The Truth is Not Known by Way of Men, Men are Known by Way of The Truth – Shaykh Haamid Khamees al-Junaybi [Audio|Ar-En]

The Truth is Not Known by Way of Men, Men are Known by Way of The Truth by Shaykh Haamid Khamees al-Junaybi

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE tele-lecture on Saturday 16th June, 2012 with Shaykh Haamid ibn Khamees al-Junaybi (May Allaah Preserve Him), one of the mashayikh from Abu Dhaby, U.A.E. The Shaykhstudied with Shaykhanna al-Walid ‘Ubaydullaah al-Jaabiree (May Allaah preserve him). He also studied with many of the prominent scholars of our time, like Shaykh Zayd al-Madkhalee, Shaykh Saalih as-Suhaymee andShaykh Muhammad al-Aqeel, whom he has written tazkiyyah from. The tele-lecture is entitled “The Truth is Not Known by Way of Men but Men are Known by Way of The Truth”. The Shaykh had a follow up to the first part on Sunday 24th June, 2012.

Part 01: Listen / Download Mp3  Here (Time 1:19:20)

Part 02: Listen / Download Mp3  Here (Time 2:03:12 )

The Shaykh started off by saying that the shayateen from mankind and jinn have misguided many of the slaves of Allaah by three mighty deviations that are nothing but lies upon Allaah.

  1. Taking people away from the texts i.e The Book of Allaah and the Sunnah of Muhammad (sallallaahu ‘alayhi wa sallam) to the opinions, desires and allegiances.
  2. Glorifying ignorance amongst the people so much so that it became an objective that the majority of the people be upon that mannerism of ignorance.
  3. Glorifying or thinking of some scholars as being holy and infallible.

As a result, it is necessary to clarify the straight path of Allaah and thus the Shaykh outlined some principles needed by the student of knowledge that he/she can use as a light on the path towards his/her Lord.

These principles include:-

  1. Allaah has clarified to the people the path of truth and the way to know the truth.
  2. It is a must to bring the Book of Allaah and Sunnah of Muhammad (sallallaahu ‘alayhi wa sallam) above and beyond the intellect and analogy of the people.
  3. It a must to understand the book and the Sunnah upon the understanding of the salaf-us-saalih.
  4. It is a must to know that the truth is being upon the understanding of the salaf-us-saalih or anybody upon that understanding i.e the scholars of this deen that have followed the first generations in ihsaan(perfection).
  5. We must believe that the truth is always present in every time and every generation and it is not possible that you would have a time, generation or century in which there is no person guiding the people to the truth.
  6. It is a must to know that even though the scholars are those who are guiding the people to the truth, it doesn’t mean that they are infallible and cannot or may not go against the truth even in one single matter.
  7. Whoever tries to seek the proof from the book and the Sunnah, he should never ever leave it for the statement of anybody else regardless of who that person may be but rather he must follow the book of Allaah and the Sunnah of Muhammad (sallallaahu ‘alayhi wa sallam).
  8. The truth is independent of any man but the truth cannot be known except through the men who transmit it.
  9. If the proof contradicts the statements of men, it is waajib upon us to bring forward the proof ahead of the statements of men.
  10. Whoever is ignorant of the proofs of the Quraan and Sunnah and understanding of the salaf-us-saalihmust go back to the rulings of the scholars.
  11. Nobody after the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) can be obeyed in everything he commands and forbids.
  12. It is not permissible to say that every mujtahid (one who has the tools and strives to derive rulings from the Quraan and Sunnah) is correct. The truth is only one and cannot be more than one.
  13. The people of the Sunnah will suspect/accuse the opinions of people but will never accuse/suspect the religion of Allaah.
  14. It is not permissible for anybody to delve into ijtihaad during times of calamity except if he is well qualified and has the capacity to be upon ijtihaad.
  15. It is not correct to use as a proof against those who are calling to the Book and the Sunnah with the understanding of the salaf-us-saalih that the four imaams of the four madhahib have more precedence to be followed than the pious predecessors of this Ummah.
  16. The people of the Sunnah will refute and correct whoever goes against the proofs of the Book and theSunnah even if the one who went against the proofs is a Shaykh of the Sunnah.
  17. IMPORTANT PRINCIPLE: It is a must to warn against the people of innovation and desires, to warn against their statements, and this is the way of the companions of Muhammad (sallallaahu ‘alayhi wa sallam) and those who followed them from the Taabi’oon and those who follow them in ihsaan till the Day of Judgment.

