Sincerity Toward Scholars by Sheikh Uthaymeen

Sincerity Toward Scholars

Sheikh Muhammed bin Saleh Al Uthaymeen

Source: Explanation of 40 Hadith (Arabic)

 

Sincerity toward the scholars is established through various means:

1. Having love for them. If one does not love a person, he will not take that person as an example.

2. Supporting and assisting them in clarifying the truth. This is accomplished by spreading their books through various means of media which are presently available at every time and place.

3. Defending their honor. If something detested was attributed to an esteemed scholar, it is upon the Muslim to follow the following steps:

a. To confirm that the disliked or incorrect issue was actually mentioned by the scholar. How many lies are attributed to a scholar! Therefore, it is incumbent that one investigates concerning the issue. Once that takes place and it is confirmed, then the person moves on to the following steps.

b. One should then contemplate the issue and question himself, is this actually something that should be rebutted or not? It is possible that at first the issue seems to be something that should be rebutted, but after one reflects over the matter, they come to the conclusion that it is actually a true statement. Therefore, it is compulsory that one contemplates over the issue to conclude whether it is correct or not.

c. If you conclude that the matter is not something which should be rebutted, it then becomes mandatory on you to defend the scholar and spread this defense amongst the people. You should clarify to the people that what was mentioned by the scholar is true, even if the people are in opposition to it.

d. But on the contrary, if you conclude based on your opinion, that the matter attributed to the scholar is a mistake (by way of the scholar), it then becomes mandatory upon you to contact him with good manners and humbleness. You should say: I have heard that you have said such and such, and I would like for you to explain this issue to me, for indeed you have more knowledge than me.

If he clarifies the issue for you, you then have the right to debate him concerning it, but this should be done with good manners and reverence for the scholar according to his status and what is suitable with respect to him.

As for what is conducted by many ignorant individuals who approach the scholar who holds an opinion in opposition to what they believe, they approach him in a rude and impolite manner and it’s even possible that some of them move or shake their hands in his face. They say to him: What is this statement that you have invented! What is this detested statement! You do not fear Allah!

But if a person were to reflect over the issue, he would find that the statement of the scholar is in fact in accordance with the text (hadith), and the other people’s opinion is actually in opposition to the text. Most of these kinds of individuals are afflicted with this sort of character due to them being amazed with themselves. They believe that they are Ahlu Sunnah and that they are upon the way of the Salaf, but in reality they are the furthest away from the path of the Salaf and they are likewise furthest away from implementation of the Sunnah. If a person is amazed with himself – we ask Allah for protection-, this person views others as extremely small ants. Therefore, one must be aware of this matter.

4. If you witness a mistake made by a scholar, it is not befitting that you are silent and say: He is more knowledgeable than me.

Rather you should debate with him concerning the matter with good manners and respect. This is because, at times a person may be unaware of a ruling and this individual is informed by someone who is lower in knowledge than him. This is also considered from sincerity toward the scholars.

5. One should direct him (the scholar) toward good as it pertains to propagating Islam amongst the masses. If you notice that this scholar loves spreading knowledge, and therefore he speaks in (gatherings) everywhere he goes, but you notice that this is a burden upon the people and they mention: This scholar has burdened us. Or they say: Whenever we sit with him, he gives us a lecture! From sincerity toward the scholar is that you advise him that he should not lecture except when needed. A person should not feel that if he advises the scholar with the aforementioned that he has prevented him from spreading knowledge. But rather, this action (advising the scholar) is considered from that which protects and preserves knowledge. This is because, if the people become uninterested, then they will become unconcerned with the scholar and his lectures.

Translator’s comment:

After reading this valuable advice by Sheikh Muhammed bin Saleh al Uthaymeen رحمه الله تعالى, I felt the need to translate it and post it for the benefit of those who consider it a small matter to refute a scholar of Ahlu Sunnah. You find some individuals who are young and have not sat a significant amount of time with the many senior scholars of this Ummah, but yet they find within themselves the courage to refute well known respected scholars who have been praised by many of their contemporaries from amongst the people of knowledge. It should also be noted that if one were to read some of the statements of these individuals, he would find that they are not at all matters that a scholar should be rebutted for, but instead they are minor issues not related to Minhaj, Aqeedah nor major issues of Fiqh, and therefore these issues do not produce hatred amongst Salafi scholars nor do they lead to refutation or separation. At any rate, we encourage our brothers and sisters to benefit from the above advice of Sheikh Uthaymeen, and may Allah correct the affairs of the Muslims.

Mustafa George DeBerry

Riyadh, KSA

Re-posted from:  http://salafee.multiply.com/journal/item/54/Sincerity_Toward_Scholars_by_Sheikh_Uthaymeen

Ask the people of Knowledge If You Do Not Know

"Ask the People of Knowledge If you do not know."

