrote back to him telling him: “Judge according to what is in the Book of Allaah; if it is not (mentioned) in the Book of Allaah, then (judge) according to the Sunnah of the Messenger of Allaah صلى الله عليه وسلم. If it is not (mentioned) in the Book of Allaah or the Sunnah of the Messenger of Allaah صلى الله عليه وسلم, then pass judgment according to the way the righteous passed judgment. If it is not (mentioned) in the Book of Allaah, or the Sunnah of the Messenger of Allaah صلى الله عليه وسلم, and the righteous did not pass judgment concerning it, then if you wish, go ahead (and try to work it out by yourself) or if you wish, leave it. And I think that leaving it is better for you. And peace be upon you.” [Sunan al-Nasa’ee (5399) and graded as “Saheeh” by Shaikh al-Albaanee, taken from ilm4all]

It was narrated that `Abdur-Rahmaan bin Yazeed said: The people asked `Abdullaah (Ibn Mas`ood) رضي الله عنهtoo many questions one day, and `Abdullaah said: “There was a time when we did not pass so many judgments, but now that time is over. Now Allaah سبحانه وتعالى has decreed that we reach a time when, as you see, (we are asked to pass many judgments). Whoever among you is asked to pass a judgment after this day, let him pass judgment according to what is in the Book of Allaah. If he is faced with a matter that is not mentioned in the Book of Allaah, let him pass judgment according to the way His Prophet صلى الله عليه وسلم passed judgment. If he is faced with a matter that is not mentioned in the Book of Allaah and concerning which His Prophet did not pass judgment, then let him pass judgment according to the way the righteous passed judgment. If he is faced with a matter that is not mentioned in the Book of Allaah, and concerning which His Prophet and the righteous did not pass judgment, then let him strive to work it out, and let him not say 'I am afraid, I am afraid.' For that which is lawful is clear and that which is unlawful is clear, and between them are matters which are not as clear. Leave that which makes you doubt for that which does not make you doubt.” [Sunan al-Nasa’ee (5397, 5398) and graded as “Saheeh” by Shaikh al-Albaanee, taken from ilm4all]

[Note: There is a Hadeeth in Sunan Abu Dawood and al-Tirmidhee on the authority of Mu`aadhرضي الله عنه that the Prophet صلى الله عليه وسلم, said something similar, but it is “Da`eef”. taken from ilm4all]



Ishaaq ibn Raahawaih (d. 238H), the teacher of Imaam al-Bukhaaree, said:

If you were to ask the ignorant people about the Main Body (the Jama'a of scholars which forms the Ijmaa i.e consensus) they would say, The majority of people. They do not know that al- Jamaa'ah is the Scholar who clings to the narrations from the Prophet (saallallahu alayhi wasallam) and his way. So whoever is with him (the scholar) and follows him, then he is al-Jamaa'ah. [Reported by Aboo Nuíaym in Hilyatul-Awliyaah]

Ibn `Umar narrated that the Messenger of Allâh ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ said: ``Indeed Allâh will not gather my Ummah ’’ -- or he said: ``[Muhammad's] Ummah upon deviation, and Allâh's Hand is over the Jamâ`ah , and whoever deviates, he deviates to the Fire

This is a very detailed topic and cannot be discussed here for now. So know that Ijmaa i.e the agreement of the scholars is a Hujjah for the Ummah and this is the command of Allah and his prophet (s.a.w) and the one who denies this absolutely then :

Shaikh al-Fawzaan حفظه الله answers: Absolute denial of al-Ijmaa` tantamount to Kufr and apostasy from Islaam. Absolute denial of al-Ijmaa` - that the person says that there is no consensus at all – then he is a Kaafir. As for the one who denies some aspects of al-Ijmaa`, then this is debatable, and his words should be analyzed; is he correct or is he incorrect?

This is because there are issues where it is claimed that there is Ijmaa` regarding them, but (in reality) no consensus is reached in these regards. But as for the one who absolutely denies the consensus and says that they are not proof, then he is a Kaafir. He is a Kaafir in Allaah عز وجل, because al-Ijmaa` is there, and all praise be to Allaah. The scholars have consensus regarding `Aqeedah (Creed), they have consensus regarding Tawheed of Allaah عز وجل, and they have consensus regarding the prohibition of Ribaa (Usury and interest), and they have consensus regarding the impermissibility of Zinaa (adultery and fornication), and they have consensus regarding the issues of Deen which are known due to necessity. The one who absolutely rejects the consensus is a Kaafir. As for the one who rejects some aspects of it, then there might be a reason, so he is to be looked at and examined.

