The Fake Scholar

And from his character in seeking knowledge is that he seeks it whilst being in the state of neglect and forgetfulness. He only seeks the knowledge which his desire calls him towards.
And if it’s said, ‘How is that possible?’

The reply is, his aim in seeking knowledge is not due to him thinking it is fardh upon him or in order for him to worship Allah by fulfilling His obligations and staying away from the things He has declared unlawful, No! Rather his aim is to become known to the people as a taalib-ul-’ilm (student of knowledge) and so that the students flock around him.

He studies only for Riyaa (showing off) and debates with others in order to be known for his knowledge and eloquence in discussion. If the person he is debating with has the truth with him, it causes him grief. Even if he knows he is wrong he carries on debating and never declares he is mistaken due to fear of people criticizing his mistakes.

He is lenient with giving fatwa to those he loves and is severe and stern against those who can not benefit him at all. Whoever he teaches knowledge to he expects benefits back from. And if his students can not benefit him in this world but only benefit him in the aakhirah, teaching them becomes a burden upon him (and he sees it as a waste of time).

He anticipates the reward for knowledge he never practiced, and is not afraid of the consequences for knowledge he never acted upon. He speaks words of wisdom so it might seem he is from its people, whilst not fearing the evidence being established against him, because he doesn’t practice what he preaches. The more he learns and seeks knowledge the more he shows off and boasts.

If the scholars of his time are many in number and they are mentioned as people of knowledge he wishes to be mentioned with them. If they, the scholars, are asked about a question and he is not asked he wishes he be asked as well, when it was upon him to praise Allah who just saved him from being asked when others had fulfilled the need.

If it reaches him that any of the scholars made a mistake whilst he got the right verdict, he becomes happy for the mistakes of others, when in reality he should be sad for the mistakes of his brothers. If any of the scholars pass away it makes him happy since now people will be in need of him and his knowledge more.

And if he is asked about a matter that he has no knowledge of, it becomes difficult for him to say ‘I do not know’. If he hears about someone else that is benefiting the people more than he is, he hates him and does not tell the people about him. His pride stops him from admitting his own mistakes, even when corrected by others he will keep on defending his mistake, despite knowing it is a blatant mistake, just so that he might not be looked down upon by the people.

His fitnah (trial) is love for this dunya and being praised by mankind along with status and nobility. He beautifies himself with knowledge as people in this dunya beautify themselves with jewelry but he forgets to beautify his knowledge with actions.

(Taken from Akhlaaq al-Ulamaa by al-Aajoriyy)

The Difference between a Student of Knowledge and a Student of the Internet

By Shaykh Abdul Malik Abdul Hameed (may Allah preserve him)

The Student of Knowledge

He is the one who before doing anything fixes his soul. Then he maintains his soul to upright character. Therefore he becomes an example for others, in his character and manners.

The student of knowledge strives for knowledge and benefit. The seeker of ilm does his utmost to sit with scholarly men, people of piety and in circles of knowledge. The person striving to learn his deen constantly equips himself with beneficial knowledge and information.

He safeguards his time. Hence you don’t see him involved in things which are useless. The student of knowledge turns away from things that don’t concern him, and busies himself with things that affect him.

Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him, learns something.

He gives precedence to knowledge, its people, consequently benefiting from them.

As result of this he honors the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars.

The student of knowledge hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light.

You notice about the student of knowledge, that he is humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t offer.

This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him.

The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people.

Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such.

This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines.

You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah.

For that reason it is said, “ Ahulus Sunnah wal Jama’a (the People of Sunnah and the gathering) and Ahul Bid’ah wal Farqa (the People of innovation and sects)”.

Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his own well being in his speech and actions. He won’t open a door to evil for the general masses.

The student of knowledge doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.

These are some of the traits of the student of Knowledge. May Allah give them to us-Ameen

The Student of the Internet

First of all, he doesn’t have any of the traits we mentioned, as this is witnessed.

The student of the net is shameless in his character. He displays arrogant behavior towards people.

The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people.

