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[1] Proceeding Upon
Knowledge
Imâm al-Bukhârî
(d.256H) - rahimuhullâh - said:
“Chapter: Knowledge comes before speech and actions, as Allâh - the Most
High - said: “So have knowledge that none has the right to be
worshipped except Allâh, and seek forgiveness of your sins.” [Sűrah
Muhammad 47:7]. So He began with knowledge before speech and actions.” [1]
[2]
Verification
Shaykh Sâlih al-Fawzân
- hafidhahullâh - said:
“Allâh - the Majestic, the Most High - orders us to verify any
news that reaches us concerning a group or party from amongst the Muslims,
when an evil news reaches us which necessitates fighting or opposing this
group. Allâh - the Majestic, the Most High - orders us not to be
hasty and rush into this affair, until we have verified the matter. Allâh
- the Most Perfect - said: “O you who believe! When a wicked
person comes to you with some news, ascertain and verify it, unless you
harm someone in ignorance and then afterwards have regret for what you
have done.” [Sűrah al-Hujurât 49:6]. Meaning: if some news reaches
you about a group or party from amongst the people, concerning an action
that they have done and which deserves to be fought against, then do not
be hasty about the matter, nor announce war against them, not attack them
- until you have verified the authenticity of the report.” [2]
Imâm Muslim relates in
his Sahîh (no.5):
Abű Hurayrah radiallâhu ’anhu relates that the Prophet
sallallâhu ’alayhi wa sallam said: “It is enough to render a man a
liar that he relates everything that he bears.”
Shaykh ’Alî Hasan al-Halabî
said:
“The dâ’î (caller) must be careful in everything, particularly
with regards to what he hears from people, or what he reads in books. So
it is an obligation upon him to check and verify everything which reaches
his ears or eyes, before spreading it and circulating it amongst the
people. His carefulness will be increased with regards two cases:
Firstly: When what is being conveyed to him is connected to the
Dîn and the Sharî’ah, such as something being quoted as a
hadîth, or a fiqh ruling, and its like. Secondly: If
someone reports something bad about a person, or an evil word from
someone. He must check its correctness, carefully find out the reality and
what is correct, and not hasten to transmit it and add it to the stream of
news!” [3]
[3]
Safeguarding the Tongue
An-Nawawî (d.676H) -
rahimahullâh - said:
“Know that every person must safeguard his tongue from speaking, except
that speech in which there is maslahah (benefit). Whenever speaking
and abandoning speech are of equal benefit, then the Sunnah is to
remain silent. For indeed speech which is permissible sometimes leads to
that which is harâm (prohibited) or makrűh (detested).
Indeed, this happens in most cases, or is a preponderant habit - and there
is no better substitute for safety. Al-Bukhârî relates in his Sahîh
(1 l/308) as does Muslim in his Sahîh (no.47), from Abű Hurayrah
- radiallâhu ’anhu - that the Prophet sallallauhu ’alayhi wa
sallam said: “Whosoever believes in Allâh and the Last Day should
either speak good, or keep silent.” The authenticity of this hadîth
has been agreed upon, and in it is a clear text that a person must not
speak unless what he intends to say is good and that the benefit of it is
clear to him. However, if he is in doubt as to whether or not there will
be any clear benefit, then he must not speak. Imâm ash-Shâfi’î (d.204H)
-rahimahullâh - said: Whoever wishes to speak, then he must first
reflect and consider. So if there is a clear benefit in doing so, then he
speaks. If he is in doubt, then he does not speak until the benefit of
doing so becomes clear.” [4]
Shaykh ’Abdullâh al-Ghunaymân -
hafidhahullâh - said:
“It is obligatory upon all those who speak about an affair from the
affairs of the Dîn that they do so purely for Allâh’s sake,
sincerely for the truth. And that they overcome their soul and strive
against following their desires, not inclining towards worldly matters,
such as love of being praised, seeking fame and reputation, gaining a
large following, and other such matters. So one who seeks to gain any of
this, will gain only the vanities of this world.” [5]
[4] Unifying the
Ranks
Shaykh ’Abdul-’Azîz bin Bâz -
hafidhahullâh - said:
“There is no doubt that it is obligatory upon the Muslims to unify
their ranks and to unite their word upon the truth and to cooperate
in goodness and piety against the enemies of Islâm - as
Allâh, the Most Perfect, ordered them with in His saying: “And
hold fast altogether to the rope of Allâh and do not become
divided.” [Sűrah Âl-’Imrân 3:103] And likewise, Allâh has
warned the Muslims against splitting-up, as occurs in His - the
Most Perfect’s - saying: “And do not be like those who differed
and split-up after the clear evidences came to them.” However,
the order to unify the Muslims and unite their word upon the
truth and hold fast to the rope of Allâh, does not necessitate that
they should not censure wrong beliefs and practices - whether
from the Sűfîs or other than them. Rather, what the order to
to hold fast to the rope of Allâh necessitates is: to order the good,
forbid the evil and also to clarify the truth - with the clear Sharî’ah proofs - to whomsoever is misguided or has a mistaken
opinion, until they unite upon the truth and turn away from that
which opposes it. All of this is included in His - the Most Perfect’s
- saying: “And help you one another in righteousness and
piety, and do not help one another in sin and transgression.”
[Sűratul-Mâ‘idah 5:2]. And His - the Most Perfect’s - saying: “Let there arise from amongst you a group of people calling
to all that is good, enjoining the good and forbidding the
evil, they are the ones who shall be successful.” [Sűrah Âl-’Imrân 3:110]. And when the people of truth
withhold from
clarifying the mistakes of those who have erred or are mistaken,
then they will not have achieved that which Allâh ordered them
with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his
error, and the one acting in opposition to the truth will remain
upon his mistake. And this is contrary to what Allâh - the Most
Perfect - prescribed, with regards sincere advice, co-operation
upon goodness, ordering the good and forbidding the evil - and
Allâh alone is the One who grants success.” [6]
[5] Knowing the Causes of Disunity Shaykh Sâlih al-Fawzân -
hafidhahullâh - said:
“The reasons for disunity are many. From amongst the main
causes are:- Firstly Opposing the manhaj (methodology) of the
Salaf the Companions of Allâh’s Messenger sallallâhu ’alayhi
wa sallam and those who follow them. So the Salaf had a manhaj
that they traversed; a manhaj in ’aqîdah (beliefs), a manhaj in
da’wah (calling to Allâh), a manhaj in enjoining the good and
forbidding the evil, a manhaj in how to judge between people.
This manhaj in every case - was based upon the Book of Allâh
and the Sunnah of our Messenger sallallâhu ’alayhi wa sallam.” Shaykh
’Abdul-’Azîz bin Bâz - hafidhahullâh - was asked:
What solutions can you propose for saving the Muslim Ummah
from differences and nationalism and sticking to madbhabs. And
how is it possible to re-unite the Ummah? The Shaykh replied:
“My solution regarding this important question is to call all the
people to unify and single-out Allâh alone with worship, to act
sincerely for Him, to cling to His Sharî’ah and to beware of all
that contradicts it. And this is what will unite all the Ummah upon
the truth and remove differences and ta’assub (bigoted blind following)
towards a particular madhhab. And what is required is
to call the Muslims to stand steadfast upon Allâh’s Dîn and to
uphold His Sharî’ah and to co-operate in doing good, and to
fear Allâh. By this, ranks will unite and their word will be one,
and they will be a single body, a single building and a single army
in opposition to their enemies. However, if everyone sticks to his
own madhhab, or his own Shaykh, or his own opinion - in
opposition to the Salafus-Sâlih (the Pious Predecessors) - then
this is what leads to splits and differences.” [8]
[6] Following the Salafus-Sâlih Imâm al-Asbahânî (d.535H) -
rahimhaullâh - said:
“The sign of Ahlus-Sunnah is that they follow the Salafus-Sâlih
and abandon all that is innovated and newly introduced into the Dîn.” [9]
Ibn Taymiyyah (d.728H) - rahimahullâh - said:
“There is no defect in spreading the madhhab (way) of the Salaf
and ascribing oneself to it, rather it is obligatory to accept this by
agreement. Indeed, the madbhab of the Salaf is nothing except
the truth.” [10] Imâm
adh-Dhahabî (d.748H) -
rahimahullâh - said:
“It is authentically related from ad-Dâraqutnî that he said:
There is nothing more despised by me than ’ilmul-kalâm (innovated speech and
rhetoric). I say: No person should ever
enter into ’ilmul-kalâm, nor argumentation. Rather, he should
be Salafî (a follower of the Salaf).” [11]
As-Sam’ânî (d.562H) said in al-Insâb (3/273):
“As-Salafî: this is an ascription to the Salaf and
following
their ways, in that which is related from them.” Ibn al-Athîr
(d.630H) said in al-Lubâb fî Tabdbîbul-Insâb (2/162),
commenting upon the previous saying of as-Sam’ânî: “And a
group were known by this ascription.” So the meaning is: that the
term Salafî, and its ascription to them, was a matter known in the
time of Imâm as-Sam’ânî, or before him.
Shaykh al-Albânî - hafidhahullâh - said:
“However, there are some who claim knowledge who deny this
ascription, claiming that it has no foundation, saying: “It is not
permissible for a Muslim to say: I am Salafî.” And it is as if he
is saying: “It is not permissible for me to say: I am following the Salafus-Sâlih in what they were upon in
’aqîdah, worship and
manners!” And there is no doubt that the likes of this denial - if
that is what is meant - implies that he is disassociating himself from
the correct Islâm that the Salafus-Sâlih were upon ... Thus it is
not permissible for a Muslim to disassociates himself from being
ascribed to the Salafus-Sâlih. If, however, he freed himself from
any other nisbah (ascription), then none of the people of knowledge
could accuse him of disbelief or sinfulness. However, the one who
refuses calling himself with this name Salafî, then it should be
seen, does he attribute himself to a particular madhhab - whether
in matters of ’aqîdah or fiqh? So perhaps he will call himself an
Ash’arî or a Mâtarîdî, or he may be from Ahlul- Hadîth, or
a Hanafî, Mâlikî, Shâfi’î or Hanbalî - from those matters
which enter into the term Ahlus-Sunnah wal-Jamâ’ah. Despite
that fact that the one who ascribes himself to the Ash’arî madhhab, or the four well-known
madhhabs, then he has ascribed
himself to those who are not protected from making mistakes as
individuals - even though there are from them Scholars that attain
what is correct. So why O why do they not reject the likes of these
ascriptions to individuals who are not protected from mistakes?
However, as for the one who ascribes himself to the Salafus-Sâlih collectively - then he ascribes himself to that which is
protected from mistakes.” [12]
[7] Censuring the Evil
Shaykh ’Abdul-’Azîz bin Bâz was asked about the correctness
of the saying: “We should unite upon that which we agree, and
excuse each other in that which we disagree.” The Shaykh - may
Allâh protect him and continue benefiting the Muslim Ummah
with him - commented:
“Yes! It is obligatory to co-operate in that which we agree upon,
by aiding the truth, calling to it and warning against that which
Allâh and His Messenger sallallâhu ’alayhi wa sallam have
prohibited. As for excusing each other for that in which we differ - then
this is not to be taken in an absolute sense, but rather in a general one. |
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Thus, if the difference involves a particular issue of
ijtihâd wherein the proofs are deep and detailed - then it is
obligatory not to reproach or censure one another. However, if
it opposes a clear text of the Book and the Sunnah, then it is
obligatory to correct the one who has opposed the clear texts, but
with wisdom, beautiful admonition and debating in the best
possible manner, acting upon Allâh - the Most High’s - saying: “And help you one another in righteousness and piety, but
do not help one another in sin and transgression.” [Sűrah al-
Mâ‘idah 5:2] And His - the Most Perfect’s - saying: “The
Believers - men and women - are protectors to each other,
they order the good and forbid the evil ... ” [Sűrah at-Tawbah
9:71] And His - the Mighty and Majestic’s - saying: “Invite to
the way of your Lord with wisdom and beautiful admonition,
and argue with them in ways that are better.” [Sűrah an-Nahl 16:125]. And his
sallallâhu ’alayhi wa sallam’s - saying: “Whosoever sees an evil, then let him change it with his band. If he
is unable to do this, then with his tongue. And if he is unable to do
this, then with his heart. And that is the weakest of îmân (faith).”
