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[Must read] Hunting For Mistakes And The Vulture Culture – Destroying Correct Cultivation

September 8, 2013 Leave a comment

In the name of Allah, the Most Merciful, the Most Compassionate

Words from Shaykh Muhammad Nasir ud-Din al-Albani:

“Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation – as it seems to us, and Allah knows best – that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So it is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da’wah to the Book and the sunnah – or as we say, ad-da’watus-salafiyyah, the greatest cause of this splitting, and Allah knows best, is the following of whims and desires and the evil dictates of one’s soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice.”

Silsilatul-Huda wan-Nur (784/1), dated the 1st of Rabi’ al Awwal 1414H (9 December 1993)

 

 

Words from Shaykh ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz:

“What has become common in this age, is that many of those who ascribe themselves to knowledge and calling to good, fall into belittling many of their brothers who are well-known preachers, and speaking against the honour of the students of knowledge and the preachers. This is done sometimes secretly in their circles, sometimes on cassettes which are then circulated amongst the people, or sometimes publicly mentioned in their gatherings in the mosques. And this matter opposes the command of Allah and His Messenger from a number of angles … So I sincerely advise those brothers who have fallen into slandering and maligning the preachers, that they should repent to Allah, the Most High, for what they have written with their own hands, and what they have said with their own tongues; which may have been a cause for corrupting the hearts of some of the youths; filling their hearts with hatred and malice, and pre-occupying them away from acquiring beneficial knowledge and calling to Allah, because of being pre-occupied with qil and qal (gossiping and rumour mongering); and with speech about this person and that person; and with hunting for the mistakes of people, and burdening them with this. Likewise, I sincerely advise them that they should redress whatever they have done, and declare themselves free from the likes of these actions, through writing: or methods other than this. They should remove whatever may have entered the minds and thoughts of those who listened to them, and they should take to doing those fruitful actions that will draw them closer to Allah, and which will be of benefit to the worshippers. They should beware of being hasty in pronouncing takfir, tafsiq or tabdi upon people, without the truth being explained, and without the proofs being established. The Prophet, sallallahu ‘alayhi wa sallam, said, ‘Whosoever says to his brother: ‘O unbeliever’ then it will return to one of them.’The authenticity of this hadith has been agreed upon.”

Majmu’ Fatawa wa Maqalat Mutanawwi’ah (7/311-314), abridged.

 

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Words from Shaykh Muhammad Salih ibn al-’Uthaymin:

“It is essential for a student of knowledge to safeguard his time from being wasted. And time wasting occurs in a number of ways: Firstly, that one leaves committing to memory and revising what one has read. Secondly, that one sits with his friends and indulges in vain and idle talk which contains no benefit. Thirdly, and this is the most harmful of them upon a student of knowledge – that he has no concern except pursuing people’s statements with he said this and he said that (ma qila wa ma qala) and with what occurred and what is taking place regarding an issue that is of no concern to him. And there is no doubt that this is from a weakness of [his] Islam, since the Prophet, sallallahu ‘alayhi wa sallam, said, “Part of a person’s good Islam is to leave alone that which does not concern him.” And busying oneself with qila wa qala and excessive questioning are time-wasters. And it is, in reality, a disease which, when it comes into man – we ask Allah for well-being – it becomes his greatest concern. Due to this, he may even sometimes show enmity (‘ada) to one who does not deserve enmity, or show allegiance (wala) to one who does not deserve allegiance, because of concerning himself with these issues which pre-occupy him away from knowledge, under the pretext of ‘championing the truth’, whilst this is not the case! Rather, this is part of pre-occupying oneself with an issue that does not concern him. If, however, a report comes to you without you having pursued or sought it, then all people receive news, but they do not busy themselves with it, nor does it become their greatest concern. This is because this pre-occupies the student of knowledge, corrupts his affair and opens up for the ‘ummah the door of bigoted partisanship (hizbiyyah), which then splits the ‘ummah.”

