Abu Taalib Deobandi, abu mohammed, sweetmuslimahk1, Taqwah, Naqshband66, mujaddid313, Acacia, Taalibah, AishaZaynap, Maria al-Qibtiyya, the fake shaykh, queenie, Jinn, Abdullah1 1 guest appreciates this topic.
"Knowledge is either a text which is revealed from an infallible source (meaning the Prophet صلى الله عليه وسلم), or a saying backed by a clear proof (referring to the sayings of the Companions رضي الله عنهم, their students (tabi'een رحمة الله عليهم) and subsequent scholars, supported by evidences). As for all else, then it is either false and rejected, or doubtful so its truthfulness or falsehood cannot be ascertained."
"If Allaah سبحانه و تعالى presents you with knowledge, then present Him with worship, and do not let your only concern be to narrate it to the people."
"May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste and do not enter into anything from it until you ask and see: Did any of the Companions of the Messenger of Allaah صلى الله عليه وسلم speak about, or did any of the scholars? So if you find a narration from them about it, cling to it, and do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire."
Shaykh Saalih al-Fawzaan said,
"Do not be hasty in accepting as correct what you may hear from the people especially in these later times. As now there are many who speak about so many various matters, issuing rulings and ascribing to themselves both knowledge and the right to speak. This is especially the case after the emergence and spread of new modern day media technology. Such that everyone now can speak and bring forth that which is in truth worthless; by this meaning words of no true value - speaking about whatever they wish in the name of knowledge and in the name of the religion of Islaam.
It has even reached the point that you find the people of misguidance and the members of the various groups of misguidance and deviance from the religion speaking as well. Such individuals have now become those who speak in the name of the religion of Islaam through means such as the various satellite television channels. Therefore be cautious!
It is upon you oh Muslim, and upon you oh student of knowledge individually, to verify matters and not rush to embrace everything and anything you may hear. It is upon you to verify the truth of what you hear, asking, 'Who else also makes this same statement or claim?', 'Where did this thought or concept originate or come from?', 'Who is its reference or source authority?'. Asking what are the evidences within the Book and the Sunnah? And enquiring where has the individual who is putting this forth studied and taken his knowledge from? From who has he studied the knowledge of Islaam?
Each of these matters requires verification through inquiry and investigation, especially in the present age and time. As it is not every speaker who should rightly be considered a source of knowledge, even if he is well spoken and eloquent, and can manipulate words captivating his listeners. Do not be taken in and accept him until you are aware of the degree and scope of what he possess of knowledge and understanding. As perhaps someone's words may be few, but possess true understanding, and perhaps another will have a great deal of speech yet he is actually ignorant to such a degree that he doesn't actually possess anything of true understanding. Rather he only has the ability to enchant with his speech so that the people are deceived. [1]
Yet he puts forth the deception that he is a scholar, that he is someone of true understanding and comprehension, that he is a capable thinker, and so forth. Through such means and ways he is able to deceive and beguile the people, taking them away from the way of truth.
Therefore, what is to be given true consideration is not the amount of speech put forth or that one cane extensively discuss a subject. Rather, the criterion that is to be given consideration is what that speech contains within it of sound authentic knowledge, what it contains of the established and transmitted principles of Islaam. As perhaps a short or brief statement which is connected to or has a foundation in the established principles of Islaam can be of greater benefit than a great deal of speech which simply rambles on, and through hearing you don't actually receive much benefit from.