[13] And his sallallâhu ’alayhi wa sallam’s saying: “Whosoever directs a person to do good, will have a reward similar
to the doer of good.” [14] And the Âyât and ahâdîth with this
meaning are plenty.” [15]
[8] Repelling Mischief and the Mischief-Makers
Shaykh Sâlih ibn ’Abdul-’Azîz - hafidhahullâh - said:
“About namîmah (tale-carrying): Hudhayfah radiallâhu ’anhu relates, that Allâh’s Messenger
sallallâhu ’alayhi wa
sallam said: “The tale-carrier will not enter Paradise.” [16] And from
Ibn ’Abbâs radiallâhu ’anhu - who related that Allâh’s
Messenger sallallâhu ’alayhi wa sallam passed by two graves and
said: “The two inmates of these graves are being punished, not for any
great matter. As for the first, he used to spread gossip and carry tails,
whilst the other never protected himself from being soiled by his
urine.” [17] Thus tale-carrying is prohibited and is included amongst
the great sins. And namîmah (tale-carrying) is: “Conveying the
words of some people to others in order to create mischief amongst
them.” [18]” [19]
Shaykh ’Alî al-Halabî - hafidhahullâh - said:
“Tale-carrying is a foul disease; when it enters the heart it corrupts
it, and when the heart is corrupt, the rest of the body becomes
corrupt and one’s actions are destroyed. How many people there
are today whose evil actions have been made alluring to them by
their devils, such that they think that their deeds are good and free
from blemish! How many there are today who think that tale-carrying
is a good and righteous action which they are carrying
out! However, these people who move about amongst the
worshippers of Allâh - the Most Perfect - spreading mischief, falsehood and leading hearts astray, then the sincere Muslim
should not give them any chance to operate, but should rather
turn away from them and keep away from them! This is the least
punishment possible for these people! The sickness of tale-carrying
only finds place in hearts that are filled with love of this
world, the hearts of those who use the Dîn for lowly and
despicable ends - and we seek Allâh’s refuge from that.” [20]
[9] Not Dishonouring the Muslims
The Prophet sallallâhu ’alayhi wa sallam said:
“Whoever accuses a Believer of something that is not true, then
Allâh will make him dwell in the pus flowing from the inhabitants
of the Fire, and he will not leave until he retracts from what he has
said.” [21]
The Prophet - ’alayhis-salâtu was-salâm - said:
“Do you know who the muflis (bankrupt one) is? The muflis from my
Ummah is the one who comes on the Day of Judgement having
performed Prayer, Fasting and giving of the Zakâh. However,
along with all this, he bad abused this person, slandered that person,
eaten the wealth of this person and unlawfully spilled the blood of that person.