Kitabul-’Ilm (204-205)

 

 

Words from Shaykh ‘Abdullah al-Ghunayman:

Amongst the consequences of the actions of these individuals is that they have confused the thoughts of many of the youth. Thus, as a result, some youths have strayed from the path of guidance and have begun to follow what those – who criticize others, and who have stood in the path of da’wah and blocked the path of Allah – have drawn up for them. Some of the youth, as a result of those individuals who criticize others, now sense a great gap between them and the Scholars, and now harbour great misgivings, causing them to stay away from the Scholars. Some have begun to categorize people according to what he hears from these people, saying: so and so is from the ikhwan, because he talks, visits or sits with a person from the ikhwan; or that such and such is sururi; or such and such is from the profiterors [i.e. those who wish to please everybody, even at the expense of the truth], etc. The amazing thing is that these people imagine that by doing so, they are applying the methodology of al-jarh wat-ta’dil. However, they have adopted in this action, ignorant leaders who are misguided and who misguide others. Thus, it is upon the Muslim to fear Allah regarding himself and those poor souls who are not even a quarter, or a tenth of the learned.

 

There occurs in the authentic hadith, “That Allah guides through you even a single person, is better than the choicest of camels.” [Related by al-Bukhari (2942), from Sahl ibn Sa’d, radiallahu ‘anhu]

 

Meaning that it is better for you in this world. Likewise, whosoever misguides even a single person, will bear a great burden; as Allah, the Most High, said, after mentioning the story of one of the Adam’s children killing his brother:

 

“Because of that, We ordained for the Children of Isra’îl that whosoever kills a person, not because of a life for a life; or killed a person in order to spread corruption upon the earth, it is as if he has killed the whole of mankind.” [Al-Qur’an 5:32]

 

Thus, to send someone astray in his religion is far far greater than killing him. So statements regarding matters of religion must be stated along with their proofs from either Allah’s Book, or the sunnah of His Messenger, sallallahu ‘alayhi wa sallam, and that when making such statements one should seek by that the Face of Allah Alone; and also one should ascertain if the harm resulting from such speech is not greater than the benefit, or that one’s intention is not due to envy of a particular individual, or due to the following of one’s desires.

Al-Hawa wa Atharuhu fil Khilaf (33-34)

 

Related read:

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

• Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

• The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

 

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Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

May 21, 2013 Leave a comment

 

What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

 

This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.

 

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.

 

Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

 

 

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu ‘Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu ‘Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet Sallaahu ‘Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.

 

Reference: Al Ajwibah Al Mufeedah ‘an Asilat Al Manaahij Al Jadeedah: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).

Translator: Abdur Raoof Muhammed, Abu Sumayyah

Date Published: Friday 17 June, 2005

Taken from: www.madeenah.com

 

The Evil Scholar by Aboo Bakr al-Aajurree [Rahimahullah]

May 11, 2013 Leave a comment

 

In describing the evil scholar, Aboo Bakr al-Aajurree said:

“He has become infatuated with love of this world, and with praise, honor and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewelry for this world, but he does not adorn his knowledge with action upon it…

 

So these characteristics and their like predominate in the heart of one who does not benefit from knowledge, so whilst he carries these attributes his soul will come to have love of status and position – so that he loves to sit with kings and the sons of this world. He loves to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport, servants, fine clothing, delicate bedding and delicious food.

 

He will love that people throng to his door, that his saying is listened to, and that he is obeyed – and he can only attain the latter by becoming a judge (qaadee) – so he seeks to become one. Then he is unable to attain it except at the expense of his Religion, so he debases himself to the rulers and their helpers, serving them himself and giving them his wealth as a tribute. He remains silent when he sees their evil actions after entering their palaces and homes. Then on top of this he may praise their evil actions and declare them good due to some false interpretation in order to raise his position with them.

 

So when he has accustomed himself to doing this over a long period of time and falsehood has taken root in him – then they appoint him to the position of judge (qaadee) and in so doing slaughter him without a knife [1]. Then they have bestowed such a favour upon him that he is obliged and has to show his gratitude to them – so he takes great pains to make sure that he does not anger them and cause them to remove him from his position.

 

But he has no concern about whether he angers his Lord, the Most High, so he misappropriates the wealth of orphans, widows, the poor and the needy, and wealth bequested as waaf (religious endowment) for those fighting Jihad and the nobles of Makkah and al-Madeenah, and wealth which is supposed to be of benefit to all the Muslims – but instead he uses it to satisfy his clerk, chamberlain and servant.