Source: http://www.alfawzan.af.org.sa/node/2387



Ibn Hazm رحمه الله said: “al-Ijmaa` is a principle from the principles of this pure religion, towards which one returns (to for rulings); and the one who rejects it, who after evidence has been established against him that there is Ijmaa` (on any given issue) but still rejects it, is a Kaafir.” [Maraatib al-Ijmaa` (1/7)]


6.6) THEIR GOD FEARING NATURE (out of a million examples only a few are chalked out below)


Shaykhul Islaam Ibn Qayyim al-Jawziyyah in his "Al Fawaaid: P.162" quotes From the Sayings of 'Abdullaah ibn Mas'ood 

A man in the company of ‘Abdullaah ibn Mas'ood said: “I do not wish to be from amongst the companions of the Right Hand, I wish to be from amongst the Muqaraboon (those who are brought close (to Allaah)!"

So ‘Abdulllaah said: "But here is a man who wishes that if he died he would not be resurrected [from fear of Allaah]." Meaning himself.

He left his house one-day and people followed him, so he said to them:

"Is there anything that you need?"

They said:

"No, but we want to walk with you."

He said:

"Go back, because it is lowly /dishonorable for the follower and a Fitnah for the one being followed."

He also said:

"If you knew about me what I know about myself, you would pour sand over my head.

None of you should make Taqleed (blindly follow) another man in regards to his religion, if he [one being followed] believes then he believes and if he disbelieves then he disbelieves. If you had to blindly follow someone, then take those who have passed away as examples, for indeed those who are alive are not safe from Fitnah.

“Look for you heart it three places:

1) When you are listening to the Quraan;

2) in the circles of remembrance [of Allaah];

3) and when you are alone.


If you don’t find it in these places, then ask Allaah to bless you with a heart for indeed you have no heart.

Indeed people have become proficient in speech, so he whose deeds are in accordance to his speech, then he is the one that will attain his portion of reward, and he whose deeds are in opposition to his speech, then he is one that only rebukes himself.

Truly I believe that a man forgets knowledge that he once possessed due to a sin that he practices.

Knowledge is not in narrating a lot, but knowledge is fear [of Allaah].

قال الأوزاعي: أنبئت انه كان يقال: ويل للمتفقهين بغير العبادة والمستحلين للحرمات بالشبهات

Abu Amr Al-Awzaai said: I was told that it used to be said: Woe to the Seekers of Fiqh for other than Worship and to those making lawful what is forbidden through doubts [and suspicions]. [ Sunan Al-Daarimi # 187]

Wallahi, i cannot do justice to this topic for there are numerous virtues and topics that can be installed in this section, however to keep it comfortable for the readers i am only skimming through some topics and that too in a short manner. But know oh Readers ! that the scholar is the sword of this deen, when they fall, the deen will fall for we are too busy earning our bread and living our luxury. We neither have the time nor the courtesy to spend our life in the cause of the Allah, to achieve the eternal life !

7) THE FATAAWA OF SCHOLARS FROM OUR ASLAAF AGAINST INTERPRETING RELIGION OR RELIGIOUS RULINGS AND TEXTS AS PER ONE'S OWN PERSPECTIVE



There are many Marfoo` and Mawqoof narrations which warn us from self interpretation. I have enlisted the debates that took place between Sahaaba and those who either rejected the hadeeth or mis interpreted the Qur`an. I have even given examples of the same from our salaf. You can read them in this book titled " Refuting Munkarul Hadeeth by proving the authority of Sunnah from Islamic texts"  : http://fahmalhadeeth.blogspot.in/2013/09/refuting-munkarul-hadeeth-by-proving.html

From page no. 43 onwards In sha allah. or you can have a look at the index and chose your area of interest .

If you want to read SOME OF the Marfoo` and Mawqoof ahadeeth on this topic please see : http://the-finalrevelation.blogspot.com/2014/02/warning-from-self-interpretation-of.html

There are many narrations and 30+ fataawa from our aslaaf forbidding self interpretation and refuting such idealogies. For the sake of brevity i have mentioned only few in this article.


1) Allaamah Ibn Abi al-Izz al-Hanafi (D. 792) writes in the explanation of Aqeedah Tahaawiyyah:

 ولا يشاء مبطل أن يتأول النصوص ويحرفها عن مواضعها الا وجد الي ذالك من السبيل.