The Shaykh brought an abundance of proofs from the Quraan and Sunnah as well as the statements of our pious predecessors in explaining the aforementioned points.

A must listen for those who wish to acquaint themselves with the truth!

We ask Allaah to make us align ourselves to the truth and the people of truth and rid us of the sickness of blind following anyone, and to make us avid followers of Muhammad (sallAllaahu ‘alayhi wa sallam).

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

Source : Posted from mpubs.org with permission

Benefits from Manners and Character of Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna and the Scholars in General – Abu Muhammad al-Maghribee [Audio|En]

One Week with Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna
Abu Muhammad al-Maghribee
[Audio|English]

Topic: Benefits from Manners and Character of Shaykh Hasan ibn Abdul Wahhab Marzooq al-Banna and the Scholars  in General

Listen / Download Mp3 Here  (Time 46:56)

Some Benefits from the Lessons of Sheikh ‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel – Compiled by Mustafa George

Some Benefits from the Lessons of Sheikh ‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel
(may Allah have mercy on him) Compiled by Mustafa George DeBerry
November 2011 / Muharram 1433
بسم الله الرحمن الرحيم

و الصلاة و السلام على اشرف الانبياء و المرسلين و على آله و صحبه و سلم تسليما كثيرا

Recently our beloved Sheikh (‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel) returned to his Lord. When this tremendous trial occurred, I promised my beloved brothers in Islam that I would try to inform them of some of the benefits that I received while seeking knowledge from the Sheikh for the time that I had spent with him. But due to life’s many distractions and commitments, I was not able to deliver what I intended in adequate time. By the permission of Allah, at this time, I would like to mention some of those benefits so that my brothers and sisters in Islam can take a greater look at the life of this scholar of Islam, in order that we may reflect upon our own lives and shortcomings and try our best to correct them. I ask Allah to bless our beloved Sheikh, and I ask Him to grant him a high abode in Jennah.[1]

A brief mention of the Sheikh’s style of teaching:

Sheikh ‘Abdullah had retired from his position as a High Judge in Saudi Arabia many years ago. This meant that he had ample time to study, research, teach and give da’wah. Sheikh ‘Abdullah’s lessons where unique in a since that each individual student was allowed to have his own face to face lesson with the Sheikh, reading from his chosen book. A specific detail of how the lessons were performed is as follows:

Fajr: Sheikh ‘Abdullah would perform fajr in congregation in the masjid across from his home. After prayer, he would sit in the masjid for a short spell of time performing his morning adhkar (supplications).

Then he would return to his home and sit in his library. A few of his sons along with 3-6 students would accompany him into his library. After sitting, one of his sons would make sure the Sheikh was comfortable, and if it was winter, they would rub the Sheikh’s feet until he was content. A few minutes later, the Sheikh would look around and instruct the first student who arrived to sit in front of him on the floor. The student would then inform the Sheikh which book he is reading to him and what page has been reached. The Sheikh himself would have his own copy of the same book in which he would always keep a record of the student’s reading. The student would begin reading while the Sheikh followed. If any comments or corrections needed to be made, the Sheikh would do so. Once the student finished the chapter or unit, the Sheikh would then clarify the complete chapter. During his explanation, he would always ask the student questions to make sure he has understood what was read and explained. After completing the explanation, the student would leave, and the next student would sit and begin reading his book. The fajr lessons would continue for a period of 2-3 hours. After every student has completed their reading, the Sheikh would take a short nap until about 10am. He would then awake, pray shurook prayer, and then return to his library for his own research and study. After asr, magrib and isha prayers, the Sheikh would basically teach the same way he taught for fajr prayer.