This is the reality which is present in our time; one sees a tremendous amount of speech which only possesses within it a small amount of actually knowledge. We see the presence of many speakers yet few people of true understanding and comprehension." [2]
Notes:
[1] The Messenger of Allah صلى الله عليه وسلم said, "Indeed some eloquent speech is as effective as magic." [Saheeh al-Bukhari]
al-Imaam al-Khattaabee (may Allaah have mercy upon him) in his commentary on this hadeeth stated:
"The people differered regarding its interpretation. Some have said that it's a condemnation of employing artifice in speech and the use of contrivance in beautifying or embellishing it in order to please one's listeners, influence their hearts (and minds), mislead them from what is clear, and beguile them ... " [Ma`aalim as-Sunan]
"(The person desiring to give charity) should seek out people that will be purified with his charity, such as people of knowledge, because this will help them to study. And seeking knowledge is the most noble act of worship, if the intentions are sincere. Ibn al-Mubarak رحمه الله would only give his charity to people of knowledge. He was asked, 'Why do you not broaden (your charity to other people)?' So he responded, 'I don't know any station, after the station of prophethood, that is more noble than the station of the scholars. So, if one of them is restrained by (not being able to) provide for himself, then he will not have any time for knowledge, nor will he teach others. So to provide them time to study and teach is better (than giving to others).'"
"There were two brothers (that lived) at the time of the Prophet صلى الله عليه وسلم. One of them would come to the Prophet صلى الله عليه وسلم (to seek knowledge), whereas the other one would seek his sustenence (by working). So the one who used to seek his sustenence complained to the Prophet about his brother. The Prophet صلى الله عليه وسلم replied,
'It is possible that you are provided your rizq because of him!'" [1]
In another narration, the brother said, " O Messenger of Allaah! My brother does not help me at all!" So the Prophet صلى الله عليه وسلم replied,
"But it is possible that you are provided your rizq because of him!" [2]
In other words, one of the brothers busied himself with obtaining money, whereas the other one constantly accompanied the Prophet صلى الله عليه وسلم, eagerly learning and studying as much as he could. However, the brother that studied with the Prophet صلى الله عليه وسلم would rely on his brother for food and sustenence. Hence, his brother complained to the Prophet صلى الله عليه وسلم that he did not help him earn the money, yet shared with him the fruits of his own efforts, and ate and drank with him! So, the Prophet صلى الله عليه وسلم informed him that it was possible that the reason he was so successul in obtaining money was due to the blessings of his other brother studying Islaam. In other words, do not assume that your efforts are the sole reason for you being blessed with such abundant wealth; rather, instead of being ungrateful to your brother that he eats from 'your' money, it is very possible that that your brother is the source of your blessings! [3]
Notes:
[1] Reported by at-Tirmidhi (# 2448), and al-Hakim in his Mustadrak (1/93), who said of it, "This hadeeth is authentic according to the criterion of Muslim, and all of its narrators are trustworthy." Imam adh-Dhahabi رحمه الله agreed with him, as did Shaykh al-Albani رحمه الله (see Saheeh Sunan at-Tirmidhi, 2/274)
[2] Reported by Ibn 'Abdul Barr in his Jami' Bayan al-'Ilm wa Fadlihi (# 121)
[3] Shaykh Yasir Qadhi: 15 Ways To Increase Your Earnings From The Qur'an And Sunnah
"Allaah سبحانه و تعالى has not been worshipped through any means that is better than knowledge. And it is through knowledge that Allaah سبحانه و تعالى has trained His Prophet صلى الله عليه وسلم. Whoever hears knowledge should make it as a proof for himself between him and Allaah سبحانه و تعالى."
Shaykh Muhammad al-Ameen ash-Shinqeetee رحمه الله said,
"It is necessary for a Muslim to know that he does not speak a word nor give a ruling through a phrase or a sentence in regard to knowledge of this religion except that he is responsible for it in front of Allaah سبحانه و تعالى. This knowledge is a trust; so it is required that the one who has the responsibility of possessing it imagines the Paradise and the Fire in front of his very eyes.
Due to this, Imaam Ibn Daqeeq al-'Eid رحمه الله said that once when he was acting as a judge, and was serving in Egypt, an opponent in the court said to him, 'You have oppressed me,' and in some narrations it is stated that he said, 'Your statement is not said seeking the face of Allaah!' or something similar. He replied, may Allaah have mercy upon him, 'By Allaah! I have not uttered a single word in the past forty years except that I have prepared myself to answer for it in front of Allaah.'
So everything a student of knowledge says in debates and dialogues, everything he says when relating rulings, everything he says in matters of knowledge, is fully recorded from him, and he is responsible for it in front of Allaah سبحانه و تعالى.