“No deviant person wishes to make a Ta’weel (wrong interpreation or mis understanding )of texts and alter them from various sides except that he would find a way to do it” [Sharh al-Aqeedah at-Tahaawiyyah (189 or 89)]

Moreover, he writes under the harms of corrupt Ta’weel

: وهذا الذي أفسد الدنيا والدين وهكذا فعلت اليهود
 والنصاري في نصوص التوراة والإنجيل وحذرنا الله أن نفعل مثلهم وأبي المبطلون الا سلوك سبيلهم، وكم جني التأويل الفاسد علي الدين وأهله من جناية؟ فهل قتل عثمان رضي الله عنه الا بالتأويل الفاسد! وكذا ما جري في يوم الجمل، وصفين، ومقتل الحسين رضي الله عنه، والحرة! وهل خرجت الخوارج، واعتزلت المعتزلة، ورفضت الروافض، وافترقت الأمة علي ثلاث وسبعين فرقة، الا باتأويل الفاسد.

“And this approach has played havoc with religion and life. This is what the Jews and Christians did with the texts of the Torah and Gospel. Allaah has warned us against doing the same. But vicious people have not heeded the warning and have in fact followed in their footsteps. What harm the Ta’weel has done to Islaam and Muslims! Was not Uthmaan (radiallah anhu) killed because of a Ta’weel of the texts? Did not the battles of the Camel and Siffeen, the killing of Al-Husayn (radiallah anhu), and the incidents of Al-Harrah take place on account of it? Did not the Khaarijis, Mu’tazilis, and Raafidis commit their heresies because of it? And did not the Muslim nation become divided into seventy three sects because of it?” [Sharh al-Aqeedah at-Tahaawiyyah (189)]

He further writes:

 وأما اذا تأول الكلام بما لا يدل عليه ولا اقترن به ما يدل عليه، فباخباره بأن هذا مراده كذب عليه، وهو تأويل بالراى وتوهم بالهوى.

 “And if someone interprets a speech to mean what it does not imply and what is not indicated by other evidence, then his claim that what he is saying is what the speaker means, is a lie upon him; and it is nothing but a subjective interpretation and wishful imagining.” [Sharh al-Aqeedah at-Tahaawiyyah (198)]

2) Imam Abu Haneefa (r.h) said:   Adhere to the Athaar (narration) and way (Tareeqa) of the salaf and beware of newly invented matters for all of it is innovation [Reported by as-Suyooti in Sawn al-Mantaq wal-Kalaam p.32]

3) Imam al Barbaharee (d. 329 H) said : the foundations upon which the Jamaa’ah is made clear is the companions of Muhammad sallalaahu ‘alaihi wa salaam . They are the Ahlus Sunnah wal-Jamaa’ah, so whoever does not take (Islamic principles or matters) from them has gone astray and innovated, and every innovation is misguidance, and misguidance and its people are in the fire [Kitaab Sharh us-Sunnah (2) of Imam al-Barbahaaree]

4) Imam al-shatbi (d.777h) said : Everyone who follows the mutashaabihat (ambiguous) , or twists the underlying reasons, or gives a meaning to the ayat not given to it by the Salafus Saalih or clings on to the very weak and unauthentic ahadith, or takes that which is apparent as a proof for every action , saying or belief (which is) in agreement with his objectives and intentions, not finding a fundamental proof for understanding it in a manner- then this is the method of deduction and derivation which gives rise to innovations and those who innovate [al-I’tisaam (1/231) of as-Shatbi]

Al-Sha’bī once said to me, “When these [people] report to you from Allāh’s Messenger – praise and peace of Allāh be upon him, adhere to it; but when they merely opine, throw it in the trash.” [Al-Dārimī, Al-Sunan 1:78.]

Imam ash-Shaabiti in his al-'Itisaam said in regards to the people who follow their desires:

اتخذوا الرجال ذريعة لأهوائهم

"They take men as an excuse for following their desires."

He goes on to say: بحثوا عن أقوال العلماء في المسألة المسؤول عنها حتى يجدوا القول الموافق للسائل فأفتوا به ، زاعمين أن الحجة في ذلك لهم قول من قال : اختلاف العلماء رحمة

"They look for statements of scholars on a particular issue they asked about until they find the answer that pleases the questioner. So they take that fatwa contending that the evidence for that (i.e. their act of seeking that opinion they like) is the statement: 'The difference of opinion amongst scholars is a mercy'."

5) Imaam Ibn ‘Abdul Haadi (d 745 H) : It is not permissible to invent an interpretation about an ayah or a sunnah which was not there in the time of Salaf, nor did they have any knowledge of it, nor explain it to the Ummah. Since this would mean that the salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth?! “ [As-Saarimul Munki (p.427) of Ibn ‘Abdul Haadi]

6) Imam Ibn al-Qayyum (d. 756) said : Inventing an explanation with regards to the book of Allah to which the salaf and the scholars are in opposition – necessitates one of the two things :

(i) Either the explanation is in itself a mistake or

(ii) that the sayings of the salaf which run contrary to it are in error ! And no one with an ounce of intellect would doubt that the one whose saying is in opposition to that of the salaf is (actually) the one who is mistaken and in error [Mukhtasar as-Sawaa’iqul –Mursalah (Z/128) of Ibn al-Qayyum]

Allaah تعالى said:

{O you who believe! Raise not your voices above the voice of the Prophet (صلى الله عليه وسلم), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.} [Surah al-Hujuraat (49):2]

Imaam Ibn al-Qayyim رحمه الله commented on the above:

“If just raising their voices above the voice of the Prophet صلى الله عليه وسلم was a reason to make their deeds fruitless (and futile), then what about those who give precedence to their own opinions, intellects, preferences, politics, and understanding over and above that which the Prophet صلى الله عليه وسلم came with? Is it not that these are more liable to have their deeds rendered futile?”