Shaykh Muhammad ibn Sâlih al-'Uthaymeen
 
Q.1 Is da'wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da'wah to Allâh?

A.1 Shaykh ibn al-'Uthaymîn - hafidhahullâh - replied: “When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu 'alayhi wa sallam said: “Convey from me, even if it is one verse.” [1] So it is not a condition upon the dâ'î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible. Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,' so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil. So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da'wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]

Q.2 What is the difference between a Scholar and a dâ'î?

A.2 “The difference between the Scholar and the dâ'î is clear. The dâ'î is one who strives to convey the message of the Sharî'ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring). The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ'î. However, if the Scholar is not a dâ'î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu 'alayhi wa sallam. This is because the Prophets - may Allâh's peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu 'alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune.” [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws. As for the saying of some of the people that it is permissible to become a dâ'î without knowledge, then if they mean a dâ'î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ'î not having knowledge what to do da'wah with, nor having knowledge what to do daw'ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]

Q. 3 Allâh says: “And your Lord says: Call upon Me and I will respond to your supplication.” So why is it that a person's du'â (supplication) is sometimes un-answered?

A.3 The honourable Shaykh answered by saying: “All praise is due to Allâh, Lord of the worlds. The Salâh (prayers) and Salâm (peace) of Allâh be upon our Prophet Muhammad; and upon his Family and Companions. I ask Allâh for the ability to be correct in belief, speech and actions, for myself and for my brothers. Allâh says: “And your Lord says: call upon Me and I will respond to your call. Verily those who are too arrogant to worship Me will enter Hell in humiliation.” The questioner stated that he did indeed invoke Allâh - the Mighty and Majestic - but was not answered by Allâh. So he is in doubt with respect to this noble verse, in which Allâh promises to answer the one who supplicates to Him, and Allâh - the One free from all imperfections - never breaks His promise. The clarification of this is that there exists certain conditions that must be fulfilled, in order for supplications to be answered. These conditions are:- Firstly: Sincerity to Allâh - the Mighty and Majestic. That is to say, one must be sincere in his supplication, so he turns to Allâh - the One free from all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allâh - the Most Perfect, the Most High - is capable of answering his supplication and hoping to be answered. Secondly: During supplication, the caller should feel that he is in great need of Allâh - the Most Perfect, the Most High - infact in dire need; and that only Allâh alone answers the supplication of the one in distress and the One who removes evil. Thirdly: The caller should refrain from unlawful (harâm) matters, since this acts as a barrier between the caller and his supplication being answered - as has been established in the authentic hadîth, from the Prophet sallallâhu 'alayhi wa sallam who said: “Indeed Allâh - the Most High - is good and accepts only that which is good. Allâh has ordered the Believers to do that which He commanded the Messengers. Allâh - the Most High - has said: “O you Messengers! Eat of the good things and do righteous actions.” [8] And He - the Most High - says: “O you who believe! Eat of the good things wherewith We have provided.” [9] Then he mentioned (the case of a man) who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying: O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!” [10]

So the Prophet sallallâhu 'alayhi wa sallam explained the unlikelihood that this person's supplication would be answered, even after fulfilling the apparent factors which aid the supplication being answered; which are:- One: Raising ones' hands towards the sky - meaning to Allâh, the Mighty and Majestic, since He is above the skies, above His ‘Arsh (throne). Extending the hands out towards Allâh - the Mighty and Majestic - is amongst the causes of response; as is shown in the hadîth related by Imâm Ahmad in his Musnad: “Indeed your Lord is Alive, Most generous. His feels shy that when his servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing.” [11] Two: This man called upon Allâh - the Most High - using the name Rabb (Lord). Seeking the means of approach (tawassul) to Allâh with this name is also regarded as one of the causes of response to the supplication because the Rabb is the Creator, the Owner, the Governer of all affairs - so the reign of the Heavens and the earth are in His Hands.  Due to this, you will find that most of the supplications made in the Generous Qur‘ân are by this name: “Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, be he male or female ... ” [12] So seeking the means of approach to Allâh - the Most High - by this name is one of the causes of response to the supplication. Three: This man was a traveler, and journeying is often a cause for response to the supplication, because a person feels more in need of Allâh - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to retreat to Allâh and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadîth attributed to the Prophet sallallâhu 'alayhi wa sallam: “Allâh descends to the lowest heaven, in the evening on the day of 'Arafah, boasting to the angels about those standing at 'Arafah; and says: They come to me dusty and disheveled from all directions.” [13] However, these factors did not bring about anything, because his food, drink, clothing and nourishment were all unlawful. So the Prophet sallallâhu 'alayhi wa sallam remarked: “So how can it be answered!” Therefore, if these conditions are not satisfied, then the question of being answered will seem distant. However, if they are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allâh - the Mighty and Majestic - knows and the supplicating one does not know what this wisdom is; and maybe that you like a thing and it is bad for you. Thus, when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allâh stores it for him, until the Day of Resurrection, and he then gets a greater reward. This is so, because the one calling - invoked Allâh, fulfilled the conditions and was not answered or was saved from a greater evil - is in the position of having carried out the causes and being prevented from being answered and therefore has a two-fold reward. Once for supplicating, and another for his trial of not being answered. So that which is greater and more complete is stored for him with Allâh - the Mighty and Majestic. Also of importance is that the one supplicating should not express that he is not being answered, for this action in itself is a reason for the supplication not being answered - as the Prophet sallallâhu 'alayhi wa sallam said: “A servant's prayer continues to be answered as long as he does not ask for anything sinful or breaking ties of relations, as long as he does not become impatient.” It was said: How does one become impatient O Messenger of Allâh? He said: He says: “I have supplicated, I have supplicated, but it has not been answered. Thereby becoming despondent and abandon supplicating.” [14] So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, thereby abandoning supplication. Rather, one should beseech Allâh, since every supplication you make to Allâh is an act of worship, which brings you closer to Him and increases your reward. So my brother, you should take to supplication in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allâh - the One free from all imperfections, the Most High - then it would still be befitting that a person strives in this. And with Allâh lies the success and ability.” [15]

