Written by: Dayanghirang , Danny

Thursday, 17 December 2009 issue of MINDANAO TIMES

NOWADAYS, Christmas is associated with the practice of having family reunions, parties and of course giving of gifts. It is only fitting because we commemorate the birth of our Saviour. By feasting and giving gifts we honor the day Chirst came into our world.

Most of the gifts we received and give during the yuletide season are in the form of material objects. They can be either the expensive toys, colourful shirts or anything that can be used in everyday life. But in order to make a difference during this season, a gift which is more than any expensive object should be given, that is the gift of education.

It may sound a cliché, but it is my absolute belief that with education, a nation would be stronger, its people more capable in overcoming any adversity and more resolute in their principles and actions. That through education a person’s chance in succeeding in life would undoubtedly increase. For education gives a person the necessary tools to harness and to conquer any obstacles and difficulties in life.

My conviction on this particular subject stems from my observation in the society and from my personal experiences. In my younger years, I have strived and worked hard to have a decent education to help me through in life. Financial difficulties did not hinder me in my determination to finish my studies. Although, such difficulties compelled me to become a working student in order to continue in my education.

The truth of the matter is I am proud, and even thankful that I became a working student. Such experience helped me develop a sense of gratitude for whatever blessing that came my way. It increased my understanding of the hardships and tribulations a normal person would endure during his life. And most of all, it made me appreciate that even if education is a right, it must not be taken for granted because not everyone can finish their education.

Not everyone has the financial capabilities to help their children finish their studies. Every parent wants their child to finish any degree, so that they could have a better life, there is no exception. It is sad if the dreams of the parents to make their children complete their education would not be realized. It is evident in our society, that those who have good education are the ones who have the best in life. That through education, families have a better chance in achieving their dreams.

In order to lend a hand to parents, I have apportioned part of my projects on education, by helping the parents financially by giving their children scholarships. In fact last December 15, I distributed some gift certificates to the scholars that I have helped in their studies. These certificates would be used to buy necessary expenses in their school. The project was created because I believe that scholarships are a solid way in building a better society, rather than infrastructures that are rotting from non use.

In this little way, I can help them finish school and build their dreams in life. Scholarships are more than a gift of education but it is also a gift and a promise of a brighter future.

A Lecture by Suhaib Webb | Transcribed by Fuseina Mohamad

Allah mentions the ruling on seeking a livelihood at the end of Surah Al Jumu`ah, “And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” (Qur’an, 62:10) After you have finished the prayer, go search out the fadl (blessings) of Allah. Here this means work, as in a livelihood. The ulema (scholars) said that seeking a livelihood could have the following rulings:

1. Waajib (obligatory) for somebody who  has to, fulfill the basic needs of life
2. Recommended for someone who is not sure about his livelihood: does he have enough to make ends meet? It may be that seeking another job is recommended.
3. Makrooh (discouraged); if the person doubts that what he or she is doing is halal (permissible) or haraam (forbidden)
4. Haram (forbidden); if somebody seeks a livelihood from the forbidden things which Allah and His Messenger salla Allahu `alayhi wa sallam (may Allah bless him and grant him peace) prohibited or it is earned in a way that harms others.

But the general ruling on seeking a livelihood is ibaha (permissibility) or waajib. For someone who has to seek a livelihood to fulfill the basic needs of life, this is an obligation on the person.

The Proof for this is the statement of Allah,

“And it is He who created every thing upon the earth for you.”

Umar (radi Allahu `anhu – may Allah be pleased with him) one day came into the masjid of the Prophet (s) and found two young people, young men. They were sitting in the masjid of the Prophet (s). He asked them, “What do you do?”

They said, “We are from those people who worship Allah.”

Umar (r) said to them, “No, where do you work?”

They said to him, “We don’t work. We’re just righteous people who just make dhikr (remembrance) of Allah. We’re alhamdullilah (all praise is due to Allah) those people whom Allah chose to be close to Him.”

Then Umar said to them, “Wait one minute.” If Umar says to you “wait one minute” that means duck and cover. He came back with a stick and he began to hit them and he said, “Go work somewhere. Go find a job.”

So sometimes we find in our Islamic discourse, especially after the age of the righteous generations, when there was a mixture of foreign philosophies with some Islamic theology, that there is the understanding that being a successful person or being someone who works hard to be successful is something that we should be ashamed of. It is not something that we should be proud of – something that we recognize as a blessing from Allah. But Allah says rizq (provisions) al fadl (blessings). In Surah Al Jumu`ah He calls provisions fadl min Allah: “Seek from the blessings of Allah” (62:10), meaning wealth and provisions are from His blessings.

The Prophet (s) said in a sound hadith to Hakeem ibn Hizaam ibn Khuwaylid, “Hakeem, the upper hand is better than the lower hand.” We look at the Companions of the Prophet (s). What made them unique people is that they were successful. Many of them were successful in this life and successful with Allah. So, for example, if you take the ten who were promised paradise by the Prophet (s) and implant them in today’s society they would be on Forbes’ list of the 50 richest people. They were successful people, and because they were successful people they were able to help the Prophet (s) more than anyone else.

The best example is Abu Bakr (r) because his property and his money gave him transcendence, so he was able to free the slaves, he was able to give charity, and he was able to donate to the battles of the Prophet (s). In fact, the day after he became khalifa (caliph), Umar (r) saw him walking to work.

Umar said, “O Abu Bakr, where are you going?”

He said, “I have to work.”

Umar said, “You are the khalifa of the Muslims. How are you going to work? You’re going to be busy.”

Abu Bakr said, “I have to have a livelihood.” And this is how the salary of the khalifa was initiated because Abu Bakr still wanted to work.

Abdul Rahman ibn Awf (s), one of the ten promised paradise by the Prophet (s), when he migrated to Medina, as related by Imam Al Bukhari in his collection, came and gave salaams to the Prophet (s) after he arrived in Medina. The Prophet (s) said to him, “Where are you going?”

Abdul Rahman (r) said, “I’m going to the markets.” Why? To get busy, to develop some type of sustainable income for himself. The Prophet (s) did not rebuke him. The Prophet (s) did not refute or rebuke him for going to the markets because he knew that Abdul Rahman ibn Awf wanted to get married to an Ansari woman and needed to settle his affairs so we gather from this that that working and making an income is permissible.

Even those people who made hijrah (migrated) to Medina, we see in the Quran and also in the hadith of the Prophet (s) that there was some effort to help of them financially with their hijrah when they arrived in Medina, such that the Ansari who was helping Abdul Rahman ibn Awf said to him, “I will give you one of my houses.” They didn’t go without any type of economic promise or hope of economic benefits, although they struggled.

One of the reasons that we look at the companions of the Prophet (s), is because they represent the balanced model that we need today. There is the story of the Imam who played soccer and was fired from his position of Imam. So he asked his community why. They said because holy men cannot play soccer.