[I`laam al-Mooqi`een (1/41)] 



Ibn ul-Qayyim (rahimahullāh) states: “To sum up: The splitting of the People of the Book and of this Ummah into 73 sects is only understood via their interpretations.” (Ilaamul Muwaqi’een 4/317)


 
7) Al-Hâfidh Ibn ‘Abd Al-Barr states in Jâmi’ Bayân Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibâ’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning.”

8)  ‘Umar b. Al-Khattâb – Allâh be pleased with him – said:

Verily, the followers of opinion (such as self interpretations based on their own reasoning) are the enemies of the Sunan (the teachings of Allâh’s Messenger as passed down in hadith): they were unable to preserve them (the sunnah by memorizing or acting upon it) and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. As a result they went astray and misguided

[Narrated from `Amr ibn Hurayth by al-Daraqutni in his Sunan (4:146), al-Bayhaqi in al-Madkhal (p. 190), Ibn Hazm in al-Ihkam (6:213), and al-Lalika'i in Sharh Usul I`tiqad Ahl al-Sunna (1:123 or article 200). See the definition of permissible ra'i by Ibn Hajar in Fath al-Bari (1959 ed. 13:189) and Ibn al-Qayyim in I`lam al-Muwaqqi`in (1:83) as well as al-Kawthari's Fiqh Ahl al-`Iraq and the introduction to al-Tahanawi's I`la' al-Sunan.  Ibn Abî Zamanîn, Usûl Al-Sunnah article 8]




Umar ibn `Abdulaah al-Ashaj said: `Umar Ibn al-Khattaab رضي الله عنه said:

“(Soon) there will come (a group of) people, arguing with you regarding the Mutashaabih (unclear verses) of the Qur’aan. So debate with them using the Sunnah (of the Prophet
صلى الله عليه وسلم). For verily the As-haab al-Sunan (those who know the Sunnah of the Prophet صلى الله عليه وسلم) are the most knowledgeable people about the Book of Allaah تعالى.”

[Narrated by al-Darimi in his Sunan, al-Khatib in Tarikh Baghdad (14:286), and al-Lalika'i in Sharh Usul I`tiqad Ahl al-Sunna (1:123 and al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/559-560)]
 



9)
Ibn Hazm said
: "What indicates a person’s weak religion and fear of God, is that he seeks for an opinion that suits his desire." [al-Ihkam 5/64]


10) Imaam Aboo ’Amr ’Abdur-Rahmaan Ibn ’Amr al-Awzaa’ee (d.179H) said:

“Stick to the aathaar of those who have preceded (man salaf), even if the people reject you. And beware of the opinions of men, even if they beautify it for you with speech. So the affair is young and you are upon a Straight Path with regards to it.”

[Saheeh: Related by al-Bayhaqee in al-Madkhal (no. 233), al-Khateeb in Sharaf Ashaabul-Hadeeth (no. 6), Ibn ’Abdul-Barr in al-Jaami’]

Al-Awzaa`ee رحمه الله said: One of the people of desires was arguing with `Alee Ibn Abee Taalib رضي الله عنه. So Ibn `Abbaas رضي الله عنهما said to him (`Alee):

“O Abu al-Husain! (They) interpret the Qur’aan as per there wishful thinking, so you’ll say (something) and they’ll say (something back). Rather, fight them back with the Sunnah (of the Prophet صلى الله عليه وسلم), for verily they cannot lie about the Sunnah.”

[al-Faqeeh wal-Mutafaqqih of al-Khateeb al-Baghdaadee (1/560)]


11) Narrated: Ali ibn Abu Talib : If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper but I have seen the Messenger of Allah (peace_be_upon_him) wiping over the upper part of his shoes. [Sunan Abu Dawood, Book of purification, Hadith no. 162, 164 and also see hadith no. 163 last part. Some graded it weak but Albani graded it as saheeh, However the matan is saheeh ]


12) Imam Al-Dhahabee (r.h) said : in the introduction to his book al-’Uluww li’l-’Aliyy al-Ghaffār’: “O ’Abdullāh, If you love justice then stop at the texts of the Qur’ān and Sunan and then look at what the Companions and the Tābi’ūn stated along with the commentaries of the Imāms of tafsīr with regards to the verses and with whatever has been related from the madhab of the Salaf. So either you speak with knowledge or you remain silent with gentleness.” 