 

So he eats that which is haraam and feeds with that which is haraam and increases that which is a proof against him. So woe to the one whose knowledge which the Prophet (salAllahu ‘alayhi wa sallam) sought refuge from and ordered us to seek refuge from.

 

This is the knowledge which the Prophet (salAllahu ‘alayhi wa sallam) mentioned, saying, “Those amongst the people receiving the severest punishment on the Day of Ressurection is the scholar who is not given benefit through his knowledge by Allaah.”[2]

 

He (salAllahu ‘alayhi wa sallam) used to say, (Allaahumma innee a’oodhubika minal arba’I, min `ilmin laa yanfa`u, wa min qalbin laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aa in laa yusma`u) “O Allaah I seek Your refuge from knowledge which does not benefit; from a heart which does not fear; from a soul which is never satisfied; and from a supplication which is not heard.”[3]

 

And he (salAllahu ‘alayhi wa sallam) used to say: (Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u) “O Allaah I ask You for beneficial knowledge, and I seek Your refuge from knowledge which does not benefit.”[4]

 

– quoted by Ibn Rajab al-Hanbali in the Evil of Craving for Wealth and Status

——-

 

[1] alluding to the saying of the Prophet (saw), “He who is appointed as a judge has been killed without a knife.” Reported by Ahmad, Aboo Dawood (transl. 3/1013/no.3564) and at-Tirmidhee who declared it hasan. I say: Its isnaad is saheeh.

 

[2] Reported by Ibn `Abdul-Barr in Jaami` Bayaanil-`Ilm (1/162) and al-Aajuree (pp.93-94) and at-Tabaranee in as-Sagheer (1/1831) and others and its chain of narration is very weak since it contains ‘Uthmaan ibn Miqsam al-Burree who was accused of lying and fabrication. It is however reported as being the saying of Abud-Dardaa only, with an authentic chain of narration. It is reported by ad-Daarimee (1/182) and others.

 

[3] Reported by Ahmad, Aboo Dawood (transl. vol.1/p.401/no.1543) and others, all with the wording, “O Allaah I seek Your refuge from four: from knowledge which does not benefit…” The hadeeth was declared to be saheeh by al-Haakim and adh-Dhaabee agreed, and it has supports from a number of the Companions.

 

 

[4] Reported with the wordy by al-Aajuree (p.134) and Ibn Hibbaan (no.2426). It is also reported by Ibn Maajah (no.3843) and Ibn `Abdul-Barr (1/162) with the wording, “Ask Allaah for beneficial knowledge and seek Allaah’s refuge from knowledge which does not benefit.” Its chain of narration is hasan (good) and there is similar narration from Umm Salamah reported by Ibn Maajah and others.

 

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

April 28, 2013 Leave a comment

 

This issue, in reality, is one of the most serious drawbacks of knowledge, rather, if you will, you can say that it depletes the many blessings (i.e. barakah) that are found in knowledge. Many of the Salaf (i.e. pious predecessors) have spoken very thoroughly and extensively about this issue. If jealousy (i.e. hasad) takes  hold of the student of knowledge it will destroy his hereafter, and the more he finds himself consumed by it, the greater and more severe the harm will be.

 
Jealousy is an obstacle that infringes on the student’s ability to seek knowledge, his ability to be present during the dissemination of knowledge and likewise, infringes on his ability to comprehend what he hears of knowledge. Many communities have not escaped this issue although the people vary as it relates to it. Some are largely engrossed in it and others are barely affected by it.

 
Therefore, it is imperative that much is said about the topic of jealousy due to its danger and the prevalence of it amid the students of knowledge, especially amongst those who are contemporary peers to one another, because it corrupts their endeavor of seeking knowledge. Allah commented on the mischief of the jealous individual in His book as well as the Prophet (Sallahu alaihi wa salam) who also warned against his ill nature. We all read the statement of Allah:

“…and from the evil of the jealous person when he gets jealous” {113:6}
And we read:

“Or are they jealous of the people because of what Allah has bestowed upon them from His bounty…” {4:54}
And we read the statement of the Prophet (Sallahu alaihi wa salam):

“And don’t become jealous of one another…”

(Collected Saheeh Al Bukhari)

 
And the statement of the Prophet:

“There is no jealousy except in two situations: A man whom Allah has given him the Book (i.e. Qur’an) and he recites it day and night. And a man whom Allah has given wealth and he spends it in charity day and night.”