What kind of understanding do these people have about Islam? Subhan’Allah (glory be to Allah), it’s a very strange understanding of Islam. So his job is to eat biryani and mansaf, and die before he’s thirty-six because he doesn’t exercise? Then we say rahimahu Allah, kana rajulan salihan wa lakinahu kana yakul biryani kathira (may Allah have mercy on him, he was a good man). When he dies we say, “Oh he was a pious man but he ate a lot, masha’Allah.”

Maybe we think that the Prophet (s) encouraged poverty when he said “Allahuma ahyini miskeenan, O Allah resurrect me poor.” This du`a’ (supplication) is sometimes used by people to say that the Prophet (s) discouraged people from seeking a livelihood. But as the  Sh. Tahar Rayan taught us, what the Prophet (s) means here is “Resurrect me muftaqiran ilayk (reliant on You).” Resurrect me so that when I am resurrected the only reliance I have is on You. We have the term miskeen which is literally somebody who does not have any property and so on and so forth. But also we have the term miskeen for the one who relies on Allah, trusts in Allah alone, and this is the one the Prophet (s) meant.

What other proofs for this to do we have? The statement of the Prophet (s) when he said the best property is the property of the righteous person. And we have his companion Abu Talha Zaid ibn Sahal when he gave his garden for the sake of Allah. Allah said you will not attain bir (righteousness) until you give from what you love (3:92). Abu Talha said, “I love this garden,” so he gave it fi sabil Allah (for the sake of Allah).

Anas ibn Malik, the narrator of this hadith in al-Muwatta, says this was from the most beloved of Abu Talha’s property. So Imam al Baji al Maaliki, the great scholar, in al Muntaqa he says that it is acceptable for someone to love his property, though there are conditions for that love.  He described one of the greatest companions of the Prophet (s) Abu Talha saying that the most beloved thing to him from his property was the garden, and this wasn’t to debase himself but this was to state the reality of that person.

Aisha bint Abu Bakr (radi Allahu `anha – may Allah be pleased with her) used to love to wear under her jilbaba red saffron colored dress. She used to like this color because it was a beautiful color. Sometimes we think that the companions of the Prophet were walking around in rags because they wanted to. No, the poverty of the Prophet (s) and the poverty of his companions was due to circumstance, not choice.

Imam Abdul Rahman ibn Al Jawzi al Hanbali had a very strong, very sharp tongue. He said, “Those extreme people if they knew that the Prophet loved to wear the Yemeni dress (which is a very comfortable type of dress) and he loved nice perfume and he loved sweetmeat, if they knew this they would apostate and leave Islam.” He said because they made Islam so difficult they would not be able to fathom how the Prophet lived his life very simply.

As ibn Qayim mentions in Zad al Ma’ad—a four volume masterpiece about the Prophet—he said the Prophet (s) was very simple. Whatever somebody gave him, he would wear it as long as it was not something forbidden by Allah.

Among the great students of the companions of the Prophet (s) some of them were poor because of circumstance and some of them were rich. A good example is the grandfather and the father of Imam Maalik. They were people who had good wealth. Imam Maalik used to wear the clothes of a king when he related hadith. He would send his servants to the people and they would ask them, “Do you want to learnhadith or Islamic law?” They would say to him or her, “We want to learn Islamic law.” Then Imam Maalik would come out immediately. But if they said, “We want to learn from the hadith of the Prophet,” Imam Maalik would go makeghusl, put on ‘ud (incense), put on the best clothes he had, then come and teach hadith.

People actually used to chastise him. Some ascetic people wrote him letters and they said to him, “Why are you dressed like that? Why do you look nice? You should be more pious, you should be like this…”

And his response is interesting. He said, “What you are doing is khayr (good) and what I am doing is khayr(good). Khalas (finished), leave me alone.”

Many of us know Imam Abu Hanifa as a teacher and a faqih (expert in Islamic jurisprudence) who used to relate hadith on behalf of the Prophet. But if you wanted to buy silk in the city of Abu Hanifa the best place to buy silk was his shop that he ran with his brother. So even though he was an Imam he still had his business; he still made money to be sufficient.

Imam Ahmed ibn Hanbal once was asked, “If somebody has a hundred thousand dinar can he be from the people of zuhud, can he be a pious person?”

Imam Ahmed, who was the strictest of the four as far as being a person of zuhud (asceticism), said yes as long as the person doesn’t put love for that money in his heart. And this is a strict person.

Imam Ahmed also noted that the qualties of a mufit are five; one of them is that he should earn enough to keep himself self sufficient.

al-Shaf’i used to say, “If I’m busy with the basal (onions), I cannot think about the masail (issues at hand).”

Imam Abu Hamad al Ghazaali, who died 505 after hijri, many times people see him as the archetype of the ascetic personality. But once he lamented, “Ya salaam! (O peace!) There are some people, they made everything haraam and everything difficult on the people until the only thing that you can find halal to eat, if you follow the opinion of these people, is the grass on the ground.” And then he chastised them. He said, “What is wrong with these people? Why did they make the religion this way?”

So the question is what is zuhud? What does it mean to be a person who is a zaahid? And how can we gain this understanding of az-zaahid? Is it a condition related to the physical or to the internal?

As with most of the scholars, ibn Qayim mentioned, in Madarij al Salikin and others, zuhud doesn’t necessarily have to do with how much you have, but zuhud deals with how you handle what you have. Being in corporate America and working in corporate America has nothing to do with your piety. It has nothing to do with your piety. The Prophet (s) said that taqwa (piety) is here, pointing to his heart.

Some people came to me and they said, “Oh you are much more pious than us.”

I said, “Why?”

“Because you sit in the office all day and you read books, and you don’t go out, and you don’t mix with this and that. Masha’Allah.”

I said, “That’s not piety, man, that’s luck. That’s qadr (Allah’s decree).”

But the scholars used to say something interesting about Umar ibn Abdul Aziz. They said that they respect Umar ibn Abdul Aziz more because he had the propensity to do wrong and he did not do it. He had the chance to do wrong and he did not do it. That’s why Umar ibn Abdul Aziz is respected more than others. Those zuhadaa, those people who used to sit in their offices away from the people, they said, “By Allah we respect Umar more then we respect ourselves.” Why? Because he had temptations in front of him and he controlled himself and left the evil things for the sake of Allah.

Another point is where did the Prophet’s companions settle after the time of Umar (r)? Umar kept them in Medina, but after the time of Umar (r), the majority of the companions of the Prophet went where? To the caves? To the mountains? They went to the major urban centers of the world: Kufa (Iraq), Basra (Iraq), Sham (Syria), Masr (Egypt). They went all over the world to the major cities, except for a few of them, and they engaged the people. That’s how Islam spread. And when they went to those places were Muslims the majority or the minority? Nobody ever thinks about this. Islam was still a minority, but they functioned within the society, brought benefit to the society, and by them, the Companions of the Prophet, Islam spread. By dealing with the people. By engaging the people.