A mention of a few incidents which occurred in the company of the Sheikh:

1. When I began reading to the Sheikh in the year 2007, there was present in the company of the Sheikh a close student of his. This student advised me and other western brothers that we should read only Fiqh books to the Sheikh because in his (the student’s) opinion, the Sheikh is well grounded in Fiqh, and other subjects such as ‘Aqeedah and Minhaj can be studied with other scholars! Many of the western brothers ignored this advice and continued to persue the reading of ‘Aqeedah books to the Sheikh. One of the books that I chose to read was a summarized explanation of al ‘Aqeedah al Wasitiyah by Sheikh ‘Abdul ‘Azeez al Nasir al Rasheed (may Allah have mercy on him). I chose to read this explanation because several years prior to moving to Riyadh, I had attended the reading of this explanation in the presence of Sheikh ‘Ubaid al Jabiree while studying in The Islamic University of Madina. At any rate, after beginning to read this explanation with Sheikh ‘Abdullah al ‘Aqeel it was noticed the Sheikh would become very energetic whenever this book was being read with him. It’s possible that the reason for this was due to the fact that most students who sat with the Sheikh were reading Fiqh books, while very few chose works in ‘Aqeedah. Sheikh ‘Abdullah himself even would comment during the course of reading the book:

Allah granted us tawfeeq (success) in choosing to read this book!

He also said: This is an excellent explanation of al ‘Aqeedah al Wasitiyah.

After several readings with the Sheikh from this work, I mentioned to his student who initially advised me to read a Fiqh book, I said: Do you still think that I should change my book?

He replied: No, masha Allah, the Sheikh loves reading ‘Aqeedah books![2]

2. On the morning of 1429-10-18 (October 18, 2008) after salatul Fajr, the students followed the Sheikh into his living-room for our regular morning lessons. Before beginning the lesson one of the Sheikh’s grandchildren entered the room, and it was apparent from his appearance that he wasn’t very strong in his adherence to the Sunnah. The Sheikh’s grandson informed him that he would be taking a trip to the United Arab Emirates for some sort of educational training. Upon hearing this, the Sheikh immediately said:

When you go there make sure you befriend good individuals. It’s important that you don’t befriend those who can possibly cause you harm in your religion. Be very cautious who your companions are during your travel. It is upon you to hold fast to your religion and be sure to preserve your prayers![3]

Compiler’s comment: This action of the Sheikh is in accordance with the statement of Allah in the Quran, where He – The Most High said:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا

{Oh you who believe, save yourselves and your family members from the Hell-fire} Surah al Tahreem:6

3. One evening while some students were reading their books to the Sheikh, a group of unfamiliar students entered upon the Sheikh. After the students who were to the Sheikh left the room, the unfamiliar students approached the Sheikh and requested that he grant them tezkiyaat or ijazaat (a form of recommendation). Upon hearing this, the Sheikh became very upset and replied:

Where have you come from? Who are you? I don’t know you nor have I seen you before. I don’t know your Minhaj (methodology), nor do I know anything about you!

The students stood up and left the room!

4. About 2 years before the Sheikh passed away, one of his sons died. On the night of the Janazah (burial), several family members and students visited the Sheikh to give their condolences. At the time of salatul Isha, the Sheikh normally reads from the Tafseer of Sheikh ‘Abdul Rahman al Sa’di. When I entered the masjid for prayer, I assumed that due to the death of the Sheikh’s son, that night the Sheikh would not do his normal reading from the Tafseer book. I was wrong! After the Sheikh prayed his two units of Tahiyatul Masjid (the prayer for entering the masjid), he sat and opened his Tafseer book and began to read. I was amazed that even the death of his beloved son did not deter him from seeking knowledge.