(Collected Saheeh Al Bukhari)

 

 
Jealousy has reasons and at the same time, it is a disease that can be cured. If you have some degree of jealousy in you, then you should be extremely cautious and never negligent of it, because jealousy is like vegetation, in that, the more it is nourished the more it will continue to grow and develop, so as long as the individual continues to be careless about it and neglects to rid himself of it. The hatred that is produced as a result of jealousy is more foundational with the desire than the hatred caused by anything else, as the poet said:
“For every type of hatred there is hope for its eventual love, except the hatred of the individual who envies you due to jealousy!”

 
Sheikh ul Islam Ibn Taymiyah (may Allah have mercy on him) said:

“There is no human body that is free from jealousy; however the noble one conceals it while the ignoble one reveals it.”

The human being is weak by nature and is subjected to many character-flaws because of it and from these flaws is that of jealousy, especially between contemporary peers and especially between the students of knowledge.

Imam Ath Thahabi (may Allah have mercy on him) commented:

“There was no community that was free from division and jealousy except the prophets and messengers.”

 
If the jealous individual would consider his condition for a moment, he would notice that, by his jealousy, he is actually displaying his discontentment with the divine decree (i.e. Qadr) of Allah in that, when Allah bestows a blessing on one of His servants, the jealous person either physically or verbally expresses his displeasure with the bounty Allah conferred upon him.

 
This character-flaw increases the heart in coarseness and distances the slave from any hope of good. And if we were to open the door wide for sincere mutual advice to one another and request from our peers and our brothers sincere advice we would be able to avoid this evil pitfall. And it was because of this that Al Ahnaf Ibn Qays said:

“Reprimand is better than resentment!”

 
So if every one of us saw a particular fault or character defect in his brother, especially amongst the students of knowledge, and hastened to advise him and make du’a (i.e. supplication) for him, and reject any destructive criticism of him or any offensive insult or attack on his character, then many of our affairs would easily be rectified. Nonetheless, the desire of the individual pushes him to seek superiority over others by exposing their faults and thus the individual is not able to rid himself of this ignoble quality restrain it with the reins of taqwah (i.e. God-consciousness and fear of Allah) and piety.

 

[ “Millstones in the Path of Seeking Knowledge”,  Translated by Shadeed Muhammad on Sunday July 24, 2011 corresponding to the 23rd of Sha’ban 1432H in the City of Philadelphia.]

 

Related link:  Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

 

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

April 21, 2013 Leave a comment

 

These signs are minimized or increased depending on the strength of the jealousy in the individual. I am going to mention some of these signs so that perhaps the one who is tested with them can hasten to rid himself of them. I will restrict these signs only to those prevalent amid the students of knowledge.

 
The First: To rejoice at the mistake of his fellow student. 

The error of his fellow student is greater than the error of any other because his peer is the one who competes with him in being at the forefront and competes with him within the same community and thus he infringes upon his opportunity to be the elite show-off. So every time his peer errs or makes a mistake, his joy and happiness increases and he considers it a glad tiding of his own rise because he believes that the mistake of his fellow student translates into the rise or upliftment of his own pre-eminence. There are very few people who escape this particular sign. It is an internal matter of the heart that none knows of except Allah and then the individual himself. If there is anyone from amongst us who is in possession of this quality, then it is upon him to hasten with its removal and to repent to Allah from it.

 
The Second: To rejoice at the absence of his fellow student from the circles of knowledge.

To be happy at the absence of his peer from the circle of knowledge or to be happy at his lack of attendance in an affair that he could possibly debate or argue with you in. You will notice two peers from the students of knowledge, when they are together, one of them most likely contends with the other due to the possession of knowledge they both have. So when one of them is absent, the other is left to attend the circle of knowledge by himself exclusively and is able to stand out amid the rest of their peers. So he is overjoyed at the absence of his fellow student and he thinks that because of it, there is a possible rise in his level over him due to the fact that he has access to more knowledge than him.

 
The Third: It pleases him to hear someone insult his fellow student and call him offensive names.