[Ref: Wasitiyyyah Ahlus Sunnah Baynal Firaq pgs. 102-103]


13)
Ibn Rushd,(520 h to 595 h
) said in his book “Manahijul Adillah Fee ‘AqaadilMillah" page 150:

This was the status of innovated sects with respect to Shari'ah. Each of these sects misunderstood Shari’ah in a way different than the other sects, claiming their understanding to be the objective of the Legislator. This tore the Shari’ah to several pieces, and distancedit from its original position.

The Legislator knew that this was likely to occur so He (Allah) said (via the prophet that) : My nation will devide into 73 sects, all will be in the hell fire, except for one”. He meant by this "one" the sect which goes by the apparent verses of Shari'ah and does not misunderstand them.

When you look at the amount of deviation that has occurredin the Ummah during this time, you will find that most of it was due to misunderstanding.

And the first to modify this great cure were: al-Khawarij, then Mu’tazilites, then Ash’aris, then  the Sufis. Then came Abu Hamed who caused the valley to landslide over the villages

8) SHOWING FEW EXAMPLES WHEREIN CERTAIN SCHOLARS WHO REFERRED BACK TO THEIR SCHOLARS FOR A FATWA AND REFUTED THE USE OF LOGIC IN CONTRARY TO TEXTS :

Ayub as-Sakhtiyani (d. 131 AH) said:

أجسر الناس على الفتيا أقلهم علما باختلاف العلماء، وأمسك الناس عن الفتيا أعلمهم باختلاف العلماء

"The most bold among the people in giving verdicts is the one with the least knowledge of the differences among the scholars, and the most careful of the people in giving verdicts is the one with the most knowledge of the differences among the scholars."

[Ref: Jami' Bayan al-'Ilm wa Fadlihi, Narration No. 1525]



It is narrated that Ibn ‘Abbaas, may Allaah be pleased with him, performed Tawaaf with Mu‘aawiyah, may Allaah be pleased with him, one day and saw him touching all the corners  of the Ka‘bah. Ibn ‘Abbaas, may Allaah be pleased with him,disapproved of that and said to him, "Why do you touch these two corners (i.e. the Iraqi and the Syrian corners), and the Prophet, sallallaahu ‘alayhi wa sallam, did not touch them?" Mu‘aawiyah, may Allaah be pleased with him, replied (using his understanding), "Nothing from the House should be abandoned." Ibn ‘Abbaas, may Allaah be pleased with him, recited (what means): {There has certainly been for you in the Messenger of Allaah an excellent pattern (to follow)} [Qur'aan 33:21] Thereupon Mu‘aawiyah, may Allaah be pleased with him, said, "You are absolutely right

[Al-Awsat by At-Tabaraani (3/17) also in Musnad Ahmad as quoted by Shaykh Ibn Uthaymeen (r.h) in his tapes/fatwa on the topic of "Errors in tawaaf"]


And this shows the pinnacle of his piety in issuing fatwas, and this was concerning glucose injections, in one of his lectures he mentioned a ruling concerning them and one of the people present objected with a medical opinion which went against the fatwa that the Shaikh had given, so the Shaikh announced that he [now] withheld judgement until he would go and ask his Shaikh, the ’Allaamah ’Abdul-’Aziz ibn Baaz, may Allaah have mercy on him. Then the next day he came back and gave them the fatwa of his Shaikh.”

[Al-Jaami’ li-Hayaatil-’Allaamah Muhammad Ibn Saalih al-’Uthaimeen, p. 23; Giftsofknowledge wordpress]


8) Conclusion :

The understanding and logic is thrown away in front of a teacher's knowledge who in this case is the prophet (S.a.w)

The scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever).

Note: This does not mean that a student of knowledge is not to rule on issues altogether. What is meant here is that he should not rule on issues related to current occurrences, from the outset, especially those that are ambiguous from it. As for the clear issues, which are not ambiguous, then he is not required to refer to them (i.e. the scholars) and he can pass a ruling based on the evidences and scholarly understandings that are present.


Look at the example of Yahyaa bin Ya’mar Al-Basree and Humaid bin ‘Abdir-Rahmaan Al-Himayree Al-Basree, when the Qadariyyah appeared in their time and they began to manifest contradictions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be declared disbelievers or that they be pronounced innovators and removed from the fold of Ahlus-Sunnah wal-Jamaa’ah. However, they did not rush into making a ruling against them. Rather, they went to those who held the position of being referred to with regard to issues of knowledge, from the scholars. And he was ‘Abdullaah bin ‘Umar ibn al-Khattaab رضي الله عنهما. So they informed him of what occurred to them and he issued a ruling to them stating the misguidance and deviation of (this group of) the Qadariyyah (and not making takfeer).