These people will take from his good deeds. If, however,
his good deeds are exhausted, then their sins will be put upon him and he will then
be thrown into the Fire.” [22]
Shaykh ’Alî Hasan al-Halabî said:
“So the lethal plague of backbiting destroys one’s good deeds,
destroys brotherhood and destroys one’s reward. So the true
Muslim does not backbite, nor does he allow backbiting to take
place in his presence. So let those people fear Allâh, those
whose bodies do not develop and whose souls are not fed,
except upon spreading rumours and inventing lies against
the servants of Allâh, claiming: “That this is for the benefit
of the da’wah.” How strange! What benefit of the da’wah will
be achieved through slandering, backbiting and mentioning the
bad manners of others. Do you think - O backbiter - that you are
far removed from defects? O you who can only see the deficiencies
of others, do you think that you are free from mistakes? No:
“Rather you are full of deficiencies, and the people have tongues!” ” [23]
[10] Honouring the Scholars
Shaykh Sâlih al-Fawzân - hafidhahullâh - said:
“In our times we hear those who speak against the honour of the
Scholars, accusing them of being foolish and ignorant and not
perceiving the state of affairs, nor understanding it - as they say -
and this is a very dangerous matter. So if you lose your trust in the
Scholars, then who will lead the Ummah and to whom will
verdicts and rulings return to? And I believe that this is poison
from our enemies and it has deceived many who do not truly
understand matters, and those who have an intense emotional
zeal, yet are ignorant. So the poison (of accusing the Scholars)
overtakes them due to their ignorant zeal and passion, though the
reality is indeed different. The noblest thing in this Ummah are
the Scholars, so it is not permissible to accuse them or to label
them with ignorance, foolishness, deception or hypocrisy, or
being government Scholars, or other than this. This - O worshipper
of Allâh - is very dangerous indeed ... I am not saying that the
Scholars are infallible and that they do not make mistakes. Rather
it is only the Book of Allâh and the Sunnah of His Messenger sallallâhu
’alayhi wa sallam that are infallible - and the Scholars
do make mistakes. However, the cure is not to broadcast their
shortcomings publicly, or to dishonour them in gatherings, or
from the pulpits - never is this permissible! The cure is not by this
method. Allâh - the Most High - said: “When you were
propagating it with your tongues and uttering with your
mouths that which you had no knowledge of. Yet you
considered it a trivial matter, whist it was most severe in the
sight of Allâh.” [Sűratun-Nűr 24:15]. We ask Allâh to
grant us goodness and safety. So it is obligatory to beware about
this matter and to honour each other - especially the Scholars -
since they are the inheritors of the Prophets, even if you see in
them some shortcomings.” [24]
Shaykh Bin Bâz - hafidhahullâh - said:
“It is obligatory upon every Muslim to safeguard his tongue and
not to speak except with knowledge. So the saying about someone
that he has no understanding of the state of affairs, is a saying
dependant upon knowledge; and it is not to be said, except upon
knowledge - until one has the ability to give a ruling that such a
person has no understanding of the state of affair. If this saying is
based upon mere opinion and upon other than a (Sharî’ah)
proof, then indeed, this is evil and it is not permissible to say.
Judging that a Scholar giving rulings has no understanding of the
state of affairs is dependant upon proof, which only the people of
knowledge can establish.” [25]
[11] Pre-Occupying the Soul
Ibn Qudâmah (d.620H) - rahimahullâh - said:
“Whosoever abandons the remembrance of Allâh and preoccupies
himself with that which does not concern him, he is like
one who has the ability to acquire jewels, but instead acquires only
a handful of dust. This indeed is a great waste of one’s life.” [26]
Imâm adh-Dhahabî - rahimahullâh - relates:
Ibn ’Awn (d.151H) said: “Remembrance of people is a disease,
and remembrance of Allâh is the cure.” Then Imâm adh- Dhahabî - rahimahullâh - said: “Indeed, by Allâh! It is very
strange how we ignore the cure, and race towards the disease.