It pleases him to hear someone insult his fellow student and call him offensive names and he actually finds himself content with this. Rather he doesn’t even try to stop the individual from back-biting his fellow student or insulting him and may even partake in or assist the individual in doing so! There is no doubt that this is haram (i.e. forbidden), as backbiting the average layman is impermissible, not to mention a student of knowledge whose benefit far surpasses just himself.

 
The Fourth: He has nothing positive to say about his fellow student when he is asked about him.

A new student of knowledge may come to the jealous student or a general questioner and ask about aparticular individual regarding something generally related to him and the jealous student will seize theopportunity to speak ill about him or to belittle his status as a student or to address him by an offensivename and there is no doubt that this sign is connected to the previous one.

 
The Fifth: To find difficulty within himself if a question is directed towards other than him or the response to a question is requested from his fellow student while he is present.

 

Two or three students may be present in a gathering and it may be requested from one of them to speak or a question might be directed towards him specifically and you will find that the jealous one is overcome by extreme difficulty and embarrassment while he tries diligently to act as if it doesn’t bother him. This is because the direction of a question to this fellow student in particular is from the most extreme calamities he can be afflicted with. If this individual would consider for a moment: This is the bounty of Allah which He bestows on whomsoever He wills, and the fact that the question was directed towards him, does not necessarily mean that he is more virtuous than you absolutely, then it would be easy for him to handle this.

 
The Sixth: To belittle the benefit or the knowledge his fellow student brings to the table.

The jealous student could possibly research an issue or the response to a certain problematic subject and turn many pages and search through many volumes and still not find the answer to his problem. On the other hand, his peer could do the same and come out successful. And when it is brought to his attention
that his fellow student did such, he belittles the effort he exerted.

But if it was brought to his attention that someone else did this, he would supplicate for him and praise him and even exaggerate the mere mention of his name!
However, if the benefit came to him by way of this particular student, he intentionally conceals his admiration for him and does his best to conceal the benefit which his fellow student was responsible for finding. This is because he considers the materialization of his fellow student’s reputation to be an infringement upon his own right to be recognized or a diminution of his own personality!

 

The Seventh: To try and find fault with the speech of his fellow student when he speaks or to criticize him when he responds to a question.

You will notice that when some of the people are in a gathering and a issue is brought up and someone responds to it, the one who has a disease or jealousy in his heart will try and find a pretentious problem in his response, rather he will try and create a mistake in his response or he will try and alter his speech from its apparent meaning or misinterpret his speech until he makes it erroneous and there is no doubt that this is the result of a disease in his heart

 

 

[ This was taken from the Shaykh’s monumental book “Millstones in the Path of Seeking Knowledge”  Translated by Shadeed Muhammad on Sunday July 24, 2011 corresponding to the 23rd of Sha’ban 1432H. in the City of Philadelphia.]

Related Links:

¶ Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

¶ The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

¶  Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

¶  Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

It is a must to differentiate between a scholar, preacher, admonisher, literary writer, student of knowledge, pious worshipper and others by Shaykh ’Abdul’Azeez bin Rayyis ar-Rayyis

February 24, 2013 Leave a comment

♣Bismillah Ar Rahmaan Ar Raheem♣

All praise belongs to Allah alone, the Lord of everything that exists. May Peace and Blessings of Allah be upon our beloved Messenger Muhammed (Sallallahu alaihi wasallam).

 

Today when the Scholars have become few and the speakers have  increased to great number, it is very important to clarify few things in this regard.

 

 

Firstly, to the Duats:

The ignorance has taken the place of Ilm and the speakers have taken the place of Scholars and the Masses except the few took these speakers as scholars. Every caller to Islam should take into account the position he belongs to and he  shouldn’t transgress that limit (position). We see  nowadays  that few callers to Islam take strange position in matters related to our Deen in contrary to well defined Rulings and they impart these deviant knowledge to the Masses.

 

It is obligatory on the Duaats to connect the masses to the Scholars of Ahl us Sunnah and should be limiting themselves from giving any ruling except the correct one.