Yahyaa bin Ya’mar said: “The first person who spoke (deviant views) with regard to Al-Qadar in Basrah was Ma’bad Al-Juhnee. Humaid bin ‘Abdir-Rahmaan Al-Himayree and I set out to make Hajj or ‘Umrah, and we said to each other: “If only we could meet one of the Companions of Allaah’s Messenger so that we could ask him about what these people are saying about Al-Qadar. So Allaah granted us that ‘Abdullaah bin ‘Umar ibn al-Khattaab رضي الله عنهما enter the masjid. So I and my companion gathered around him – one of us on his right and the other on his left. I felt as if my companion entrusted me with speaking to him, so I said:

“Abu ‘Abdur-Rahmaan (i.e Ibn Umar), a people have appeared in our land that recite the Qur’aan and pursue knowledge…[and he mentioned some other points about them]…and they claim that there is no such thing as Al-Qadar (Divine Pre-Decree) and that it is rejected.”

He responded: “If you meet these people, inform them that I am free from them and they are free from me. By the One whom ‘Abdullaah bin ‘Umar swears by (i.e swears by Allah), if one of them had the likes of Mount Uhud in gold and he were to give it away in charity, Allaah would not accept it from him, until he believes in Al-Qadar.“ Then he said: “My father reported to me…” [
Saheeh Muslim (no. 93) or Book 1, Hadith 1]

And look at the example of Zubayd ibn Al-Haarith Al-Yaamee when the Murji’ah appeared in his time and he saw that they had oppositions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be ousted from the fold of Ahlus-Sunnah wal-Jamaa’ah. Yet, he did not rush into making a ruling against them. Instead, he went to one who had the position of being referenced in religious matters in his time from the people of knowledge and fatwaa, those who took their knowledge from the Seniors amongst the Companions, who in this case was Abu Waa’il Shaqeeq bin Salamah Al-Asadee Al-Koofee (rahimahullaah).

So Zubayd went to him informing him of what had occurred, and Abu Waa’il issued a fatwaa to him based on a text from Allaah’s Messenger, which indicated the falsehood of the misconceptions of the Murji’ah and their deviating from Ahlus-Sunnah. Zubayd said: “When the Murji’ah appeared, I went to Abu Waa’il and mentioned that to him, so he said: ’Abdullaah narrated to me that the Prophet صلى الله عليه وسلم said:

سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ‏

‘Reviling a Muslim is sinfulness and fighting against him is disbelief.’” [
Reported by Al-Bukhaaree (48) and Muslim (218)]

This was Taken from :  "Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah" (pg. 34-39)


9) MOCKING OR INSULTING THE SCHOLAR


 عن كعب بن مالك رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : “من طلب العلم ليجاري به العلماء أو ليماري به السفهاء أو يصرف به وجوه الناس إليه أدخله الله النار”  رواه الترمذي (مشكوة – مرقاة ٢٧٨/١)

Ka’b bin Malik (may Allah be pleased with him) said: the Messenger of Allah (Allah bless him and give him peace) said: “Whoever seeks knowledge in order to compete with the scholars, or to debate with the foolish, or to draw people’s attention, Allah will put him into the Fire.” (Narrated from Tirmidhi as taken from Mishkat).

Ka’b ibn Malik reported: The Prophet, peace and blessings be upon him, said, “Whoever seeks knowledge in order to show off to the scholars, or to argue with the foolish, or to attract the attention of people, then he will go to Hellfire.” [ Shu’b Al-Iman Al-Bayhaqi 1635, Sahih as per Suyuti]

A'isha reported Allah's Messenger (may peace be upon him) as saying: The most despicable amongst persons in the eye of Allah is one who tries to fall into dispute with others (for nothing but only to display his knowledge and power of argumentation). [Sahih Muslim Book 33, Number 6447]

Abu Umamah reported: The Messenger of Allah, peace and blessings be upon him, said, “No people go astray after being guided except that they indulge in arguments.” Then he recited the verse, “They strike an example for you only to argue; rather, they are a quarrelsome people.” (43:58) [Sunan At-Tirmidhi, Book of Exegesis, Number 3253, Sahih]


PAY ATTENTION TO WHAT Shaykh Sulaymaan Ar-Ruhaylee said :