And that’s why when Umar was asked who is the best person: the one who flees from the people or the one who mixes with the people, he said the one who mixes with the people. He said the one who mixes with the people are those Allah has tested.

So my point is, sometimes I notice that people feel an inferiority complex because they are in a professional field. Wallahi (by Allah) you should not feel this way. Your example, all of you, is like those Yemenis who went to Malaysia. How did they spread Islam in Malaysia? It was through business. Through dealing with the people, engaging with the people. We are not going to spread Islam through an Imam who sits in an office. Islam is not going to be presented to the people in America if a reporter comes to one of our religious leaders in the community and interviews him on TV and he says, “Islam means peace. Muslims are good people. We don’t do anything wrong, we’re a constitutional religion,” and so on and so forth, and they have no one to talk to or to see. So, by Allah, to some degree I envy you, because you’re able to interact with the people.

37. Precision and correct reading

Covet precision and correction reading to a proficient shaykh, so you may be safe from possible corruption and distortion, mistakes, and self-delusion.

If you look up all the biographies of all the scholars – especially the huffaadh (those who memorize a very large proportion of the Sunnah) amongst them – you will find a large number of them who have recited (the entirety of) the long compilations in a few gatherings or days, reading with precision to a proficient shaykh. An example of such is Haafidh Ibn Hajar read Saheeh al-Bukhaaree in ten gatherings and every gathering lasted ten hours. And Saheeh Muslim in four gatherings in two days and completed it at noon of the next day which was the day of ‘Arafah on Friday in the year 813H. And he read Sunan Ibn Maajah in four gatherings, and Mu’jam at-Tabaraanee as-Sagheer in one sitting between duhr and ‘asr.

And his shaykh, al-Fayroozabaadee read Saheeh Muslim in Damascus to his shaykh, Ibn Jahbal with precision in three days.

And there are many astonishing accounts of this type about al-Khateeb al-Baghdaadee, al-Mu’tamin as-Saajee and Ibn al-Abbaar and others; if all of them were to be mentioned it would take too long. And refer to them in the following books: as-Siyar by adh-Dhahabee (18/277, 279, 19/310, 21/253), Tabaqaat ash-Shaaf’iyyah by as-Subbkee (4/30), al-Jawaahiru wad-Durar by as-Sakhaawee (1/103-105), Fat-h al-Mugheeth (2/46), Shadharaat adh-Dhahab (8/121, 206), Khulaasatul-Athar (1/72-73), Fihris al-Fahaaris by al-Kattaanee, and Taaj al-’Aroos (1/45-46). So do not forget your share of this.

38. Summarising long compilations [through reading]

Summarising long compilations [through reading] is among the most important matters and by doing it you will multiply your knowledge, broaden your understanding, derive the unique benefits from its hiding places, and [gain] experience in knowing where [different] issues and topics can be found and understand the different styles of the authors in their compilations and their terminologys within them.

The predecessors (i.e. the scholars) used to write at the point that they stopped “reached” so he does not miss anything when he recommences his reading, especially after a long period of time.

39. Excellence in asking questions

Adhere to the etiquette of collective study, such as the excellence in asking questions, listening, and correct understanding of the answer. Beware when you receive an answer to say: “But Shaykh so-and-so said such-and-such to me,” for this is a deficiency in your manners, and it creates a conflict between the sayings of the scholars.

If you must do so, then clarify your question, and say: “What is your opinion of such-and-such fatwa?” without naming the person.

Ibn al-Qayyim said: “It was said: If you sit with a scholar; then ask to gain religious understanding and not to go to extremes.”1 He also said: “There are six levels to knowledge:

• The first is excellence in asking questions.
• The second is excellence in paying attention and listening.
• The third is excellence in understanding.
• The fourth is memorising.
• The fifth is teaching.
• The sixth – and this is the fruit of knowledge – is implementing it and appreciating its boundaries.”2 He then proceeded to clarify this further in some important research.

40. Debating without argumentation.3

Beware of dispute, for it is an unfavorable affair. As for debating for the truth then it is a favourable affair because in true debate the truth is uplifted over falsehood, and correctness over incorrectness. It is built upon sincere advice to one another, forbearance, and spreading knowledge. As for dispute in conversations and debates then it is argumentation, showing off, disturbance, pride, a struggle to become the victorious contestant, a quarrel, deceit, enmity, and is concordance with the foolish people; so beware of it and the one who indulges in it and you will be safe from sins and falling into that which is unlawful. So turn away and you will be safe and quell the liabilities of sin.

41. Revision of the knowledge in groups

Attain pleasure by revision and presentation of the problems to be researched with the people who have an insight into knowledge, because it excels reading in some aspects, and it sharpens the mind and strengthens the memory. [At the same time you should] adhere to being fair, kind and distance [yourself] from unfairness, disturbance and rashness.

Be alert, for it exposes the defects of the truthful person. If it (revision) was with a person short of knowledge, dull in mind, then it becomes harmful and leads to mutual repulsion. As for private revision by browsing through the issues of knowledge then this is an affair that you should not become detached from. It was said: “the revival of knowledge is revision.”

42. The seeker of knowledge lives between the [texts of the] Qur’an and Sunnah and knowledge associated to them

For they are for him as two wings are to the bird, so be careful that you don’t become broken winged.

43. Contemplation of learning the tools of every subject

You will never become a [true] seeker of knowledge [one who is] precise and diverse, unless you complete learning the tools of every subject. [For example], in fiqh (jurisprudence) combine between jurisprudence and its principles, and in hadeeth combine between understanding it and the knowledge of the ‘Principles of Narration’, and so on, [and if you cannot or will not do this, then] do not trouble yourself [at all]. Allah said:

“And those (who embraced Islam from Banee Israa’eel, or the companions) to whom we gave the book (i.e. the Tawraat or the Qur’aan) recite it (i.e. obey its orders and its teachings) as it should be recited are those who believe therein.”

[Suraatul Baqaraah (2):121]

We can understand from this [verse] that the seeker [of knowledge] should not leave a subject except after perfecting it.4

Footnotes:

1. Miftaah Daar as-Sa’aadah, p.184.
2. ibid.
3. Refer to: Fataawa Shaykh al-Islaam Ibn Taymiyyah (24/1720174).
4. Sharh al-Ihyaa’, (1/334).

*Taken from the Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd (rahimahullaah)

Beware of the bad companion

Just as hereditary disposition is hidden,1 “bad characteristics are [also] hidden;”2 because character is transferable, and [first] impressions are major abductors of hearts, and people are like the flocks of birds, naturally disposed to imitating one another; so beware of associating with whosoever is to this liking; for it is indeed destruction, and “prevention is better than cure”.

Therefore, choose the best for companionship and friendship; someone who will help you in your quest, in drawing nearer to your Lord, and agrees with you in your noble objective and intention. Take [from me] the most precise gauge in categorizing friends:3

1. A friend who befriends you [solely] for his welfare.
2. A friend who befriends you [solely] for fun.
3. A friend who befriends you for virtue.