 

 

Secondly, to the masses:

It is incumbent upon you o Ahl us Sunnah to differentiate between the Scholars and other than scholars like student of knowledge, duats, writer and others. You should listen to everyone who is on Correct Aqeedah but always make sure to make your reference point – the Kibar ulama. In case of any misunderstanding, always refer back to scholars who are well grounded in religion instead of taking the strange ruling or other than this.

 

 

Below is the short advice by Shaykh ’Abdul’Azeez bin Rayyis ar-Rayyis :

 

My brothers, it is a must to differentiate between a scholar, preacher, admonisher, literary writer, student of knowledge, pious  worshiper  and others. It is incorrect to mix them all together (as  being on the same level) otherwise we will fall into a grave calamity.

 

It is verified in the Two Saheehs from the hadeeth of Abu  Sa’eed (radi Allahu ’anhu) that the Prophet (sallallahu ’alayhi wassallam) said:

“Among those who came before you was a man who killed ninety-nine men. So he asked about where he could find the most knowledgeable of the people on earth. He was told to go to a Monk (a pious  worshiper), so the man asked him ‘I have killed ninety-nine people, is there any tawbah for me?’ The monk replied ‘No’. So the man killed him too to make the number of those who had killed one hundred. He then asked again about where he could find the most knowledgeable person on the earth and was told to go to a scholar. The man said to the scholar  ‘I have killed a hundred people, is there any tawbah for me?’ The scholar replied ‘Yes, what is there between you and tawbah? Go to such and such a land where there are some people worshipping Allah, go and worship with them.’” To the end of the hadeeth.

 

Pay attention brothers, when the matter became confused and mixed up and he did not differentiate between the pious  worshiper  and the scholar this calamity occurred.

 

When did the pious worshipper err?  When he transgressed his bounds, if he remained on what he was doing in terms of worship then  his action would not be censured, but when he transgressed this and placed himself into the position of the people of knowledge he erred and his recompense was to be killed.

 

Likewise,  those admonishers that you see who give sermons, or those reciters and du’at or others, when  they transgress their bounds – then know for certain that they are incorrect in doing so.

 

Thus, the people have to differentiate between the du’at, admonishers and reciters and between the ’Ulama and students of knowledge.

 

Source: [ From the Book: A Critique of the Statements of Dr Ā’id al-Qarnī by Shaykh ’Abdul’Azeez bin Rayyis ar-Rayyis, pg 17-18, Ninth Introduction]

 

Related Link:

• Beware of Going Beyond Your Level!

Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

February 23, 2013 Leave a comment

[ADVICE TO THE STUDENTS OF KNOWLEDGE FROM AHL US-SUNNAH]  (1)

Question:

May Allah show good to you, what is your advice about is widespread regarding the ikhtilaf among some of the students of knowledge wherein some make tabdi ’ of others for even the slightest doubt which may arise from another?

 

 

Answer from Shaykh Salih as-Suhaymi :

I brought attention to this in the advice which I gave (2)   and I said that it is upon the students of knowledge to fear Allah, ’Azza wa Jall, and that he should not be hasty in making tabdi ’, tafseeq or bringing down his brothers, and  that he should preserve his tongue. He should refer matters back to the senior scholars (al-’Ulama al-Kibar) as they are the ones who assess these matters.

As for what exists in some countries which do not have ’Ulama then you find them making tabdi ’ of each other while they are all small students of knowledge, and they  may not even be students of knowledge! They boycott and dispute with each other over the most insignificant of reasons without referring back to the firmly grounded ’Ulama. They may even make rulings on others or on some people or they may even make rulings on some senior students of knowledge by accusing them of irja ’ or by making tabdi ’ or tafseeq of them and the likes. I remind those people that they are upon danger and they will be called to account for all which emanates from their tongues, yes.

 

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(1) It can be heard here: http://plunder.com/nasi7a-talaba-mp3-download-f2c5acab4a.htm

(2)   Translator’s note: see the end of the lecture here, as the question is right at the very end of the beneficial lecture after an hour and eleven minutes, the lecture was given during this Summer’s annual 10th Imam Darul- Hijrah  Dawrah            at                   Masjid          Qiblatayn            in                     Madeenah                 1431       AH       (July       2010        CE)   http://www.alsoheemy.net/play.php?catsmktba=2753   (The link is not working at present due to some technical problem).

 

 

Related Links:

 • The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

• Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

• Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

 

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