From the reasons for deviation is contempt for the scholars. Indeed this is a matter which makes one weep. This, O brothers, is deviation in itself and it is a cause for deviation as well. From deviation and its reasons is that the youth belittles the scholars of the Sunnah; that the youth belittles the cultivating scholars who cling to the Book and the Sunnah; and that the youth belittles the cultivating scholars who have spent the entirety of their lives teaching legislative knowledge from its legislative foundations; those who have spent their entire lives in the obedience of Allaah, the Glorified and High. The pious people have testified for them as having obedience and uprightness, and they have established the responsibility of (disseminating) knowledge and Fataawaa. Yet these youth belittle these scholars and revile them. This makes him prey for the devils from mankind to lead him to despicableness from the perspective of doubts and the perspective of desires. You would be saddened, O slave of Allaah, when you see a youth who is negligent as it relates to the obedience of Allaah; he abandons the obligations and commits the prohibited acts; yet he reviles the scholars. He says:

“We do not want these scholars. They have such and such with them or they do so and so. We want those scholars who we do not hear within their speech: „This is Haraam.‟ We do not hear within their speech: „That is obligatory.‟ We only hear from them admonition which does not make us responsible for anything nor does it make anything binding upon us. As for those scholars who they refer to as "major scholars ,‟ we have no desire for them and do not have any concern for them. They are this and they are that.”

You would be greatly amazed and deeply saddened when you see a youth who has the signs of good upon him; the Sunnah is apparent upon him; good is seen within his outward actions; yet you seen him holding gatherings for belittlement of the scholars and revilement of the cultivating scholars; for the purpose of decreasing their status; for making light of their worth. That, O brothers, is a dangerous form of deviation and it is a reason for dangerous deviation. The remedy for that is that the youth be cultivated upon respecting the cultivating scholars, taking their verdicts, giving them their rights, honoring them, defending their honor, and to be distant from those who give sermons and lectures with pother than this. Likewise, teaching them to be distant from all of that which chases the youth away from the cultivating scholars of the Ummah, whether with a good intention or an evil intention.

Shaykh Al-Fawzaan, may Allaah preserve him, said:

“It is obligatory to respect the scholars of the Muslims, because they are the inheritors of the Prophets. Belittlement of them is considered belittlement of their position and belittlement of their inheritance from the Prophet and belittlement of the knowledge which they carry. Therefore it is obligatory to respect them due to their knowledge and status within the Ummah and due to the responsibility which they shoulder for the betterment of Al-Islaam and the Muslims. If the scholars are not trusted then who will be trusted? If trust for the scholars is lost then who will the Muslims turn to for resolution of their problems and for clarification of the legislative rulings? The Ummah will be
lost and chaos will spread.”

The Shaykh, may Allaah give him Tawfeeq, has told the truth. And we see some of that (which he mentioned). We see many of us have abandoned the verdicts of the firm scholars and have begun running behind the opinions of people who do not have except a scanty amount of knowledge. We ask Allaah to give us uprightness and to aid us in establishing that which is obligatory upon us in returning our families to the goodly trees of the scholars which have firm roots and

[Source: http://mtws.posthaven.com/from-the-reasons-for-deviation-contempt-for-the-scholars-shaykh-sulaymaan-ar-ruhaylee]


10) SOME ADVICES TO ADOPT TOWARDS SCHOLARS WITH REGARDS TO BEHAVIOR




Tawoos bin Kaysaan -Rahimullaah – said:

من السنة أن يوقر العالم

It is from the Sunnah to respect and honour a scholar.’

[Ref: Jamia’ Bayan al-Ilm wa Fadleeyhi 1/255; Translated by Abbas Abu Yahya]


As-Siqli-Rahimullaah – said:

قال مالك : عليكم بمعرفة أهل العلم والتماس برهم وواجب عليكم ألا تمروا بقرية يبلغكم أن بها عالما واحدا إلا أتيتموه تسلمون عليه .

‘Malik said: It is upon you to get to know the people of knowledge and to attempt to be good to them. It is obligatory upon you that you do not pass by a village where it has reached you that therein  is a scholar there, except that you visited him to give salaams to him.’

[Ref: al-Jamia’ 9/347; Translated by Abbas Abu Yahya ]


Shaikh al-Albani: The problem with the youths of today is, as soon as they have learned something new, they think that they know everything. (al-Huda wan-Nur 861, )

Shaykh al-Albanee also said : I have noticed how people who subscribe to our Da`wah become a bit fond of themselves and self-deceived after a while. After having finished reading some books, you see how they become independent. If one then points it out and says that the Shaykh has a different opinion, he says: ”He has his and I have mine.”