As regards the first two [categories of friends], then their [relationship] with you is cut off when the necessitating reason [for which they befriended you] is fulfilled: the attainment of welfare in the first and fun in the second.

As for the third category, then this is the one we will concentrate on. He is the one who is driven into a friendship due to mutual belief in the firm establishment of virtue in both people.

A companion of virtue today is “a hard currency” and very difficult to find. Amongst the beautiful sayings of Hishaam ibn ‘Abdil Maalik (died 125 AH) is his saying: “Nothing remains of the worldly pleasures except a brother [with] whom I raise the burden of taking precaution between me and him.”4

Amongst the subtle statements that should be noted are some that say: “العٌزلةُُ (‘uzla meaning ‘isolation’) without the [letter] (ع) ‘ayn from [the word] العلم (‘ilm, meaning ‘knowledge’ in Arabic) becomes  language) زََلَّة (zallah - a mistake); and without the [letter] (ز) zaay from the word الزُّهد (zuhd, asceticism) becomes [in the Arabic language] عِلّة (‘illa meaning ‘defect’).”5

Footnotes-

1. And on this a fabricated hadeeth, see al-’Ilal al-Mutanaahiyah, (2/123, 127), and Sharh al-Ihyaa’, (5/348).
2. Sharh al-Ihyaa’. (1/74)
3. Muhaadaraat Islaamiyyah by Muhammad al-Khidr Husayn, (p. 125-136).
4. Tabaqaat an-Nassaabeen, p.31.
5. Al-Uzlah by al-Khattabee. [What the Shaykh is emphasising is the importance of a good companion, but if it is not possible to find one - as is is the situation of today unfortunately - then in this case he should isolate himself from excessive mixing with people, but bearing in mind that the two conditions of such isolation: The first condition is knowledge; because isolation only benefits people with knowledge; Aboo Sulaymaan al-Khattaabee said: "Isolation benefits only the wise and scholars, and it is most dangerous to the ignorant person," al-Uzlaah by al-Khattaabee, (p. 226). The second condition is asceticism, and without these two, isolation changes from being something which is beneficial to being something which is harmful. (M)]

The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd

Assalaamu ‘alaiykum wa rahmatullaahi wa baraakatuh…

Shaykh Muqbil once said, ‘how beautiful knowledge is, better than gold and money, better than beautiful women, better than worldly possessions, Allah willing we will seek knowledge until we die…’

____

knowledge enlivens the heart against ignorance,

illuminates the eyes against darkness,

and strengthens the body.

It transports the servants to the mansions of the select and the righteous and to the highest ranks in the world and in the Hereafter.

Contemplating it is equivalent to fasting, and reviewing it is equivalent to the Night Prayer vigil.

With it, kinship is united and the lawful is distinguished from the unlawful.

Knowledge is an imam which leads to righteous actions.

It is craved by the people destined for Paradise and shunned by people destined for Hell.

warathatu’l anbiya’; imaam ibn rajaab al-hanbaali

___

dar-as-sahaba.

an organization where knowledge blazes up like day.

O Allah! Make the best of their deeds their last deeds, make the best of their life, their last moments…make the best day of their lives, the Day the meet You!

Your capital – O Seeker – is from your Shaykh

Follow his pious manners and noble character, as for acquisition and dictation [of knowledge] then that is extra profit. However, do not be taken by an exuberant love of your shaykh, lest you fall into abomination without realising and all those around you realise.

So do not imitate him in his voice, tone, walk, movements, or appearance; for he did not become a great shaykh just by this, so do not fall by following him in this.

The Shaykh’s enthusiasm in his lessons

This is dependent upon the seekers’ capacity to listen, frame of mind, and how much he becomes emotionally involved with his shaykh in his lessons. For this reason beware of becoming a tool for cutting off his knowledge by being lazy, slack, or slouching and allowing the mind to wonder during his lessons. Al-Khateeb al-Baghdaadee (rahimahullaah) said: “The right of benefit should go to its zealous wanter, and not presented except to the person interested in it; so if the muhaddith sees slackness from the listener then let him become silent, for some of the ‘People of Culture’ said: The enthusiasm of the speaker depends upon the capacity of the listener.” He then narrated through his chain of narrators to Zayd ibn Wahb that he said: “‘Abdullah (i.e. Ibn Mas’ood) said: Narrate (hadeeth etc) to the audience as long as they glance at you with their eyes, and if you see slackness from them then halt” (al-Jaami‘ (1/320)).

Writing what the shaykh says during the lesson or revision

Understand that this differs from one shaykh to another. And it has etiquette and a condition:

As for the etiquette, you should notify your shaykh that you are going to write, or that you

have written in revision form.

As for the condition: you should indicate that you wrote it

from listening to what he said in his lesson (al-Jaami‘ (2/36-38)).

- Taken from The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd

Considering the shaykh’s [consequent] status

Since knowledge is attained initially from the books, rather it is necessary to take from a shaykh in order to perfect the keys of knowledge with him (so as to prevent yourself from tripping and slipping) then it is incumbent upon you to take into consideration the shaykh’s [consequent] status for indeed it is the token of success, acquisition and prosperity. So make your shaykh an object of your reverence, honour, appreciation, and courtesy.

Therefore take from the comprehensive aspects of etiquette when sitting with your shaykh, or speaking to him, or asking [him questions] and listening [attentively] to his answers. Also display good etiquette with any book and when turning its pages in his presence, abstain from arguing with the intent of showing off in front of him, do not precede him in speech or in your steps, or talk excessively in his presence, and do not continually interrupt him while he is speaking or during his lecture. Do not continually pester him for an answer to your question and avoid extensive questioning especially in the presence of an audience, for indeed this attracts self-delusion [on your behalf] and [causes the shaykh] to become bored. Avoid calling him by his first name, or by his surname as one would say: “O, Shaykh so-and-so!” Rather you should say: “Yaa Shaykhee!” (O, my Shaykh!), or: “Yaa Shaykhana!” (O, our Shaykh), and do not call him by name; for that is more elevated in manner.

[Also] avoid addressing him with terms of address (أنتَ) “You”, or calling him from a distance without necessity.

Consider the etiquette that Allah mentioned with the One Who Taught Mankind All Good (subhaanahu wa ta’aala) in His saying:

“Make not the calling of the Messenger [i.e. calling him by his name by saying: "Muhammad" as was the habit of the bedouins] among you as the call of one of you to another…”

[Suraatul Noor (24):63]

Similarly, just as it is not befitting to call your biological father by saying: “O, so and so” or: “O, my father so and so,” (and mention his name), then it is not befitting with your shaykh.

So adhere to preserving the awe of the gathering and displaying rejoice and benefit [derived] from the lessons. If a mistake from the shaykh becomes apparent to you, or a delusion [on his behalf] then let that not degrade the shaykh in your eyes, for such would be the cause of you becoming derived from his knowledge, and who is safe from falling into mistakes?