The student of the internet learns hatred, he follows the mistakes and slip ups of others. These are the fruits of learning from the internet. For the student on this path, days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil.

In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you.

On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!

(Reference: qsep.com)

The Praiseworthy Differences and the Blameworthy Differences?

Source: How do I Achieve FIQH (understanding) of the Deen? - From the lectures of Shaikh Saleh ibn Fawzan al-Fawzaan

Translated by Shawana A. Aziz

Published by Quran Sunnah Educational Programs -www.qsep.com

Main Heading: From Whom should I take Fiqh of the Deen?

Sub-Title 14: The praiseworthy differences and the blameworthy differences?

Question: O Shaikh, please explain the praiseworthy differences and the blameworthy differences?

Reply by Shaikh Saleh ibn Fawzan al-Fawzaan (p. 877):

Differences are not praiseworthy but there are

• differences which are excused and
• differences which are inexcusable.

Differences in Furu'ee (i.e., issues not related to Aqeedah) issues of Ijtihaad like deducing rulings from the proofs… One says, 'The proofs point towards this', and the other says, 'The proof proves that.'

So, each of them talks according to what appears (correct) to him, and what his Ijtihad concludes.

The Messenger of Allah (once) told the Sahabah, "None of you should pray except in Bani Quraydah."

The Sahabah left but the time of Asr Salaat arrived while they were on their way. And a group said,

"The Prophet meant that we should not pray except after reaching Bani Quraydah —even if the Salaat is to be delayed."

So, they delayed their Salaat until they reached their destination.

Another group said,

"The Prophet meant to exhort us to hasten in departure. He did not mean delaying the prayers." (So, they prayed Asr Salaat on the way).

And when they (informed the Prophet about their disagreement and how each group acted differently and) asked the Prophet, he (salallahu alaihi wasallam) did not criticize either of them because each of them made Ijtihad, and had a point of view in understanding (the daleel or the statement of the Prophet).

There is no blame on this form of Ijtihad because it is based upon deduction from the Daleel.

Similarly, the story of the two men who ran out of water and prayed with Tayammum, then they found water before the time of the prayer expired. So, one of them performed wudhu, and repeated his Salaat while the other did not repeat the Salaat.

So, the Prophet (salallahu alaihi wasallam) said to the one who performed wudhu and repeated the Salaat, "You have two rewards." And he said to the other, "You Salaat is accepted from you." [See, Abu Dawood] So, he (salallahu alaihi wasallam) did not criticize either of them for the Ijtihad. [see, Abu Dawood. The narration of Abu Saeed]

As for the blameworthy difference, it is the difference in Aqeedah.

Aqeedah has no scope for differences, and Manhaj has no scope for difference - because Allah has ordered us to return back to the Book and Sunnah of the Prophet, and what the Salaf were upon. Allah Messenger (salallahu alaihi wasallam) said,

"The Jews split into 71 sects, the Christians split into 72 sects, and you will split into 73 sects —all of them in the fire except one." They asked, "Which sect is that, O Allah's Messenger?"

He (salallahu alaihi wasallam) replied, "(Those who follow) that which I and my companions follow." [(hasan) Saheeh at-Tirmidhee]

So, the 72 sects are not excused except the one which adhered to the Book of Allah, the Sunnah of the Prophet (salallahu alaihi wasallam) because difference in Aqeedah and Manhaj are not excused.

Verily, the exception is for issues of Furoo (i.e., issues not in Aqeedah) which are deduced from the texts if there is a need for Ijtihad from the text. As for, if Ijtihad is not required, then it is not permissible.

The Use of Weak Ahadith to Encourage Virtuous Deeds

by Dr. Yusuf al-Qaradawi | Translated and Abridged, with slight modifications, by Suha Abu Shakra

(Source: http://www.suhaibwebb.com/islam-studies/the-use-of-weak-ahadith-to-encourage-virtuous-deeds/ )

Question:

Many preachers, reformers, and scholars frequently use ahadith (pl. of hadith) known even to novice students of knowledge as being weak. When critiqued, such people claim that weak hadith can be referred to when encouraging virtuous deeds, deterring people from doing wrong and encouraging them to do what is right. What is the legal opinion on this?