(al-Huda wan-Nur 256)


 
Ibn-ul-Qayyim:
The prophet said that ignorance is a disease and that its cure is to ask the scholars. (ad-Da’, p. 8, afatwa.com)

It is reported that ‘Abdullâh b. Al-Mubârak – Allâh have mercy on him – said:

It is right that an intelligent person does not undervalue three [types of people]: the scholars, the rulers, and [his Muslim] brothers. Whoever undervalues the scholars will lose his afterlife, whoever undervalues the rulers will lose his worldly life, and whoever undervalues his brothers loses his good character and conduct. [Al-Dhahabî, Siyar A’lâm Al-Nubalâ`17:251.]


Awn bin Abdullah said: I said to (Ameer ul Momineen) Umar bin Abdul Aziz:It is said: 'Indeed if you are able to become a scholar, then become a scholar, and if you are unable, then become a student, and if you are unable to become a student, then love them, if you are unable to love them, then do not have hatred towards them' so 'Umar bin 'Abdul Azeez replied, 'Subhaan Allaah! Allaah the Mighty and Majestic has even given this one an exit

[Narrated by Abu Khaythama, Faswi in Muarifat al Tareekh 3/398,399, Ibne Abdul Bar in Jame Byan al Ilm 1.142-143]


It is reported from Al-Sha’bī that he said: Zayd b. Thābit – Allāh be pleased with him – once mounted [his horse or camel] to ride it, so Ibn ‘Abbās – Allāh be pleased with them – took hold of the reins [to serve him by leading his ride]. When he did this, Zayd said (out of respect for him), “Don’t do this o cousin of Allāh’s Messenger – Allāh’s praise and peace be upon him.” Ibn ‘Abbās said, “This is what we have been told to do with our scholars (i.e. respect them and serve them).” Zayd said, “Show me your hand.” Ibn ‘Abbās held out his hand, and Zayd kissed it and said, “And this is what we have been told to do with the Ahl Al-Bayt (Family) of our Prophet – Allāh’s praise and peace be upon him.”  [Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawaāhir Al-’Ilm 4:146, et al]

10.1)  Finally, good manners towards the shaykh

Knowledge cannot be gained only from books; you must also have a shaykh whom you trust to open the door to knowledge and keep you from making mistakes. So you must have good manners towards him, for this is the way to success, learning and strength. So you must honour, respect and be polite to the shaykh. Observe the utmost standards of etiquette when you sit with your shaykh and speak with him. Ask questions in a proper manner and listen attentively. Be polite when studying the book with him and do not try to argue with him or compete with him. Do not initiate conversation with him or walk ahead of him or speak too much in his presence, or interrupt him or interrupt him when he is teaching. Do not pressurize him to give you an answer, and avoid asking him too many questions, especially in front of other people, for this will make you appear to be showing off and make him bored with you. Do not call him directly by his name or nickname; rather say “O my shaykh” or “O our shaykh” (Yaa shaykhi or Yaa shaykhunaa)

If you think that the shaykh has made a mistake, do not let that make him lose respect in your eyes, because that will deprive you of his knowledge. Who is there who is entirely free from error? See Hilyat Taalib al-‘Ilm by Shaykh Bakr Abu Zayd 

Do not take your books as your only tutors. 
--------------

The `Ulema say 

(من أعظم البلية تشييخ الصحيفة)

From the greatest of calamities is to take books as the shaykh. 

Imam shaf`ee also said likewise. The scholars always point out that whoever takes or tries to take the understanding of the religion from the stomach of the books only will loose the knowledge of rulings, principles, manners, etc 

وكان الشافعي يقول: من تفقه من بطون الكتب ضيع الأحكام

[Ref:  ابن جماعة، تذكرة السامع ص 87] 

Finally, 

التعوذ بالله من تشييخ الصحيفة

the shuyukh/salaf used to seek allah's refuge from taking their books as their shuyukh 

See: http://the-finalrevelation.blogspot.com/2013/06/the-obligation-and-importance-of.html


All good is from Allah and all mistakes are Mine. May allah guide us

4 comments:

  1. assalaam walaikum brother may Allah reward you.

    please make direct pdf tab so the article can be downloaded easily.

    ReplyDelete
  2. Walaykum Assalaam. waiyyak akhi/ukhti. In sha allah will work out something.

    ReplyDelete
  3. As Salaamu 'Alaikum Brother Final Revelation, My name is Abu Kanaaz What's your real name and from whom did you take knowledge, Baarakallaahu feekum?

    ReplyDelete
    Replies
    1. Walaykum Assalaam. sorry i don't like to disclose my personal identity however the manhaj i follow is of the salafus saliheen or ahl al-hadeeth. a list of Indo pak scholars i benefit from are mentioned on another website of mine. You may see it here : www.booksbyulema.blogspot.com . As for the arab ulema and students then the list of whom we benefit from is very lengthy.

      Delete

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