Part 5

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“They ask you about the soul, say: the soul is my

and he would then not respond to the question.” It was asked, ‘A person who has knowledge of the Sunnah, should he argue in order to defend it?” He replied, ‘No, he should inform the other of the Sunnah, if he accepts, fine, otherwise he should remain silent.” He would say, ‘Arguing and disputing about knowledge takes away the light of knowledge,’ and, ‘Disputing about knowledge hardens the heart and breeds cursing.’ Frequently would he say in response to questions that he was asked, ‘I do not know.’

Imam Ahmad traversed the same path as that followed by Malik in this.

& Khatib, a-Fagib wa'LMutafaggih, vol. 2, p. 15 #629 and ibn ‘Abdu’l-Barr #2062 with sahih isnad.

THE EXCELLENCE OF KNOWLEDGE

There also occurs a prohibition concerning asking excessive questions,” asking tricky and difficult questions,’ and also about events that have yet to occur.” Mentioning the narrations concerning this would only prolong the discussion beyond what is necessaty.

However, despite all this, there does occur in the words of the Imams such as Malik, Shafi, Ahmad and Ishaq, a clear indicator to the sources of jurisprudence and the intellectual basis of the divine laws, given in a succinct and comprehensive way, such that one can understand the meaning without undue difficulty. Their words also contain a refutation of those who oppose the Sunnah, phrased in the nicest of words and composed in the best of ways such that the person who understands them is left in no need of comprehending the laborious discussions of the Speculative Theologians when they tried to do the same. Indeed their lengthy, laborious discussions could be completely devoid of any of the correctness that is found in the concise statements of the Salaf and the Imams.

” Bukhari #1477-2408-5975-6473-7292 and Muslim #1715 on the authority of Mughirah ibn Shu‘bah. Bukhari #4745-5259-5308-7304 and Muslim #1492 on the authority of Sahl ibn Sa‘d. Muslim #1715 on the authority of Aba Hurayrah, Refer to ibn ‘Abdu’l-Barr #2037-2053,

Munawi, vol. 6, p. 391, said the isnad was da‘if and it was ruled da'if by Albani, Da'if al-Jami #6035.

28 The Way and Wisdom of the Salaf

2.8 The Way and Wisdom of the Salaf

ibn al-Qayyim, a/-Fawd’id, p. 118, said that ward‘ was, ‘Leaving all that one fears may harm his Hereafter’ al-Jurjani, a/-Ta'rifat, p. 325, said that it was ‘The leaving of anything doubtful for fear of falling into the prohibited. It is also said that it is to adhere firmly to all beautiful deeds.’ Tabarani, a/-Kabir records on the authority of Hudhayfah that the Prophet, peace and blessing be upon him, said, “The excellence of knowledge is better than the excellence of worship. The best of your religion is wara‘”” Mundhiti said that its isnad was hasan and it was declared sahih by Albani, Sabib al-Targhib #68.

* Ahmad, al-Zuhd, p. 272, and Aba Nu‘aym, vol. 2, p. 178 #1848.

” Ajurri #134 with a sabih isnad.

THE EXCELLENCE OF KNOWLEDGE

‘A person of scrupulousness will never dispute.” Ja‘far ibn Muhammad said, ‘Beware of disputing about this religion for it preoccupies the heart and breeds hypocrisy.” ‘Umar ibn ‘Abdu’l- ‘Aziz used to say, ‘When you hear disputation, refrain.’ He also said, ‘Whoever makes his religion a tool for disputation will frequently change his stances,’ He also said, ‘The predecessors stopped at a point out of knowledge, through penetrative insight did they refrain, even though they were more capable of arguing [than their opponents] were they to have argued.’ There are many quotes from the Salaf concerning this.

Many of the later people have been tried with this, thinking that one who increases his words and arguments, and disputes about matters of the religion is more knowledgeable than one who does not. This is naught but pure ignorance! Just look to the seniot Companions such as Abii Bakr, ‘Umar, ‘Ali, Mu‘adh, ibn Mas‘id, and Zayd ibn Thabit; what was their state? Their words were less than the words of ibn ‘Abbas yet they had more knowledge than he! Similarly the words of their successors were more than those of the Companions even though the latter had more knowledge than the former. The words of the next generation of successors were more than those of the first generation successors even though the latter knew more than the former.