Answer:

The practice of citing weak ahadith to encourage virtuous deeds (fadā`il al-a`māl) has become so widespread that some people assume that this practice is agreed upon by hadith scholars. This notion is undoubtedly flawed, however, because a large number of hadith researchers affirmed that weak hadith should not be used to promote virtuous deeds nor any other category of good deeds.

It must also be noted that those who do allow for the use of weak hadith in fadā`il al-a`māl place important conditions on their use so they are not held at the same status as authentic narrations. Also, scholars who have a deep-rooted understanding of Islamic law (Sharī`ah) should never need to resort to using weak ahadith because the wealth of authentic ahadith is more than sufficient.

Regarding the opinion that permits the use of weak hadith, Dr. Yusuf Al-Qaradawi makes the following points:

First: This opinion is not agreed upon amongst hadith scholars, as there are a number of well-respected scholars who reject the application of weak hadith in fadā`il al-a`māl or any other field of Islamic practice. These include Yahya Ibn Mu`īn, and a number of other scholars; it appears to also be the opinion of Imam Al-Bukhari, who employed very strict criteria for accepting hadith. Imam Muslim, who held the same opinion, actually condemned narrators of weak and rejected ahadith in the introduction to his Sahih, and censured them for abandoning authentic narrations. This is also the opinion that al-Qādi Abu Bakr Ibn Al-`Arabi, and Abu-Shama (the former heads of the Maliki and Shafi’i juristic schools of thought), leaned towards; it was also the opinion of Ibn Hazm, and others.

Second: If the meaning sought to be conveyed can be extracted from authentic or acceptable ahadith, then it is pointless to cite weak ahadith. Allah has sufficed us with what is superior so we don’t need that which is deficient; and rarely do we find a religious, moral, or instructional meaning that is not addressed by authentic or acceptable narrations. Yet, some people find it easier to use weak hadith unreservedly because they lack the drive to search for and review authentic narrations, and because of their limited scope of knowledge.

Third: Weak hadith should not be attributed to the Prophet ﷺ using definitive terms. The author of Al-Taqrīb said in his explanation: “If you narrate a weak hadith without the chain of transmitters, don’t say, ‘The Prophet ﷺ said such and such,’ or use similar definitive language, but rather, [say] that such and such was narrated about him, or that such and such reached us about him… or similar passive forms of narration…” Thus, the practice of many preachers and orators who begin a weak hadith by saying, “The Prophet said,” is unacceptable and rejected.

Fourth: Muslim scholars who permitted the use of weak hadith to promote good and warn against evil did not leave the door wide open to allow citing every weak hadith. Rather, they placed three conditions that regulate the use of weak hadith:

1. That the hadith not be very weak.
2. That the hadith be within the scope of an authentic legal principle that is applied and accepted in either the Qur’an or Sunnah.
3. That its weakness, not authenticity, be realized when applying it.

Thus, none of the Muslim scholars permitted the narration of weak ahadith indiscriminately, but rather, stipulated those three conditions. We also cannot overlook the most important condition of all; the hadith should address fadā`il al-a`māl and not lead to a legal ruling.

In my opinion, there should be two more conditions added to the list above:

1. That it not include exaggeration or embellishment such that it defies logic, Islamic law or rules of the Arabic language. Hadith scholars have stated clearly that a weak hadith can be recognized through clues in the narrators or the narration.
2. That it not contradict another piece of legal evidence that is stronger than it.

Allah knows best.

Advice to Youth facing Confusion in Manhaj

Source: How do I Achieve FIQH (understanding) of the Deen? - From the lectures of Shaikh Saleh ibn Fawzan al-Fawzaan

Translated by Shawana A. Aziz

Published by Quran Sunnah Educational Programs -www.qsep.com

Main Heading: From Whom should I take Fiqh of the Deen?

Sub-Title 16: Advice to Youth facing Confusion in Manhaj

Question: What is your advice O Shaikh, to the students of knowledge and the youth - in the present times - concerning what is widespread of ideological confusion and confusion in Manhaj. What is the role of a student of knowledge towards these situations?