However, the questioning about knowledge is not like the questioning about other matters. Everything someone says is recorded and he is duly responsible for it. But the questioning regarding knowledge is specific and distinct, as you are attributing it to the religion and to what has been legislated by Allaah سبحانه و تعالى. You are stating that the ruling of Allaah سبحانه و تعالى in this issue is such and such, or that this specific matter is obligatory, or that the matter is merely permitted without reward or punishment, or that this other matter is only recommended. So it is necessary to imagine the Paradise and the Fire in front of your eyes.
You should not give a ruling nor speak a word except that you have with you a portion of knowledge which you had come across or which was transmitted to you from the Sunnah of the Messenger of Allaah صلى الله عليه وسلم. As Allaah سبحانه و تعالى says (interpretation of the meaning): "Bring me a Book (revealed before this), or some trace of knowledge (in support of your claims), if you are truthful!" (Soorah al-Ahqaaf, 46:4)
Knowledge from the truthful individual is transmitted knowledge; that knowledge which, if a person speaks from it, should originate from the scholars and from the esteemed and honoured people of knowledge. Imaam ash-Shaafi'ee, may Allaah have mercy upon him, said, 'I am pleased to have Imaam Maalik رحمه الله as a proof and source for my assertion, between me and Allaah.' By this meaning that if Allaah سبحانه و تعالى asks him, 'From whom did you take this knowledge?' He can say: 'Imaam Maalik.'
"The excellence of knowledge is due only to the fact that it causes a person to fear and obey Allaah سبحانه و تعالى, otherwise it is just like anything else."
[al-Hafidh Ibn Rajab رحمه الله: Sharh Hadeeth Ma Dhi'ban Ja'i'an]
"The second type of seeking status and position over the people is through matters of the Deen such as knowledge, action and zuhd (shunning this world and its delights). This is more wicked than the first type, more disgraceful, more corrupt and more dangerous. This is because knowledge, action and shunning of this world are for seeking the high ranks and never-ending bliss that are with Allaah سبحانه و تعالى, and to seek nearness to Allaah سبحانه و تعالى. So if a person seeks through any of this some worldly end, then this is also of two types:
The first type is he who seeks wealth through it - then this is a part of craving after wealth and seeking it through forbidden means. Concerning this there is a hadeeth from the Prophet صلى الله عليه وسلم, 'Whoever seeks knowledge from that by which Allaah's Face is sought but does not learn it except for some worldly goal, then he will not smell the fragrance of Paradise on the Day of Resurrection.' It is reported by Imam Ahmad, Abu Dawood, Ibn Maajah and Ibn Hibbaan in his Saheeh from the hadeeth of Sayyiduna Abu Hurayrah رضي الله عنه from the Prophet (peace and blessings be upon him). [1]
The reason for this, and Allaah سبحانه و تعالى knows best, is that in this world there is a foretaste of Paradise and it is knowledge of Allaah سبحانه و تعالى, love of Him, being happy with Him, longing to meet Him, fearing Him and obeying Him. The way to this is shown by beneficial knowledge and he whose knowledge leads him to experience this foretaste of Paradise in this world will enter Paradise in the Hereafter, and he who does not smell its fragrance will not smell the fragrance of Paradise in the Hereafter.
Therefore the one who receives the severest punishment in the Hereafter is the scholar to whom Allaah سبحانه و تعالى does not grant the benefit of his knowledge. He is one of those people who will suffer the most severe regret on the Day of Resurrection since he had what was required to take him to the highest levels and most elevated stations [in Paradise] yet he used it only to attain the most lowly, inferior and contemptible ends. So he is like a man who had valuable and expensive pearls and sold them for a piece of animal dung, or something filthy and of no use. This is the condition of one who seeks this world with his knowledge, rather he is worse. Worse still is the one who seeks it by outwardly displaying that he is one who abstains from this world - this is a very despicable deception.