Allâh - the Most High - said: “So remember Me and I will
remember you.” [Sűrah al-Baqarah 2:152] And: “The
remembrance of Allâh is greater.” And He said: “Those who
believe and whose hearts find tranquillity in the remembrance
of Allâh. Indeed, in the remembrance of Allâh do hearts
find satisfaction.” [Sűrah ar-Ra’d 13:28]. However, this will
not be achieved, except by the grace of Allâh. And whosoever
persists in supplication and in knocking at the door, it will be opened
for him.” [27]
Ibn al-Qayyim (d.751H) - rahimahullâh - said:
“Your life at the present moment is in between the past and the
future. So what has preceded can be rectified by tawbah
(repentance), nadam (regret) and istighfâr (seeking Allâh’s
forgiveness). And this is something which will neither tire you,
nor cause you to toil as you would with strenuous labour. Rather
it is an action of the heart. Then as regards the future (then it can
be corrected) by withholding yourself from sins. And this
abandonment is merely the leaving of something and to be at ease
from it. This also is not an action of the limbs which requires you
to strive and toil. Rather this is a firm resolve and intention of the
heart - which will give rest to your body, heart and thoughts. So
as for what has preceded - then you rectify it with repentance. And
as for the future - then you rectify it with firm resolve and
intention. Neither of these involves any hardship nor exertion of
the limbs. But then your attention must be directed to your
life in the present - the time between two times. If you waste
it, then you have wasted the opportunity to be of the
fortunate and saved ones. If you look after it, having rectified
the two times - what is before it and after it, as we have said
- then you will be successful and achieve rest, delight and
ever-lasting bliss. However, looking after it is harder than that
which comes before and after it, since guarding it involves
keeping to that which is most befitting and beneficial for your
soul, and that which will bring it success and well-being.” [28]
References
1. Related by al-Bukhârî in his Sahîh (1/192).
2. Wujűbut-Tathabbat fil-Akhbâri wa Ihtirâmil-’Ulemâ (pp.22-23).
3. Arba’űn Hadîthan fid-Da’wah wad-Du’ât (p.63).
4. Kitâbal-Adhkâr (p.812).
5. Al-Hawâ (p.20).
6. Tanbîhât fir-Radd ’alâ man Ta’awwalis-Sifât (pp.31-32).
7. Wujűbut-Tathabbat fil-Akhbâri wa Ihtirâmil-’Ulemâ (p.18).
8. Quoted from the Journal of Islâmic Research (no.18).
9. Al-Hujjah fî Bayânil-Mahajjah (1/364).
10. Majmű’ul-Fatâwâ (4/149).
11. Siyar A’lâmun-Nubalâ (16/457).
12. Al-Asâlah magazine (no.9/p.87).
13. Related by Muslim (2/21), from Abű Sa’îd al-Khudrî.
14. Related by Muslim (13/38), from Abű Mas’űd al-Ansârî
radiallâhu ’anhu.
15. Tanbîhât fir-Radd ’alâ man Ta’awwalis-Sifât (pp.14-15).
16. Related by Muslim (1/2) and Ahmad (5/396).
17. Related by al-Bukhârî (l/212) and Muslim (l/3).
18. Related by al-Bukhârî in al-Adâbul-Mufrad (no.425), al-Bayhaqî
in his Sunanul-Kubrâ (10/246) and others. Its isnâd is hasan.
19. Shaksiyyatul-Islâmiyyah (p.60).
20. Al-Mindhâr (pp.1515-152).
21. Sahîh: Related by Ahmad (no.5385) and others, from Ibn ’Umar
radiallâhu ’anhu. It was authenticated by al-Albânî in as-Sahîhah (no.438).
22. Related by Muslim (8/18) and Ahmad (2/303), from Abű Hurayrah.
23. Shaksiyyatul-Islâmiyyah (pp.34-35).
24. Wujűbut-Tathabbat fil-Akhbâr (pp.45-46).
25. The words of the noble Shaykh in Râbitah al-’Âlamul-Islâmiyyah
magazine (no.313).
26. Minhâjul-Qâsidîn (p.127).
27. Siyar A’lâmun-Nubulâ (6/396).
28. Al-Fawâ’id (pp.151.152). |