Be careful not to interact with him in a way that irritates him, and from this is what the muwallidoon (the people who derive modern terminology from the Arabic language) call “the battle of nerves” (Mu’jaam at-Taraakeeb by Ahmad Abu Sa’d, p283); which means to test the capacity of the shaykh’s knowledge and patience.

If, however, you decide to change to another shaykh then seek his permission (for this is more [befitting] to his consequent status and more likely to the preserve love and compassion in his heart for you, and so on, through the list of the list of etiquette that is known by heart to every blessed and prosperous person) out of fulfilment of the shaykh’s rights through his ‘religious fatherhood,’ or what is referred to in some laws as ‘cultural suckling,’ and (referring to it as ‘religious fatherhood’ is more befitting and leaving the [other one] is more appropriate).

Know that your success is dependent upon how much you take his status into consideration, and barely considering it is a sign of your failure.

Caution: I ask Allah to grant you refuge from the doings of the a’aajim (non Arabs), and followers of [Sufi] orders, and the present day innovators; from [total] submission (to the mashaa’ikh) that exceeds the boundaries of the Sharee’ah from licking the hands and kissing the shoulders, and grabbing the right hand with [both] right and left hands when giving salaam; [behavior that resembles] adults when they show affection to children; and bowing at the time of greeting, and using slack phrases [that indicate lowliness] such as: “Sayyidee, mowlaa (O master)” and other such statements used by servants and slaves. Refer to what the al-Allaamatus-Salafee ash-Shaykh Muhammad al-Basheer al-Ibraheemee al-Jazaa’iree (died 1380 AH) (rahimahullaah) said in [his book] al-Bussaa’ir; for indeed it is exceeding in its content.

- Taken from The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd

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46. The glory of the scholars

Being adorned by the glory of the scholars [includes] preservation of knowledge and exalting it, protecting the honour of its glory and nobility. How much you profit from [knowledge] and implementing it depends on how much you spend of it in this (way), and your loss is dependent upon how much you miss out from this, and there can be no strength or might but by Allah, the Almighty, the All-Wise. Therefore, beware of people with high status playing you for a fool, or being curbed by fools, which would result in you becoming lenient in your fatwaas or in [your] verdict, assessment, or speech.

Also do not scurry to the materialistic people, or stand at their doorsteps, and do not give it (knowledge) to those non-deserving of it, no matter what their status.

Relish your eyesight and your insight by reading the life and biographies of the imaams that have passed away. If you do you will see self-sacrifice for the sake of this protection, especially in the books that collected examples of this, such as: Min Akhlaaqil-’Ulamaa’ (From the Etiquette of the Scholars) by Muhammad Sulaymaan,1 al-Islaam Bayn al-Ulamaa’i wal Hukkam (Islaam Between the Manaahijul-’Ulamaa’i fil Amri bil Ma’roofi, wan Nahyi ‘anil Munkar (The Methodologies of the Scholars in Enjoining the Good and Forbidding the Evil) by Faarooq as-Saamuraa’ee2. I hope that you will see what they mentioned multiplied in ‘Izzatul-’Ulamaa’ (by the author himself), may Allah ease its completion and publishing.

The scholars used to make their seekers memorise the poem of al-Jurjaanee ‘Alee ibn ‘Abdil-’Azeez (died 392H) and it can also be found in his biography. It begins as follows:

“They say there is some discomfort in you but in fact,

They saw a man who withdrew from the place of humiliation

I saw that whoever draws nearer to people would become insignificant to them.

And whosoever is honoured by self-esteem will be honoured,

And if only the people of knowledge protected it, it would in turn have protected them.

And if they exalted it in the hearts of people, it would have been exalted.”

Footnotes:

1. Printed many times.
2. Published by Daar al-Wafaa’, Jeddah (1408AH).
   

*Taken from the Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd (rahimahullaah)

49. Passion for the books

The nobility of knowledge is well known due to its general benefit and the dire need for it, more than the need to breathe. The manifestation of deficiency in it is dependent upon the extent of its diminution, and the attainment of satisfaction and happiness is dependent upon the quantity attained. For this reason the seekers of knowledge were filled with the passion for knowledge, and the passion for collecting books with careful selection, and there are many accounts on this that would take too long to mention. Many accounts can [also] be found in Khabar al-Kitab (“News of the Book”, by the Shaykh himself), may Allah ease its completion and publishing.

Therefore, collect the books [which are considered as] foundations [of all books], and know that it is not sufficient to have one book and not the other. And do not stuff your library, and confuse your thinking with worthless books, especially the books of the mubtabi’aah, for they are permeated with poison.

50. The foundation of your library.

Make use of the books that are written upon the way of mentioning the proof, and gaining understanding in the causes of the rulings, and diving into the deep meanings of the issues. From the greatest of these books are the books of the two shaykhs Shaykh al-Islaam Ibn Taymiyyah and his student Ibn al Qayyim al-Jawziyyah [rahmatullaahi 'alaiyhum].

Amongst these books that are upon this path, old and new [are the books of]:

1. Al-Haafidh Ibn ‘Abdil-Barr (died 463AH) and the greatest of his books is at-Tamheed.
2. Al-Haafidh Ibn Qudaamah (died 620AH) and at the head of all his books is al-Mughnee.
3. Al-Haafidh Ibn adh-Dhahabee (died 747AH).
4. Al-Haafidh Ibn Katheer (died 774AH).
5. Al-Haafidh Ibn Rajab (died 795AH).
6. Al-Haafidh ash-Shawkaanee (died 1250AH).
7. Al-Imaam Muhammad Ibn ‘Abdil-Wahhab (died 1206AH).
8. The books of the scholars of the da’wah, and from the most comprehensive of them is ad-Durar As-Saniyyah.
9. Al-’Allaamah as-San’aanee (died 1182AH) especially his beneficial book Subul as-Salaam.
10. Al-’Allaamah Siddeeq Hasan Khaan al-Qannookee (died 1307AH).
11. Al-’Allaamah Muhammad al-Ameen ash-Shinqeetee (died 1393AH) especially Adwaa’ al-Bayaan.

51. Dealing with the book

You will never benefit from any book unless you know the terminology used by the author therein, and many a time the foreword is a guide to that, so read the book starting at the foreword.

52. Further to this

If you purchase a book do not put it in your library until you have a had browse through it, or read its foreword, its index, and a few extracts from it. If, however, you put it in your library in its category, a long time will pass and your lifetime will pass without looking into it, and this has been experienced. And Allah (Alone) is the giver of prosperity.