How well a certain wise person spoke when asked about the (true) Soofee, so he replied:
'He who wears the woolen clothes on top of purity and sincerity, whilst following the way of the chosen Messenger. Who tastes delight despite experiencing harshness, and the world is thrown behind his neck.'" [2]
Notes:
[1] Abu Dawood (trans. vol. 3, p. 1039, no. 3656) and others. Its chain of narration contains Fulaih Ibn Sulaimaan who is acceptable but has a poor memory - however, another narrator supports his narration in the report of Ibn 'Abdul Barr in al-Jaami' (1/190) so the hadeeth is saheeh
"The second type is he who through his knowledge, action and shunning of this world seeks leadership of the people and a position of honour above them, and that the creation should comply and submit to him and turn their faces to him. He seeks that it should become manifest to the people that he has greater knowledge than the scholars so that he can attain a status greater than theirs and so on. The appointed place for a person like this is the Hell-Fire. This is because intending to arrogantly raise oneself above the creation is itself something forbidden, then if one seeks it through the means of attaining the Hereafter then this is worse and more despicable than attempting it through use of worldly means such as wealth and leadership.
There occurs in the Sunan a narration from the Prophet صلى الله عليه وسلم, 'Whoever seeks knowledge in order to argue with the ignorant and to argue with the scholars, or to turn people's faces towards him, then Allaah will enter him into the Fire.' It is reported by Imaam Ahmad رحمه الله and at-Tirmidhee رحمه الله from the hadeeth of Sayyiduna Ka'b Ibn Maalik (may Allaah be pleased with him). [1]
Ibn Maajah رحمه الله reports it from the hadeeth of Sayyiduna Ibn 'Umar رضي الله عنهما and Sayyiduna Hudhayfah رضي الله عنه, and his wording is, '...then he is in the fire.' [2]
Ibn Maajah رحمه الله and Ibn Hibbaan رحمه الله in his Saheeh report the hadeeth of Sayyiduna Jaabir رضي الله عنه from the Prophet صلى الله عليه وسلم who said, 'Do not seek knowledge in order to compete with the scholars, nor to argue with the ignorant, nor to gain ascendency in the assemblies. So whoever does that, then the Fire, the Fire!' [3]
Ibn Adiyy رحمه الله reports its like from the hadeeth of Sayyiduna Abu Hurayrah رضي الله عنه, from the Prophet صلى الله عليه وسلم, and he added, '...Rather, learn if for the Face of Allaah and the Hereafter.' [4]
Also from Sayyiduna Ibn Mas'ood رضي الله عنه who said, 'Do not learn knowledge for three: To argue with it with the ignorant, nor to contend with the scholars through it, nor to turn people's faces towards yourselves. Rather seek by your saying and action that which is with Allaah سبحانه و تعالى - since it will remain and everything else will perish.' [5]
It is also established by Imam Muslim رحمه الله in his Saheeh from Sayyiduna Abu Hurayrah رضي الله عنه, from the Prophet صلى الله عليه وسلم who said, 'The first of the creation for whom the Fire will be kindled on the Day of Resurrection are three... from them is the scholar who recited the Qur'aan in order for it to be said that he is a reciter, and he learned knowledge in order for it to be said that he is a scholar, and it will be said to him, "That was said," then the order will be given regarding him and he will be dragged upon his face and flung into the Fire.' He mentioned the same regarding the one who gives charity in order for it to be said that he is generous, and the one who fights in Jihaad in order for it to be said that he is a brave person. [6]
Also from Sayyiduna 'Ali رضي الله عنه who said, 'O bearers of knowledge! Act upon it, since the scholar is the one who acts upon what he knows, so that his actions conform to his knowledge. For there will come a people who carry knowledge but it does not penetrate beyond their throats. Their knowledge will be contrary to what they manifest. They will sit in circles and vie with one another to the point that a man will become angry with one who sits with him if he sits with someone else and abandons him. Their actions in those assemblies of theirs will not be raised up to Allaah, the Mighty and Majestic.'
al-Hasan al-Basree رحمه الله said, 'Do not let the share of knowledge that one of you possesses be merely that the people say that he is a scholar.'