Some benefits recorded during sittings with the Sheikh:

The Sheikh mentioned during our reading of Al ‘Aqeedah al Wasitiyah:

Things which are attributed to Allah are divided into two categories:

Things which are independent (not associated with the attributes of Allah), such as: The House of Allah, The Camel of Allah, etc. Attributing these things to Allah is done for the purpose of displaying tremendous reverence.

Things which are not independent, such as: The Knowledge of Allah, The Might of Allah, etc. Attributing these to Allah is done so for the purpose of describing Allah with His own Attributes.

The Sheikh said, while reading from a book of Tafseer (Explanation of The Quran):

From the best books of Tafseer is Tafseer ‘Abdul Razzaq. This is because the author was Sunni, Salafi.

He said, while discussing rulings pertaining to the Athan and Iqamah (call to prayer):

If the Imam of the prayer is forced to leave the congregation during the prayer, the person who steps forward would continue from where the Imam left off, contrary to the Muathen (caller to prayer) who is forced to discontinue the Athan. The person who comes forward to continue should start the Athan from the beginning.

He said on 1429.4.7 (April 13, 2008):

The way of the Salaf is more knowledgeable, wiser, and safer.

He also mentioned during the same sitting:

This book (Al ‘Aqeedatul Wasitiyah along with the explanation) is a wonderful book with great benefit.

He said on 1429.6.27 (July 1, 2008):

The goodness and fairness of Islam is displayed in the statement of Allah:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

{Indeed Allah orders with justice and good.} Surah al Nahl:90

On 1429.10.7 (October 7, 2008) he said:

Ablution is a condition for performing Tawwaf (encircling the Ka’ba), except if one is not able to perform ablution.

On 1429.12.7 (December 5,2008) he said:

None of the Salaf mentioned that the Prophet (may the peace and blessings of Allah be upon him) heard the Quran directly from Allah.

On 1429.12.15 (December 13, 2008) he mentioned:

The conditions for the validity of prayer are nine[4], but many scholars suffice with the mentioning of only 6. They hold that Islam, sound intellect, and the age of maturity are three conditions which are well known, and they must be present for any act of worship to be accepted. Therefore, some scholars do not mention them as conditions.

On 1430.2.21 (February 16, 2009) I asked him the following question:

Is it correct to say that Waraqah bin Nowfal[5] was actually the first man to believe in the Prophet Muhammad (may the peace and blessings of Allah be upon him)?

The Sheikh responded: This is correct. He believed in him to the extent that he had vowed to support and defend the Prophet if he lived long enough.

On 1430.2.22 (February 17, 2009) the Sheikh mentioned:

If a person forgets to mention the Name of Allah before performing Tayammum (purification with the usage of dust, sand, etc), the purification is still considered valid.

On 1430.2.29 (February 24, 2009) a Fiqh book was being read to the Sheikh.

The author of the book mentioned that it is not obligatory upon the wife to serve her husband. Sheikh ‘Abdullah ‘Aqeel responded saying:

This is the Mathhab (Hanbalee school of thought)[6], but there is no proof to support this opinion. On the contrary, the proofs inform that it is an obligation upon the wife to serve her husband.

On 1430.3.4 (March 1, 2009) the Sheikh commented:

The word Nushooz (conflict or dispute between spouses) is used to describe dispute from the wife, but it is also used to describe dispute from the husband. Allah stated in the Quran:

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا

{If a female fears nushooz from her husband..} Surah al Nisaa:128

On 1430.4.2 (March 29, 2009) the Sheikh responded to the statement of the author of a fiqh book.

The author mentioned that it is only compulsory upon the husband to have intercourse with his wife once every four months. Sheikh ‘Abdullah responded:

This is incorrect. It is preferred that the husband performs intercourse as much as possible. He should do so according to his ability, whether this is every night, every two nights, or once a week.

On 1432.8.8 (September 6, 2011) Sheikh ‘Abdullah returned to his Lord at the age of 95. May Allah accept his deeds from him and grant him a high place in Jennah.