53. Writing with diacritical points1

If you write then write using diacritical points which removes any obscurity, and obscurity can be removed in a number of ways:

1. Clarity of the handwriting.
2. Writing according to the rules of writing (imlaa’), and there are books on this and amongst the most important of these books: Kitaab al-Imlaa’ by Husayn Waali2, and Qawaa’id al-Imlaa’ by ‘Abdus-Salaam Muhammad Haaroon3, and al-Mufradul-’Alaam by al-Haashimee.4
3. Placing the diacritical points upon the letters that should have them and leaving the letters that shouldn’t have them without them.
4. Vowelising that which is obscure.5
5. To write the numbers of the Aayaat and the hadeeths.6

Footnotes:

1. The distinguishing marks placed on the Arabic letters to show their correct pronunciation. (M)
2. Published by Daar al-Qalaam, Beirut (1405H).
3. 4th edition published by Khaanajee Print, Egypt (1399H).
4. 22nd published by al-Maktabah al-Bukhaariyyah al-Kubraa, Egypt.
5. Because leaving them out would lead to confusion.
6. At-Tarqeem wa ‘Alaamaatihi, Ahmad Zakee Baasha, (published 1330AH).

*The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd (rahimahullaah)

Muslims are witnessing an awakening to knowledge, to which faces light up in delight. And it is still progressing vivaciously, progressing to high levels and blossoming in the hearts of the youth of this Ummah – its glory and blood that renews its life – as we see (their) writings follow (one another) in succession, and (as we see them) going to and fro within the folds of knowledge, they are overloaded by carrying it, and drink from it time and time again. They possess ambitions, academic (qualities), and amazing (patience) upon studying and diving deeply into the issues. All of which is enough to bring tidings of victory to the Muslims, so praise be to the One who gives life and death to the hearts.

However, it is essential to water this blessed seed and to supervise it throughout its journey in order to extend a safeguard to it that protects it from stumbling in the midst of seeking and acting (upon the knowledge) and from intellectual, ideological, behavioral, divisional, and partisanal commotion. I had put at their disposal a letter on Ta’aalum (feigning knowledge) that exposes those hiding within their ranks out of fear that they will lead them to their destruction and confuse them and separate them away without them realizing.

The motives of the Sha’eerah are affirmative upon the issue that to adorn oneself with beautiful etiquette, noble manners, good behaviour, and pious conduct are distinguishing characteristics of the people of Islaam, and that knowledge – the most precious pearl in the crown of the purified Sharee’ah – cannot be attained except by those who adorn thmselves with its etiquette and those who leave evil qualities associated to it. For this reason the scholars devoted their attention (to this etiquette), outlined its importance and wrote books solely on this topic; either pertaining to [general conduct] with all types of knowledge or to specific types of knowledge such as the etiquette of the carriers of the Noble Qur’an, the etiquette of the muhaddith, the etiquette of the muftee, the etiquette of the qaadee (judge), the etiquette of the muhtasib (the one who enjoins good and forbids evil for the sake of Allah) and so on.

• Taken from the introduction of “The Etiquette of Seeking Knowledge” by Bakr ibn ‘Abdillah Abu Zayd.

Acquiring Knowledge from a mubtadi1 (an innovator)

Beware of the mubtadi‘ Abu Jaahl, the one who has been touched by deviancy in his creed, and engulfed by the clouds of fiction; he who allows himself to be ruled by his vain desires and calls it logic and diverts from the texts [of the Qur'an and Sunnah]. After all where is logic [to be found] except in the text [of the Qur'an and Sunnah]?! He [also] holds fast to weak (hadeeths) and distances himself from the authentic (hadeeths).

They are also referred to as Ahl ash-Shubuhaat2 (dubious people), and Ahl al-Ahwaa’ (people who follow their vain desires in the religion), and for this reason Ibn al-Mubaraak (rahimahullaah) used to call them al-Asaaghir (the small ones).

Adh-Dhahabee (rahimahullaah) said: “If you see the innovative mutakallim3 saying: ‘leave out the Qur’an and Sunnah and bring forth Logic’, then know that he is Aboo Jahl. And if you see the ‘One on the Spiritual Path’, [who claims that by practising a set of prescribed forms of innovated worship he will attain oneness with Allah] (i.e., the Sufis) saying: ‘Leave us from [knowledge] that is transmitted (i.e. the Qur’an and Sunnah) and bring forth the ‘Taste and Ecstasy of Passion’4 then know that he is Iblees (Shayytaan) become manifest in a human form, or has become incarnate within him; so if you become cowardly then run away from him, otherwise wrestle him down, and sit on his chest with your knee, and read Ayaatul Kursee,5 and strangle him.6“

He also said (rahimahullaah): “…and I read in the handwriting of ash-Shaykh al-Muwaffaq his saying: ‘We heard his lesson – i.e. Ibn Abi Asroon – with my brother Abi ‘Umar then we stopped going to his lessons. I heard my brother say: I entered his house after that, and he asked: Why have you cut yourselves off from me? So I replied: Some people say that you are Ash’aree,7 so he said: By Allah I am not an Ash’aree.’ This is a rough meaning of the story.”8

It was narrated that Maalik (rahimahullaah) said: “Knowledge (hadeeth) is not taken from four: a foolish person who publicizes his foolishness, even if he was the most prolific narrator of hadeeth; a person of bid’aah who calls to it; a person who lies in his speech with people even if I don’t accuse him of lying in hadeeth; and a noble, pious worshipper if he does not memorise precisely what he narrates.”9

O seeker of knowledge if you are in a position of freedom of choice, then do not take from a mubtadi‘ [be he]: Raafidee10, Khaajiree11, Murjee’12, Qadaree13, or Qubooree14…etc. For you will never reach the level of [knowledgeable] men: correct in your creed, strong in your association with Allah, with strong vision, and following the ‘tracks’; except by abandoning the mubtadi’aah and their innovations. The books of biographies, and ‘Holding Fast to the Sunnah‘ are abundant with accounts of Ahl as-Sunnah finishing off the mubtadi’aah and renouncing their innovation, and distancing away from them as a sound person would distance himself from a sick, diseased person. There are so many stories and accounts that would take a long time to recount, but it gives me pleasure to mention a few of them for the Salaf used to seek reward with Allah in disregarding them, humiliating them, and rejecting the mubtadi‘ and his innovation. They also used to warn against becoming associated with them, or seeking their opinion, or eating with them; for the mubtadi‘ and Sunnee should be so far apart that each of them cannot see the fire of the other.

There were amongst the Salaf those who never used to pray over the funeral of the mubtadi‘, and would be seen leaving the [funeral ceremony]. It was also witnessed that al-Allamaah ash-Shaykh Muhammad bin Ibraaheem (died 1389AH) abstained from [funeral] prayer over a mubtadi‘.

Also there were amongst the Salaf those who used to prohibit from praying them,15 or mentioning their innovations because the heart is weak and doubtful affairs are swift in abduction (i.e. of the heart).