It also occurs in some reports that Prophet 'Eesaa (Jesus - عليه السلام) said, 'How can a person be from the people of knowledge if he only seeks knowledge in order to be able to narrate it, and does not seek it in order to act upon it.'
One of the Salaf said, 'It has reached us that he who seeks ahaadeeth merely in order to narrate them will not find the fragrance of Paradise,' meaning he whose only intention in seeking them is to be able to narrate them, and not to act upon them." [7]
Notes:
[1] Reported by at-Tirmidhee (#2654), al-Haakim (1/86) and al-Aajurree (p. 93). At-Tirmidhee said, "This is a singular (ghareeb) hadeeth, we do not know it except from this narration, and Ishaaq Ibn Yahyaa Ibn Talhah [one of its narrators] is not very strong in their view, some of them speak about him concerning his memory.' I say: Ibn Hajar says of him in at-Taqreeb, "Weak." However, it is strengthened by the following narration.
[2] The hadeeth of Sayyiduna Ibn 'Umar رضي الله عنهما has two chains from him, the first is reported by Ibn Maajah (#258), at-Tirmidhee (#2655) who declared it hasan and al-Aajurree (p. 92), and its chain of narration is munqati' (disconnected). The second is reported by Ibn Maajah (#253) and its chain of narration contains a weak narrator and one who is unknown. As for the hadeeth of Sayyiduna Hudhayfah رضي الله عنه, then it has three chains, the first is reported by Ibn Maajah (#259) and its chain of narration contains Ash'ath Ibn Sawwaar who is weak. The second is reported by al-Khateeb in Iqtidaa ul-'Ilmil 'Amal (#100) and contains Basheer Ibn 'Ubayd al-Madaarisee who is weak and is accused of lying. The third is reported by al-Khateeb in his Taareekh (9/446-447) and contains Abu Bakr ad-Daahiree who is abandoned and accused of lying.
[3] Reported by Ibn Maajah (#253), Ibn Hibaan (#90: Mawaarid) and others. Its chain of narration here is weak since it contains Ibn Juraij and Abuz-Zubayr, both of whom are mudallis reporting with 'an'anah [not clearly stating that he heard it directly from the narrator before him]. However the hadeeth is established since the author will mention a hasan (good) chain of narration for it afterwards.
[4] al-Khateeb reports it in al-Faqeeh wal-Mutafaqqih (2/88) from Ibn 'Adiyy with it and its chain of narration is hasan.
[5] It is reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/88-89) and its chain of narration is weak since it contains Muhammad Ibn 'Awn al-Khuraasaanee who is abandoned (matrook).
[6] The hadeeth is reported by Ahmad (2/322), Muslims (trans. vol. 3, p. 1055, #4688), an-Nisaa'ee (6/23-24) and others, however the hadeeth which they report begins, "The first of the people against whom judgement will be passed..." As for the words, "The first of the creation for whom the Fire will be kindled on the Day of Resurrection," then it is reported b Ibnul Mubaarak in az-Zuhd (#469), al-Bukhaaree in Khalq Af'aalil-'Ibaad (p. 42), at-Tirmidhee (#2382) who declared it hasan and others. Its chain of narration is saheeh.
"This is similar to the hatred of the Salafus-Saalih (the pious predecessors) that a person should put himself forward to give religious verdicts (fataawa) and to crave them, and to hasten to them, and to do it to excess.
Ibn Lahee'ah رحمه الله reports from 'Ubaydillaah Ibn Abee Ja'far رحمه الله in mursal form from the Prophet صلى الله عليه وسلم that he said, 'He who is boldest from you in giving religious verdicts, will be the boldest in proceeding to the fire.' [1]
'Alqamah رحمه الله said, 'They used to say, "The boldest of you in giving religious verdicts is the one having the least knowledge."'
al-Baraa' رحمه الله said: 'I met a hundred and twenty of the Ansaar رضي الله عنهم from the Companions of the Messenger of Allaah صلى الله عليه وسلم, and when one of them was asked about a matter there was not a single man amongst them except that he wished that his brother would suffice him (by answering).' [2]
In a narration there occurs the addition, '...so this one would refer it to another, and he would refer it to someone else until it would eventually return to the first one.'