Links about the Sheikh’s life and death:

alarabiya.net/articles/2011/09/06/165667.html

May the peace and blessings of Allah be upon our beloved Messenger Muhammad, and upon his family members and companions.

Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia


[1] A short biography of the Sheikh can be found on http://www.salafee.multiply.com (this site is down now)

[2] It’s ajeeb (amazing) how the Shaytan tries to distract the servents of Allah. To the extent, that he even has the ability to use a student of knowledge who thinks that he is advising his brother with good, but in fact, he advises with that which is furthest away from good!

[3] This advice is based on the statement of the Prophet (may the peace and blessings of Allah be upon him): “A man is upon the religion of his friend, therefore one should be careful whom he befriends.” Sunan Abi Dawood 4833.

[4] Isalam, sanity, age of maturity, removal of ritual impurities, purification of body and prayer area, facing the Qibla, entering of the time of prayer, covering of private parts, the presence of the intention from prayer. Refer back to: The Explanation of The Conditions, Pillars and Requirements of Prayer by Sheikh Muhammad bin ‘Abdul Wahhab Al Ibaanah Publications.

[5] The cousin of Khadijah (may Allah be pleased with her)

[6] This is an example of how the scholars of Saudi Arabia do not blind follow and adhere to a particular school of thought if the opinions are not supported by proofs and evidences.

Brief Biography of Shaykhul Islaam Muhammad Ibn ‘Abdul-Wahhaab (rahimahullaah) – By Mustafa George

Lecture extracted from Mustafa George’s lecture on Al-Qawaid Al-Arb’aa (Four Principles) delivered in Sharjah, UAE

Listen / Download Mp3 Here (Time 1:15:48)

[Inspirational] Seeking Knowledge – The Journey of Sheikh Muqbil – Mustafa George [Mp3|En]

 The Life of Sheikh Muqbil bin Hadee al Wade’ee (rahimahullaah)
Mustafa George (hafidhahullaah)
[Mp3 – English] Must Listen !!

Listen / Download Mp3:

The life, knowledge, character, manhaj, Da’wah & manners of the Sheikh Abdullah al Ghudayan – Mustafa George [Mp3|En]

3 years with Sheikh Abdullah al Ghudayan (rahimahullaah)
Mustafa George [Mp3|En]

Listen/Download Mp3:(Duration 01:38:51)

Brief Benefit from the above lecture: Preserve Allaah and Allaah will preserve you!

The Noble Shaykh Abdullaah Al Ghudayan,Rahimahullaah  Used to remind  us of Allaah, He used to constantly say to us the Hadeeth, احْفَظْ اللَّهَ يَحْفَظْكَ, Preserve Allaah and Allaah will Preserve you!

This is actually a part of a much longer Hadeeth which was related by At-Tirmidhiyy and Al-Imaam Ahmad and was graded as Saheeh by Al-Imaam Al-Albaaniyy. Here is the full text in Arabic:

عن أبي العباس عبد الله بْنِ عَبَّاسٍ قَالَ كُنْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا فَقَالَ:” يَا غُلاَمُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ إِذَا سَأَلْتَ فَاسْأَلْ اللَّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ وَاعْلَمْ أَنَّ الأمة لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَلَوْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ رُفِعَتْ الْأَقْلاَمُ وَجَفَّتْ الصُّحُفُ” رواه الترمذي ، وأحمد ، وصححه الألباني في صحيح الجامع برقم

On the authority of Abu ‘Abbaas Abdullah ibn ‘Abbaas (radiAllahu ‘anhuma — may Allah be pleased with them two)1 said: I was behind The Prophet ﷺ one day and he said,

“Oh young boy! I am going to teach you some words: preserve Allah and he will preserve you. Preserve Allah and you will find him in front of you. If you ask, then ask Allah; and if you seek aid, seek aid from Allah. Know! If the Ummah [nation] gathered to benefit you with something, they wouldn’t benefit you except with something Allah wrote [i.e., decreed] for you. And if the Ummah gathered to harm you with something, they wouldn’t be able to harm you except with something Allah wrote for you. The pens have been lifted and the pages have dried.” [At-Tirmidhi, and he rated it Sahih]

 

Not all who read are scholars – Shaykh Salih Fawzan (must see, emotional!)