Q. 4 What are the conditions and requirements of making takfîr (passing a judgement that a Muslim has left the fold of Islâm and has become a disbeliever), and what is the ruling regarding a person who commits an act of kufr (disbelief) in jest?

A.4 “The ruling about making takfîr upon a Muslim is dependant upon two conditions:- Firstly: That the proof has been established that this is a matter which is from disbelief (i.e. which can cause a person to become a disbeliever). Secondly: Then applying this ruling to one who does such an act, having knowledge that this action is an act of kufr (disbelief) and intending it. However, as for the person who is ignorant, then he does not become a kâfir (disbeliever) by such an act - due to the saying of Allâh - the Most High: “Whosoever opposes the Messenger, even after guidance has been plainly conveyed to him, and follows a path other than that of the Believers, We shall leave him in the path he has chosen and land him in Hell; what an evil destination.” [16] As His saying: “And AIlâh will never misguide a people after He has guided them, until He makes clear to them as to what they should avoid.” [17] And His saying: “And We never send punishment until We have sent a Messenger (to give warning).” [18] However, if such a person is one who has transgressed by intentionally turning away from learning and seeking clarification, then he is not excused - such as the one who comes to know that such and such an action is an act of kufr, but he does not try to confirm it, nor does he attempt to seek further clarification - then such a person will not be excused in this case. If, however, the person did not intentionally intend to commit kufr by such an action, then he will not be judged as a kâfir (disbeliever) on the basis of that action. For example: Being compelled to commit kufr, whilst the heart is at peace with îmân (faith). Or the example of one who looses control over his thoughts and does not know what he is saying - due to extreme joy, or other similar reasons. Such as the saying of the owner of the camel, so he lay under a tree waiting for death; and then suddenly the camels reigns are caught by the tree, so he takes hold of them and says: “O Allâh! You are my Slave and I am Your Lord,” [19] committing a grave mistake due to his extreme joy. However, as for the one who commits an act of disbelief in jest, then he becomes a disbeliever, due to him intending disbelief - as the people of Knowledge have duly stipulated. [20] References 1. Related by al-Bukhârî (no.3461) from 'Abdullâh ibn 'Amr radiallâhu 'anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-'Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu 'anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-'Uthaymîn.
7. Sûrah Ghâfir 40:60
8. Sûrah Mumin 23:51
9. Sûrah Baqarah 2:172
10. Sahîh: Related by Muslim (no.1015) from Abû Hurayrah radiallâhu 'anhu.
11. Sahîh: Related by Ahmad (5/438), Abû Dâwûd (no.1488) and others. It has been authenticated by al-Hâfidh Ibn Hajar in Fathul-Bârî (11/143).
12. Sûrah Âl-'Imrân 3:193-195.
13. Related by Ibn Hibbân (no.1006), Ibn Abî Ya'lâ (no.2071 and others - and the hadîth contains some weakness as al-Haythamî indicated in al-Majma' (2/253).
14. Sahîh: Related by Muslim - from Abû Hurayrah.
15. From Majû' Fatâwa war-Rasâ'il (no.155) of Shaykh Muhammad ibn Sâlih al-'Uthaymîn - hafidhahullâh.
16. Sûrah-Nisâ' 4:115
17. Sûrah Tawbah 9:115
18. Sûrah al-Isrâ 17:15
19. Related by Muslim (no.6611) from Anas radiallâhu 'anhu.
20. Majmû' Fatâwâ war-Ras'âil (no.341).