Part 9

Some of the Salaf said, ‘Perhaps a man sits with some people and they think that he is unable to speak when in reality he is fully capable of speech, but he is a Muslim scholar.’ Therefore he who knows the worth of the Salaf will know that their silence over certain matters such as excessive speech, argumentation and debating, and increasing upon explanation beyond what is necessary did not arise out of the inability to speak, nor ignorance, nor due to shortcoming; instead it arose due to their scrupulousness, their fear of Allah, and their preoccupying themselves with those affairs which would be of benefit rather than those affairs that contain no benefit.

"5 Refer to Munawi, vol. 3, p. 407. A similar hadith has been recorded by Darimi #526 with the words, “Modesty, chastity, and withholding - withholding the tongue not the heart - and figh are from faith. These are things which cause gain in the Hereafter and loss in this life but whatis gained in the Hereafter is greater,” the isnad is sabih. Haythami, vol. 8, p. 26, mentions another similar hadith on the authority of Qurrah ibn Tyas and states that its isnad contains a weak narrator.

2.13 All Goodness lies in Traversing the Way of the Salaf

2.13 All Goodness lies in Traversing the Way of the Salaf

Regardless of whether it be in the foundation of the religion ot its subsidiary issues, the exegesis of the Qur’4n, the explanation of hadith, asceticism, matters which soften the heart, points of benefit and wisdom, exhortations - whatever the Salaf spoke about - whoever traverses their path in this is rightly guided, and whoever does not; instead involving himself in excessive questioning, disputation, and speculation; is not rightly guided. However, if this latter person was to admit their excellence and his own shortcoming then his state is better. lyas ibn Mu‘Awiyah said, ‘Only a fool is unaware of the defects of his own soul.’ It was asked of him, ‘What is your defect?’ He replied, ‘Speaking too much.’ However, if this latter person was to attribute excellence to himself and deficiency and ignorance to those who preceded him, then he has clearly deviated and has suffered a great loss.

In summary, in these corrupt times, it is upon the person to either be content that he is a scholar in the sight of Allah, or not be content with this and instead content himself with being a scholar in the eyes of people. If he chooses the first, let him suffice with Allah’s knowledge of him; whoever has a state of gnosis existing between him and Allah will suffice with Allah’s knowledge of him. Whoever chooses the second then he falls under the saying of the Prophet, peace and blessing be upon him, “Whoever seeks knowledge to compete with the scholars, or to argue with the fools, or to win the attention of people, let

THE EXCELLENCE OF KNOWLEDGE

him take his place in the Fire.”!””

Wauhayb ibn al-Ward said, ‘It could well be that a scholar in the eyes of the people is counted to be amongst the ignorant in the Sight of Allah.’

Muslim records the hadith of Abi Hurayrah that the Prophet, peace and blessing be upon him, said, “The first to be burnt in the Fire are three...,” amongst whom are the scholar and the reciter of the Qur’an who only learnt their knowledge that it may be said of them, ‘He is a scholar’, ‘He is a reciter of the Quran.’ It was indeed said of them and they will be dragged face first into Hellfire.'8

The author, may Allah have mercy upon him, has actually combined two separate ahadith in one. The first is the hadith, “Whoever acquires knowledge to compete with the scholars, or to argue with the fools, or to win the attention of people, is in the Fire.” Recorded by Tirmidht #2654 and Ibn Majah #253 on the authority of ibn ‘Umar.

Tewas declared sahih by Albani, Sabih al-Targhib #109.

‘The second is the hadith, “Whoever seeks knowledge for other than Allah - or, intending thereby other than Allah - let him take his place in the Fire.” Recorded by Tirmidhi #2655 and Ibn Majah #258 on the authority of ibn ‘Umar.

Te was declared da‘if by Albani, Da'if al-Jami‘ #5687. Refer also to fn. 98.

"5 Muslim #1905/4923 on the authority of Aba Hurayrah with the words, ‘The first man (whose case) will be decided on the Day of Judgment, will be a man who died as a martyr. He shall be brought forth and Allah will recount His blessings (which He had bestowed upon him) and he will acknowledge them. Then Allah will ask, “What did you do with them?” He will reply, “I fought for Your sake until I died as a martyr.” Allah will say, “You lie. You fought so that you might be called a ‘brave warrior’ and you were called so.” Then a command will be given and he will be dragged on his face and cast into Hell.