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/5412
Reference: Darulhadith.com
aFatwa.com

Shaykh al-Fawzân: The scholars are known. Not all who got diplomas, graduate, memorise Hadîths and verses and read books are scholars with understanding. The scholars with understanding are known amongst the people. But many people only want that which suits them. He looks for that which suits him even if he were to get an answer from the most ignorant or most deviant people. What is most important is that he gets what suits him and his desire. It is a great error and especially today. The scholars are few. There are few scholars with understanding unlike those who read who are many. There are many who read but the scholars with understanding are few. The prophet (sallâ Allâhu ‘alayhi wa sallam) said [what means]:

“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”

We fear that this has started today. We therefore have to be vigilant, apprehensive and observant. We have to choose the scholars and trustworthy who live today as good as we can. As for the early scholars, then they have past away. But one should stick to the best of those (who are) alive:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

“So fear Allah as much as you are able”
(64:16, interpretation of the meaning)

A Precious Gem: The Ignorant Worshipper and the Immoral (Religious) Scholar

Source: Imam Ibn al Qayyim, AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services

[Read A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge – Imam Ibn al Qayyim ]

We have previously mentioned the case of the religious scholar who prefers this worldly life rather than the Hereafter. However, the mistake of the ignorant worshipper is rejecting knowledge, its verdicts, and his adherence to imagination and vain desires.

Sufyan bin ‘Uyainah and others said,

“Beware of the trial of the immoral (religious) scholar and that of the ignorant worshipper, for both are apparent trials. The latter avoids knowledge out of ignorance, and the former calls for wrong doings out of immorality”.
Allah, the Exalted, sets the example of the ignorant worshiper in the Qur’anic verse by saying,which means,
“Their allies deceived them) like Shai!an (Satan), when he says to man: “Disbelieve in Allah.” But when (man) disbelieves in Allah, Shaitan (Satan) says: “I am free of you, I fear Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the ZalimOn (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness, etc.).” (AI-Hashr, 59:16-17)
His story is well known, for he has based his life on worshipping Allah unknowingly, so Satan seized the opportunity and seduced him causing his disbelief. So, this is the end of every ignorant worshipper who unconsciously disbelieves, and the other one is the final end of every immoral scholar who prefers this worldly life rather than the Hereafter.

A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge

The religious scholars who prefer and Love this worldly life shall surely speak other than the truth concerning their judgments and religious verdicts. Verily, the judgments of Allah usually contradict the desires of people especially the rulers and those who follow their whims, as their aims cannot be attained except by opposing the truth.

Accordingly, if the ruler and the religious scholar seek position and power and follow their desires, indeed they will not be able to fulfill their aims except by deviating from the truth, especially if there is a doubtful matter involved. The doubtful matter will agree with the desires of man, and vanity will prevail. As a result, righteousness will disappear, and truth will vanish.

However, there is no doubtful matter in the truth, so how can wrong doers dare to oppose it openly, assuming that they will be able to repent afterwards. Such behavior is mentioned in a Qur’anic verse in which Allah says, which means,

“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e. made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them at their proper fixed times, etc.] and have followed lusts.” (Mariam, 19:59)

They were also mentioned in another verse, in which Allah says,which means,

“Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an excuse): “(Everything) will be forgiven to us. And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth? And they have studied what is in it (the Book). And the home of the Hereafter is better for those who are AI-Muttaqun (the pious). Do not you then understand?’1 (Al-A’raf, 7:169)