So those who give religious verdicts should realise that they are transmitting Allaah's orders and prohibitions, and that he will be made to stand to account and be questioned about it.
ar-Rabee' Ibn Khaitham رحمه الله said, 'O givers of religious verdicts! Look and see how you are giving religious verdicts.'
'Amr Ibn Deenaar رحمه الله said to Qataadah رحمه الله when he sat to give religious verdicts, 'Do you realise the affair that you have fallen into? You have come between Allaah and His worshippers and say, "This is correct and this is not correct."' [3]
Ibnul Munkadir رحمه الله said, 'The scholar enters between Allaah and His creation, so let him look and see how he enters between them.' [4]
When Ibn Seereen رحمه الله was asked about anything pertaining to the permissible and the forbidden his colour would change and he would alter so that he would not seem to be the same person." [5] [6]
Notes:
[1] It is reported by ad-Daarimee (1/57) and its chain of narration is weak since it is mursal (i.e. there is a missing link or links between the last narrator and the Prophet, peace and blessings be upon him).
[2] This saying is reported by ad-Daarimee (1/53) and Ibn 'Abdul Barr in al-Jaami' (1/163). However, it is the saying of 'Abdur Rahmaan Ibn Abee Laylah رحمه الله and not the saying of al-Baraa' رحمه الله, and its chain of narration is saheeh. As for the saying of al-Baraa' رحمه الله, then it is, "I saw three hundred of the people of Badr, there was not a single one of them except that he loved that someone else should take his place in answering." It is reported by Ibnul Mubaarak رحمه الله in az-Zuhd (no. 58), Ibn Sa'd (6/11), and others and its isnaad contains Aboo Ishaaq as-Sabee'ee who is acceptable (sadooq) except that he was a mudallis and reports it without stating that he heard it directly.
[3] Reported by al-Khateeb in al-Faqeeh wal Mutafaqqih (2/168)
[4] Reported with variations in wording by ad-Daarimee (1/53) and al-Khateeb in al-Faqeeh wal Mutafaqqih (2/168) and its isnaad is saheeh
[5] Reported by Ibn Sa'd (7/195), al-Khateeb in al-Faqeeh wal Mutafaqqih (2/167) and its isnaad is saheeh
Speaking About Allaah سبحانه و تعالى And His Book Without Knowledge
Allaah سبحانه و تعالى says,
"Say (O Muhammad, peace be upon him): '(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge.'" (Soorah al-A'raaf, 7:33)
The Messenger of Allaah صلى الله عليه وسلم said, "Whoever speaks about the Qur'an without knowledge then let him take his seat in the Fire." [1]
In another narration, the Messenger of Allaah صلى الله عليه وسلم said, "Whoever speaks about the Qur'an using his own intellect and happens to be correct [in his reasoning] is still wrong." [2]
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said, "Whoever speaks about Allaah سبحانه و تعالى without knowledge concerning the meaning of His speech or any of His rulings has committed a grave sin. If one who does not possess understanding of the linguistic or shar'i meaning of a verse, but still speaks about it, he has spoken without knowledge and is sinful. The example of this is a layman who interprets a verse of the Qur'an according to his own understanding without any basis, neither linguistic nor shar'i. Such a person has committed an unlawful act. The reason for this is that such a person testifies that this interpretation is what Allaah سبحانه و تعالى intended to say, and this is a dangerous matter. Allaah سبحانه و تعالى has forbidden that one should speak about Him without knowledge." [3]