Sahl ibn ‘Abdullah at-Tustaree used to hold the opinion that it is not permissible for a mubtadi‘ to eat the flesh of an animal that died without being slaughtered according to the Islaamic Sharee’ah in case of dire necessity because he is a transgressor due to Allah saying:

“…But if one is forced by necessity without willful obedience nor transgressing due limits…”16

[Suraatul Baqaraah (2):173]

and he (the mubtadi‘) is a transgressor with his bid’aah.17

They also used to banish them from their gatherings, as in the story of Imaam Maalik with the one who asked him about the way in which Allah established Himself upon the Throne in which, after he made his renowned statement: “…and I suspect you of being associated with bid’aah,” he ordered for him to be banished.18

There are numerous accounts of the Salaf turning away from the mubtadi’aah and abandoning them out of fear of their evil, and in order control the spread of their bid’aah and to dishearten them from spreading it, since in the association of a Sunnee with a mubtadi‘ is a testimony for his credibility for the beginner and the ‘aamir (commoner). And ‘aammi is derived from ‘ama (blindness), and on most occasions he is in the hands of those who guide him.

Similar events can also be found in the books written on: the Science of hadeeth, and Etiquette in Seeking Knowledge, and declaring the narrator as being reliable or unreliable.19

O you seeker! Be Salafee, adhering to the Path, and beware of the mubtadi’aah lest they divert you; for they employ many ways to target and deceive [people] and fabricate a paved way to it by using honeyed speech – and in fact it is honey [read (in Arabic) left to right]20 - the downpour of tears, elegant dress, deceiving [people] with their imagination, astonishing people with ‘miracles’, and licking the hands, and the kissing of shoulders etc.

There is nothing more behind all of this than the craving for bid’aah and the dust of tribulation that he plants within your heart, and he uses you in his company, and by Allah the blind person (at heart) is not suited to lead the blind and guide them. As for taking from the scholars of the Sunnah, then lick the honey without asking (i.e. take knowledge from them without worrying).

May Allah guide you to prosperity, so that you may drink from the Prophetic Inheritance in its pure state, otherwise let he who wishes to cry; cry over the religion.

What I have mentioned to you is when you have freedom and choice, if however you are studying academically and you have no choice [in whom you take from] then be wary of him and seek refuge [in Allah] from his evil, and be alert to any infiltration since the saying goes: “Pick the fruit and throw the wood in the fire” and do not become fatigued by seeking knowledge, for I fear that it will be considered as turning ones back and fleeing from the battlefield at the time of fighting. [In this situation] you are only obliged to know his case, avoid his evil, and unveil. One example is when Aboo ‘Abdir-Rahmaan al-Muqree narrated from a murji‘, it was said to him: “Why do you narrate from a murji‘? So he replied: “I trade the meat in for the bones.”21 Al-Muqree narrated from him without deceit or anonymity because he made it clear by saying (when he narrated from him): “…and he was a murji‘”. 22

And what I wrote for you here is from the principles of your creed; the creed of Ahl-as-Sunnah wal Jamaa’ah. As was written by Shaykh al-Islaam Abi ‘Uthmaan Isma’eel ibn ‘Abdir-Rahmaan as-Saaboonee (died 449AH) in his Salafee ‘Aqeedah,23 he said: “and they hate ahl al-bida‘h: those who innovated into the religion what is not of it; and they do not love them, or befriend them, or listen to their speech, or sit with them, or argue with them in affairs of religion nor do they debate them, and they protect their ears from their falsehood; because if it were to pass through the ears and reside in the heart it would be harmful, and would lead to evil whisperings and thoughts, and on this Allah revealed His statement:

“And when you see those who engage in a false conversation about Our Verses by mocking at them, then stay away from them till they turn to another topic.’”

[Suraatul An'aam (6):68]

It was narrated from Sulaymaan ibn Yasaar that a man by the name of Subaigh arrived at Madinah and began to ask about the mutashaabih (the unclear verses) of the Qur’aan, so ‘Umar sent for him and he had prepared for the date palm branches for him. [When he arrived] ‘Umar said to him: “Who are you?” He replied: “I am Subaigh, the Slave of Allah.” So ‘Umar took one of the branches and struck him with it till his head bled, then he left him till his head healed, and resumed striking him and again allowed him to become healed. Then he called for him to strike him again, so Subaigh said: “If you wish to kill me then kill me in a beautiful manner.” So he gave him permission to go back to his land, and wrote to Abu Moosa al-Ash’aree in Yemen: “None of the Muslims are allowed to sit with him,” narrated by ad-Daarimee.

It was also said that he was accused of holding the belief of the Khawaarij. An-Nawawee said in his book al-Adhkaar: “The chapter of declaring innocence from the people of bid’aah and sin” and he mentioned the hadeeth of Abu Moosa that the Messenger of Allah declared (himself) innocent of the woman who wails loudly when calamity befalls her, and the woman who shaves her hair when calamity befalls her, and the woman who tears her clothes when calamity befalls her23” (agreed upon). [There is also a] narration when Ibn ‘Umar declared his innocence of al-Qadariyyah; narrated by Muslim.”24

However, the issue of abandoning the mubtadi‘ is based upon considering the benefits and increasing them and deterring evil and decreasing it; and the permissibility of abandoning the mubtadi’ is based upon this principle as Shaykh al-Islaam ibn Taymiyyah clarified (in many of his books).”25

The mubtadi’aah only increase in numbers and emerge if knowledge becomes scarce and ignorance becomes widespread, and it is about them that Shaykh al-Islaam Ibn Taymiyyah said: “For it is this category that increases and emerges if ignorance and its people increase, and where there are no people who possess knowledge of Prophethood and the following of it, who makes its light apparent: [the light] which erases the darkness of misguidance and exposes all that which opposes it including lies, association [of false partners with Allah], and contradiction.” So if you become strong in knowledge; then subdue the mubtadi’ and his bid’ah with an authoritative tongue and eloquent tongue, and peace be with you.

Footnotes

1. Derived from the word bid’ah. Perhaps the best definition of bid’ah is the definition of Imaam Shaatibee in al-I’tisaam (1/37) where he defined it as being: “A way innovated into the religion that vaguely resembles the Sharee’ah, and [the person] intends by practising it the extensive worship of Allah.” (M)
2. Al-Jaami’, (1/137)
   