And aman who acquired knowledge and taught it and recited the Que’an. He

2.13 All Goodness lies in Traversing the Way of the Salaf

If one does not content his soul with this, contenting it instead with the position of judge simply because this is a position that people respect, then he has chosen that which is lesser in exchange for that which is best, and he has moved from the ranking of scholar to the ranking of oppressor. This is why, when one of the Salaf was offered the position of judge, he refused saying, ‘I only learnt knowledge that I may be resurrected with the Prophets, not that I may be resurrected with kings. The scholars are resurrected with the Prophets and judges are resurrected with kings!’

will be brought forth and Allah will recount His blessings (which He had bestowed upon him) and he will acknowledge them. Then Allah will ask, “What did you do with them?” He will say, “T acquired knowledge and disseminated it and recited the Quran for your sake.” Allah will say, “You lie. You acquired knowledge so that you might be called ‘a scholar, and you recited the Quran so that it might be said, ‘He is a Qari’,’and it was said. Then a command will be given and he will be dragged on his faceand cast into Hell.

Andaman whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought forth and Allah will recount His blessings (which He had bestowed upon him) and he will acknowledge them. Then Allah will ask, “What did you do with them?” He will say, “I spent money in every cause in which You wished that it should be spent for Your sake.” Allah will say, “You lie. You did so that it might be said, “He is generous,” and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.’

THE EXCELLENCE OF KNOWLEDGE

2.14 Bear this Life with Patience!

It is necessary that the believer have patience for a short while such that through it he will attain everlasting bliss. If he despairs and becomes impatient, he is as ibn al-Mubarak said, ‘Whoever has patience, how short a time does he have to be patient for. Whoever despaits, how a short time does he have to enjoy himself!”

Imam Shafi used to say the following lines of poetry,

O my soul, it is only a few days, bear them patiently. A lifetime seems but a flitting reverie. O my soul, through this world pass swiftly And leave it for true life ahead does lie!”

We ask Allah for beneficial knowledge and we take refuge with Him from knowledge that does not benefit, from a heart that does not fear Him, from a soul that is not content, and from a supplication that is not answered. O Allah we take refuge with You from these four!

' Shafi'l, Diwan, p. 123.

\ Ajursi, al-Shariab, vol. 1, p. 451, said, ‘Whoever possesses knowledge and intelligence and understands all that has preceded in this book will know that he is in need of performing righteous deeds. If Allah wishes good for him, that person will adhere firmly to the Sunnah of the Prophet, peace and blessing be upon him, that which the Companions were upon, may Allah be pleased with

3.1 The People of the Book and their Hard Hearts

Consider carefully Allah’s censure of the People of the Book, the hardness of their hearts even after being given the Book and theit witnessing miracle after miracle such as the revival of the dead man after being struck with a part of the cow.’ We have been prohibited from resembling them and it has been said to us,

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them all, and the way of those who followed them in good: the Imams of each generation. He will learn knowledge so as to remove ignorance from himself, his intention being to learn it for the sake of Allah, Exalted is He, Alone. His intention is not to be for the sake of excelling in argumentation, disputation, and debate; and neither is to be for a worldly purpose. Whoever’s intention is pure will be safe from desires, innovation, and misguidance, if Allah wills, and will follow that which the Imams of the Muslims were upon before him.’

THE EXCELLENCE OF KNOWLEDGE

Has the time not arrived for the hearts of those who have faith to yield to the remembrance of Allah and to the truth He has revealed, so they are not like those who were given the Book before for whom the time seemed over long so that their hearts became hard?!”

In another place Allah explained to us the cause of their hard hearts saying,

But because of their breaking of their covenant, We have cursed them and made their hearts hard.'*

Thereby informing us that the hardness of their hearts arose as a punishment for their breaking the covenant of Allah. This by opposing His commands and doing what He prohibited after they had accepted the contract, then Allah says,

They distort the true meaning of words and have forgotten a good portion of what they were reminded of.