Shaykhul Islaam Ibn Taymiyyah رحمه الله said, "A number of the Salaf would excuse themselves from interpreting verses they had no knowledge of. This is reported by Shu'bah رحمه الله from Sulayman رحمه الله from 'Abdullaah Ibn Murrah رحمه الله, who related from Abu Ma'mar رحمه الله that Sayyiduna Abu Bakr as-Siddeeq رضي الله عنه said, 'Which earth will hold me and which sky will shadow me if I speak about the Book of Allaah without knowledge.' [4] It is also reported from Abu 'Ubayd al-Qasim Ibn Salam رحمه الله who narrated from Muhammad Ibn Yazeed رحمه الله from al'Awwam Ibn Hawshab رحمه الله, who related from Ibraheem at-Taymi رحمه الله that Sayyiduna Abu Bakr as-Siddeeq رضي الله عنه was asked concerning the verse,
"And fruits and Abba (herbage, etc.)." (Soorah 'Abasa, 80:31)
He responded, 'Which sky will shadow me and which earth will hold me if I speak about the Book of Allaah without knowledge.' [4]
Imam Ibn al-Qayyim رحمه الله said, "And indeed Allaah سبحانه و تعالى prohibited speaking about Him without knowledge in giving fatawa and issuing judicial rulings, and He made it from the greatest of the muharramaat (the prohibited matters). Rather He placed it in the highest level from them. So He said سبحانه و تعالى, "Say (O Muhammad): "(But) indeed the things that my Lord has forbidden are al-Fawaahish (lewd, evil sins of every kind) whether committed openly or secretly, al-Ithm (sins of all kinds), ath-Thulm (unrighteous oppression), joining partners (in worship) with Allaah for which He has sent down no authority for, and that you speak about Allaah that which you have no knowledge of." [al-A'raaf (7):33]
So He arranged the muharramaat in four levels, and He began with the least of them, and it is al-Fawaahish (lewd, evil sins of every kind) then secondly He followed with what is more severe than it in prohibition and it is al-Ithm (sins of all kinds) and ath-Thulm (unrighteous oppression), then mentioned thirdly what is greater than them in prohibition and it is shirk with Him - سبحانه و تعالى. Then He followed fourthly with what is more severe in prohibition than all of that, and it is speaking about Him without knowledge. And this is general to speaking about Him - سبحانه و تعالى - without knowledge in His Asmaa' was-Sifaat (Beautiful Names and Perfect Attributes) and His Af'aal (Actions), His Deen, and His Shar' (legislation)..." [6]
"We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing." (12:76)
Al-Hasan رحمه الله commented,
"There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honoured." [1]
Qatadah رحمه الله said,
"Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah سبحانه و تعالى. Verily, knowledge started from Allah سبحانه و تعالى, and from Him the scholars learn, and to Him all knowledge returns.'' [2]
Mufti Muhammad Shafi رحمه الله said,
"Allah سبحانه و تعالى has given precedence to some over others in terms of knowledge. Take the highest of the high in knowledge, there is someone more knowledgeable than him. Then, we have the 'Ilm of Allah سبحانه و تعالى which is the highest of all for ever." [3]
"And of men and ad-Dawaab (moving living creatures, beasts, etc.), and cattle, in like manner of various colours. It is only those who have knowledge among His slaves that fear Allaah. Verily, Allaah is All-Mighty, Oft-Forgiving." (Soorah Faatir, 35:28)
Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه and others said, "Sufficient knowledge is it that one fears Allaah سبحانه و تعالى, and sufficient ignorance is it to be deceived of Allaah." [1]
Masrooq رحمه الله said, "Sufficient knowledge is it that one fear Allaah سبحانه و تعالى, and sufficient ignorance is it for one to be deceived by his own actions." [2]
Some of the Salaf said, "Knowledge is not narrating a great deal but true knowledge is the fear of Allaah." [3]
Others said, "Whoever fears Allaah سبحانه و تعالى is the scholar and whoever disobeys Him is the ignoramus." [4]
al-Hasan al-Basri رحمه الله said, "An 'Aalim is a person who fears Allaah سبحانه و تعالى in private and in public, and likes what Allaah سبحانه و تعالى likes him to do, and hates what is detestable in the sight of Allaah." [5]
Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said, "Memorizing many ahaadeeth (or talking alot) is not 'ilm (knowledge). Instead, (real) knowledge comes when one has the awe and fear of Allaah سبحانه و تعالى with it." [6]
Ahmad Ibn Salih al-Misri رحمه الله said, "Fear of Allaah سبحانه و تعالى cannot be recognised on the basis of someone's prolific reporting of events or abundance of knowledge, in fact, it is identified through one's adherence to the Book of Allaah and the Sunnah of the Prophet (peace be upon him)." [7]
Shaykh Shahabuddin as-Suhrawardi رحمه الله said, "This verse clearly indicates that a person who has no fear of Allaah سبحانه و تعالى is not an 'Aalim." [8]
Sayyidna Rabi' Ibn Anas رضي الله عنه said, "One who does not fear Allaah سبحانه و تعالى is not an 'Aalim." [9]
Mujahid رحمه الله said, "Only he who fears Allaah سبحانه و تعالى is the (real) 'Aalim." [10]
Someone asked Sa'd Ibn Ibrahim رحمه الله: "Who knows Divine Law at its best in the city of Madinah?" He replied: "He who is the most fearing of his Lord." [11]
And Sayyidna 'Ali al-Murtada رضي الله عنه defined a Faqih (master of Islamic jurisprudence) by saying: "A Faqih, perfect as he must be, is he who would not make people lose hope in the mercy of Allaah سبحانه و تعالى, nor leave them free to indulge in acts of disobedience to Him, nor give them the guarantee of remaining safe from the punishment of Allaah سبحانه و تعالى, nor forsake the Qur'an by indulging in pursuits other than it." (And he said):" Verily, there is no good in an act of worship that is without knowledge, and there is no good in knowledge that is without understanding, and there is no recitation (Qira'ah of the Qur'an) without deliberation in it." [12]
The clarifications appearing above also help remove the doubt about many 'Ulamaa' who do not seem to have the kind of awe and fear of Allaah سبحانه و تعالى required of them. These clarifications tell us that, in the sight of Allaah سبحانه و تعالى, the bland knowledge of Arabic is not what 'ilm is, and certainly, the one who is proficient in it is not an 'Aalim. Anyone who does not have the fear of Allaah in his heart is simply not an 'Aalim in the terminology of the Qur'an. However, at times, awe and fear of Allaah سبحانه و تعالى are rooted in one's creed and reason because of which one adheres to the injunctions of the Shari'ah as a matter of obligation. Then, there are occasions when this awe and fear of Allaah سبحانه و تعالى become the very state of one's existence and rise to the degree of a firmly ingrained asset whereby the readiness to follow the Shari'ah becomes a natural reflex. The first degree of the awe and fear of Allaah سبحانه و تعالى is mandatory and, for an 'Aalim, necessary. The second degree is certainly superior and sublime, but not necessary. [13]
Notes:
[1] Ibn 'Abdul Barr #1514; Ahmad, az-Zuhd, p. 158; Ibn Abi Shaybah and it is Saheeh.
[2] Ibn 'Abdul Barr #962 and as-Suyuti, ad-Durr al-Manthoor, vol. 4, p. 470, and it is Saheeh.
[3] Ibn 'Abdul Barr #1400-1401; Tabarani, al-Kabeer #8534 as the words of Sayyiduna Ibn Mas'ood رضي الله عنه. Haythami, vol. 10, p. 235, declared the isnaad to be munqati'.
[4] Ibn 'Abdul Barr #1544 quotes the first half as a statement of 'Ataa رحمه الله with a da'eef isnaad. However the meaning is established and quoted from a group of the Salaf as referenced in ad-Durr al-Manthoor, vol. 5, p. 470.
You are here: Forum Index » Literature » VirtuesVirtues of Knowledge which is Learnt and Taught for the sake of Allah
###
Award Rep
Award reps to ... for this post
This cannot be undone and I am sure it will be greatly appreciated.
We apologise but you have been denied access to report posts in this thread. This could be due to excessively reporting posts and not understanding our forum rules. For assistance or information, please use the forum help thread to request more information. Jazakallah