Allah, the Exalted, informs us that those wrong doers have chosen the goods of this low life (the evil pleasures of this world) despite being aware of its unlawfulness. Moreover, they say, as an excuse, “(Everything) will be forgiven to us.And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins), so they are insistent upon that, and that is the reason why they dare to utter falsehood against Allah, assuming that the judgment and the religion of Allah are implied therein.Either they know the fact that the religion and the judgment of Allah contradict their claims, or they do not know. The result is that sometimes they utter falsehood against Allah, or else they say what is unlawful.On the other hand, the pious know quite well that the Hereafter is better than this worldly life, so loving leadership and following one’s desires would not be a temptation to them, so they would never prefer this worldly life to the Hereafter. They have only one path, which is abiding by the Glorious Qur’an and the Sunnah. Besides, they seek help in patience and prayer, think deeply about this worldly life, its transient nature and its inferiority, and they compare it with the Hereafter, its greatness and the fact that it is eternal.Following one’s desires can blind the heart in a way that makes it confused between the Sunnah and innovation in religion. Sometimes, one may be confused whether or not an action is based on the Sunnah or on an innovation in religion. In fact, when misunderstandings like this occur, it is the fault of religious scholars as they prefer this worldly life and follow the rulers, and their vain desires.They are mentioned in these verses in which Allah says,which means,

“And recite (O Muhammad Sallalaahu Alaihi wa Sallam)) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitan (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or it you leave him alone, he (still) lolls his tongue out” (Al-A’raf, 7: 175¬176)

So, this is the likeness of the devious scholar of religion whose deeds contradict his knowledge.The previous verses dispraised this behavior as follows:

One: He has gone astray after having been knowledgeable, and he has knowingly chosen disbelief over faith.

Two: He abandoned faith entirely with no return, so, he threw away the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), like the serpent which throws away its skin.So, if there was any remnant thereof, he could not throw it away.

Three: Satan controlled him and so he tempted and seduced him, and that is why Allah says, “Satan followed him up, and He did not say, pursue him”, because following up means reaching and attaining him, which is much more eloquent than saying, “pursue him,” as far as meaning and expression are concerned.

Four: He has erred after having been guided, which means that he has gone astray in knowledge and in intention, which is related to the corruption of his intention and deeds. Going astray is related to the corruption of knowledge and belief, and the corruption of one side entails the corruption of the other.

Five: If Allah, the Exalted, had so willed, He could have elevated him with knowledge, which would have prevented his destruction. In other words, if he was not knowledgeable, it would have been much better for him, and would have meant a lesser torment for him.

Six: Allah, the Exalted, informed us about his wicked intention, mentioning that he has preferred inferiority rather than the most honorable and the most righteous.

Seven: His inferior choice was not chosen because of an idea that crossed his mind, on the contrary, it was chosen due to his desire to cling  to the earth. Clinging means permanent adherence, as if it was said, “He is sticking to the earth.” The Qur’anic expression described his inclination to this worldly life by referring to his clinging to the earth, because the worldly life is the earth, and those who are living therein, and everything that can be extracted thereof, either for adornment or enjoyment.

Eight: He deviated from the right path following his vain desires, so his own desire resembles a leader who should be followed.

Nine: He, the Almighty compared him to a dog, which is the most low amongst creatures, because of its greed.

Ten: He compares his covetousness to this worldly life and his impatience thereto and his grief of being deprived thereof by the lolling out of the dog’s tongue, whether it is left alone or driven away. Accordingly, if that person is left alone, then he will be covetous of this worldly life, and if he is advised he will still be covetous. of this worldly life. He clings to covetousness like the dog with its tongue lolling out. Ibn Qutaibiyah said, “Surely everyone pants because they are exhausted or thirsty, except dogs, for it is their habit to pant while lolling their tongues out in all cases, whether they are exhausted or not, and whether they are thirsty or not, and that is why the Qur’anic expression compared it to the disbeliever, asserting that he has gone astray whether he is advised or left on his own. This is like the dog whether it is left alone or driven away.

Source: AI-Fawa’id, A COLLECTION OF WISE SAYINGS , Rendered into English by: Bayan Translation Services

Partisanship to a Scholar or a Da’ee – Shaikh Saalih bin Fawzaan Al-Fawzaan

Question:

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?

Answer:

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: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).