Therefore knowledge is not narrating a great deal, nor is it having an opinion on everything, rather it is a light which is im-

7 Ajurti #123 and ibn Battah, p. 123, with a hasan isnad.

2.8 The Way and Wisdom of the Salaf

planted in the heart*! by which the servant comes to understand the truth, employs it to differentiate between truth and falsehood, and is able to express that truth in brief, concise words. The Prophet, peace and blessing be upon him, was granted pithiness in speech” and his words were the most concise of words.** All of this goes to show why there is a prohibition against excessive speech and being loose in ones words.**

The Prophet, peace and blessing be upon him, said, “Allah never sent a Prophet except as a conveyor; and doctored, elaborate speech is from Satan,”*’ meaning by this that the Prophet, peace

*! Tbn ‘Abdu’l-Barr #1398-1399 records that Imam Malik said, ‘Knowledge does not come about by a great deal of narration, instead it is a light that Allah implants in the hearts,’ and, ‘Knowledge and wisdom are a light through which Allah guides whoever He wills, they do not come about by knowing many issues.”

8 The author, Jami‘ al-Uhim wa'l-Hikam, vol 1, p. 54, references this to Abii Ya‘la and Daruqutni.

Ahmad #8822 and Bayhaqi, Sh‘ab #4970 also record on the authority of Abi Hurayrah that the Prophet, peace and blessing be upon him, said, “Should I not inform you of the worst of you? Those who prattle, those who speak rashly and without care, and the arrogant braggart. Should I not inform you of the best of you? Those of you who have the best morals and manners.”

Ttwas ruled sahih by Albani, a/-Sabibah #751-791-1891 and Arna‘dt, vol. 14, p. 418,

% ‘Abdu’l-Razzaq, vol. 11, p. 163, as a mursal report. However the last half of the hadith has been recorded by Ahmad #5687 and

THE EXCELLENCE OF KNOWLEDGE

and blessing be upon him, only ever spoke to the extent required of him to convey the message. As for excessive, doctored, and elaborate speech, it is blameworthy. The sermons of the Prophet, peace and blessing be upon him, would be brief and to the point,” and his speech was such that the number of words employed could easily be counted.*” He said, “Indeed from speech is that which is magic.” He said this by way of censure, not by way of commendation as thought by some. Whoever considers the context of these words would be certain of this. Tirmidhi and others quote the hadith of ‘Abdullah ibn ‘Amr that the Prophet, peace and blessing be upon him, said, “Allah hates the excessively eloquent among men, those who move their tongues between their teeth just as cows do.”*” There are many narrations

Al-Bukhari, Adab al-Mufrad #875 with an isnad meeting the criteria of Bukhari and Muslim. Refer to Albani, Sahib Adab al-Mafrad #671 and Arna’at, vol. 9, p. 498.

Al-Bukhari, Adab al-Mufrad #876 also authentically reports from ‘Umar that he said, ‘Long-winded speech during sermons is from the prattle of Satan’

Ibn Abial-‘Izz, Sharh ‘Agidah at-Tahawiyyab, p. 19, said, ‘Our Prophet, peace and blessing be upon him, was granted pithiness in speech, he was sent with universal, comprehensive sciences and knowledge pertaining to this world and the Hereafter in the best and most complete of fashions. However each time someone introduced an innovation, they went to great lengths in justifying it and this is why the discussions of the latter people are long and laborious and of very little benefit. In contrast, the words of the early generations are few but of great blessings.”

* i.e. over carefully and excessively pronouncing each word.

2.8 The Way and Wisdom of the Salaf

from the Prophet and the Companions, such as ‘Umar, Sa‘d, ibn Mas‘id, ‘A’ishah, and others carrying this meaning,

Therefore it is necessary to realise that not everyone who speaks a lot, delving into great detail, with regards normal speech and knowledge is more knowledgeable than one who does not.

We have been tried by the ignorant amongst people who start believing that just because someone speaks a lot, he is more knowledgeable than those who have preceded him! Amongst them are some who believe that a particular person is more knowledgeable than the Companions and those who came after them simply because he goes to minute details when explaining matters and has an opinion on everything. Some of this group say that he is just more knowledgeable than the famous Legal Jurists who enjoy a following, however this statement of theirs implies the same as the previous. This is because those famous Legal Jurists spoke more than those who came before them, hence if someone who came after them knows more than them just because of his detailed discussions, then for sure he should be more knowledgeable than those who spoke less than them such as Thawri, Awza'l, Layth, ibn al-Mubarak, those of their generation, and those who came before them of the Successors and Companions. Such a stance constitutes clear disrespect of a serious