Reply by Shaikh Saleh ibn Fawzan al-Fawzaan (pg. 879):

I pointed in my talk that the youth, especially in these times, when there is an increase in ideas, Manaahij (pl. of Manhaj), groups and divisions;

• I advise them, first and before all, with the Taqwa (piety) of Allah and Khashyah (fear) of Him.
• I advise them to mind their tongues from talk which could bring bad consequences for them.
• I also advise them to seek IslaaH (rectification) and unity amongst the people, Allah says, "There is no good in most of their secret talks except (in) him who orders Sadaqah, Ma'roof, or conciliation between mankind. And he who does this, seeking the good Pleasure of Allah, We shall give him a great reward." [Soorah an-Nisa (4): 114]

I also advise them to seek knowledge from its sources upon the hands of the people of Ilm (i.e., the scholars) and the people of Baseerah.

This is the only way to seek Ilm from the Book of Allah and the Sunnah of His Messenger —i.e., upon the hands of the scholars —this is the only way to know the truth.

It is not knowledge what some claim —i.e., learning al-Fiqh al-Waqee which is engaging oneself in the politics of the country, the issues of the world and their solutions —this is keeping busy away from the beneficial Ilm, and it does not reap any benefits.

When the Prophet (salallahu alaihi wasallam) informed about division amongst ummah, he said,

"My Ummah will split into 73 sects —all of them in the fire except one." They asked, "Which sect is that, O Allah's Messenger?" He (salallahu alaihi wasallam) replied, "(Those who follow) that which I and my companions follow." [(hasan) Saheeh at-Tirmidhee]

So, there is no salvation except through following what the Prophet was upon - and how do we know that?

We will not know that except if we were to seek Ilm upon the hands of the scholars.

Everyone claims to be upon the Manhaj of the Prophet (salallahu alaihi wasallam) and his Sahabah - everyone makes this claim, and only the reality (of their actions) can decide (who is upon the correct Manhaj).

It is impossible to know what the Prophet was upon unless we seek Ilm upon the hands of the scholars, who are sincere to their Deen and to the ummah. Allah says,

"None can inform you (O Muhammad (salallahu alaihi wasallam)) like Him Who is the All-­Knower (of each and everything)." [Soorah Fatir (35): 14]

So, Ilm is neither taken from the ignorant nor from those who claim Ilm —verily, it is taken from the expert; those who possess knowledge about the Deen of Allah - They alone are the scholars.

Allah's Messenger (salallahu alaihi wasallam) said,

"Whoever among you lives, will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it.

Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray." [Sunan ibn Majah]

So, he (salallahu alaihi wasallam) informed that the way out of Fitna is verily following the Sunnah of the Prophet (salallahu alaihi wasallam), and the Sunnah of his Rightly Guided Caliphs, and that cannot happen except by studying Ilm at the hands of the scholars —those who know the Sunnah of Prophet and his Caliphs, and they explain it to the people —So, there is no way out of the Fitna, groups and divisions and various Manaahijs etc., except though this.

The correct Manhaj is one and it does not have divisions and differences. Differences are in the Manaahij (pl. of Manhaj) that contradict the Manhaj of the Prophet.

The Manhaj of the Prophet unites, and there is no division or difference in it, and therefore, Allah says,

"Verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become a-Muttaqoon (pious)." [Soorah al-An'aam (6): 153]

Allah mentioned that His (salallahu alaihi wasallam) path is one single path:

"this is my straight path."

And when he mentioned the paths he mentioned them in plural,

"follow not (other) paths."

—'paths'—because each of them has a Manhaj and a Tareeqah and a Madhhab. So, he who follows these people of the misguided Madhhaaib, Manaahij and groups, then he is lost amongst them.

So, there is no alternative for following the Manhaj of the Prophet, and it is one Manhaj which does not incorporate any division or difference and, "Whoever holds firmly to Allah, (i.e. follows Islam), then he is indeed guided to a Right Path." [Soorah aali-Imran (3): 101]