3. These are terms used by the Sufis. As for ‘taste’ it means to practise worship by way of practising according to their taste, i.e. their desires. As for ‘ecstasy of passion’ it means in Sufis terminology a level of [spiritual] intoxication with the love of Allah that a person reaches through their innovated practices. (M)
4. Verse 255 from Suraatul Baqaraah (2), and the reason he said this is because this verse is the most severe upon the Shaytaan as in the hadeeth of Abu Hurayrah in Sahih al-Bukhaari (M).
5. As-Siyaar (4/472).
6. The followers of Abul-Hasan al-Ash’aree before he came back to the creed of Ahlus-Sunnah wal-Jamaa’ah. As for his creed before he came back to the creed of Ahlus-Sunnah wal-Jamaa’ah it was based upon misinterpretation and negation of the Attributes of Allah.
7. As-Siyaar, (21/129)
8. As-Siyaar, (8/61)
9. The name given to the zealous Shi’ites by ‘Ali ibn Zayd (the grandson of Husayn – the grandson of the Prophet (salallahu ‘alaiyhi sallaam)). Their first manfiestation was in the time of ‘Ali ibn Abi Taalib by the hands of a Jew from Yemen by the name of ‘Abdullah ibn Saba’, who reverted to Islam outwardly for the purpose of corrupting Islam. Amongst their principal beliefs today is the belief that the Qur’an was corrupted by the Companions of the Prophet (salallahu ‘alaiyhi wasallam) and that they (except for a few of them) became apostates, and they slander the Mother of the Believers ‘Aa’ishah, Aboo Bakr, and ‘Umar. They also renounce the Sunnah, go to extremes concerning the family of the Prophet (salallahu ‘alaiyhi wa sallam) in a manner that resembles the Christians with regard to ‘Eesaa. (M)
10. A person who is affiliated to the Khawaarij which is a heretical sect who deem the one who commits a major sin to be a kaafir (disbeliever) and deny the rule of Muslim leaders based on their belief that they are apostates, hence their leadership becomes invalidated, so as a result they rebel against them causing much chaos and bloodshed. Their first manifestation was in the time of ‘Ali ibn Abi Taalib. (M)
11. A person who is affiliated to the Murji’ah which is a heretical group whose principal belief is that emaan (faith) is merely the affirmation of the heart and that emaan does not increase or decrease, and they comprise of many sects. (M)
12. A person who is affiliated to the heretical sect al-Qadariyyah, and they went astray with regards to the belief in the sixth pillar of faith (predestination) and the scholars passed different verdicts upon them depending upon their belief as some of them completely denied this pillar (as we will discover when I mention the hadeeth of Ibn ‘Umar) and such a group were regarded by the scholars as apostates but they have become extinct. However, a group of them still remain but are not considered apostates as they do not deny this pillar but they believe that Allah does not predestine evil and that it is the sole doing of a person. And there are many authentic hadeeths that warn against them. (M)
13. A name given to a person who claims that he is a Muslim yet he indulges in actions that contradict his claim such worshiping graves (the grave dwellers who are believed to be close associates with Allah) and seeking aid and wealth from them, invoking them, using them as intermediates between them and Allah, swearing oaths and sacrificing animals to them, and swearing by their names etc. Such actions are considered as major shirk and take a person outside the fold of Islam.
14. The reason why some of the salaf didn’t pray over the funeral of a mubtadi‘ (innovator) or pray behind them in congregational prayers is not due to its impermissibility as some may think because it is an established principle of the creed of Ahlus-Sunnah that it is permissible to pray behind the mubtadi‘, and pray for their funeral as Imaam at-Tahaawee stated in his renowned book al-Aqeedah at-Tahaawiyyah: “We allow prayer behind every pious or sinful person among the people of the Qiblah. Similarly we deem it permissible to pray the funeral prayer over both of them (i.e. pious and sinful people),” pg26, and in Saheeh al-Bukhari he stated: [The chapter of the leadership (in congregational prayer) of a corrupt person or an innovator] and under it he mentioned some narration’s from the salaf that indicate its permissibility; rather the reason behind the salaf not praying behind the mubtadi’ah or praying over their funeral, is to deter those who are affected by bid’ah from continuing upon what they believe or practise; so it comes under the category of abandoning Ahl-al-Bid’aah, and under the category of enjoining the good and forbidding the evil.
15. Ibn Abi al-Izz said in his explanation of at-Tahaawiyyah, (pg. 375): “…the prayer of the sinful person and the mubtadi’ is valid in itself; so if the person is lead by one of them; his salaat does not become invalidated. However, those who disliked prayer behind them disliked it due the fact that enjoining good and forbidding evil is obligatory. Therefore; if a person manifests a bid’ah or a sin then he should not be appointed as a leader for the Muslims because he deserves to be chastised until he repents, so if it is possible to abandon him until he repents it would be commendable. And if some people when they abandon prayer behind them, and pray behind someone else; would have a [positive] effect in: deterring their evil until they repent, or removing them [from their position], or deterring people from falling into there sin; then abandoning salaat behind such people would realise religious interests, but ensuring that by carrying out such an action no Friday and congregational prayers are missed…” After reading this you will notice that the Shaykh said: “…and if some people…” and not anybody, and in this statement the Shaykh is referring to people with status within the community; the people of such knowledge and virtue, and it does not apply to normal people because such an action on their behalf would not have the required affects that the Shaykh mentioned. To give further clarification to this point I wish to remind the reader of some incidents where such action was taken; for example the incidents where the Prophet (salallahu ‘alaiyhi wasallam) refrained from praying over the funeral of the one who killed himself, and the one who died without paying his debts, and the one who died after stealing from the booty; amongst many other examples where the salaaf carried out similar actions, and they were considered as people with high status within their communities. Ash-Shawkanee commented on the latter hadeeth: “As for the Prophet (salallahu ‘alaiyhi wasallaam) refraining from prayer over him then it could be for the reason of deterring from stealing from the booty as he did with the person who died indebted.” Nayl al-Awtaar (4/58). For more information on this subject refer to Majmoo’ al Fataawa (23/343-344, 354, 360-361, 368), (3/286), Mawqif Ahlis-Sunnah wal-Jamaa’ah min Ahlil-Ahwaa’i wal Bida’h (1/367-368) by Shaykh Ibraaheem ar-Ruhaylee – may Allah preserve him.
16. At the beginning of this Ayaah Allah says: “He has forbidden you only maytah (an animal that dies without being slaughtered according to the Islamic Sharee’ah), and blood, and the flesh of swine, and that which slaughtered as a sacrifice for other than Allah. But if one is forced…” The scholars of tafseer spoke extensively on this Ayaah and gave varying explanations, and this one is one of the explanations given by the scholars of tafseer. However, the correct explanation of this Ayaah is the one chosen by Ibn Jareer at-Tabaree in which he said after mentioning the other explanations: “…and the first in choice out of these explanations of the verse is the opinion of those who said ‘…but if one is forced by necessity without wilful obedience in eating that which has been unlawful for him to eat, nor transgressing due limits…’ when eating of the flesh…” (2/88), i.e. he does not eat that which has been declared unlawful out of desire for it, nor does he transgress the limits of the religion in eating more than the necessary quantity in order to survive. (M)
17. See Majmoo’ al-Fataawa, (28/218).
18. The Shaykh is making a passing reference to the story because it is well known to the seekers of knowledge, but there is no harm in mentioning the full story for those who have not come across it: It was narrated that Yahya ibn Yahya said: “While we were in the company of Maalik ibn Anas a man came and said: “O father of ‘Abdullah ‘The Most Gracious is established over the Throne’ [Suraat Taa Haa (20):5]. How did He establish himself? So Maalik dropped his head until he became overwhelmed by the sweat (due to the severity of the question) and then he replied: The [meaning of] ‘establishment’ is not unknown [linguistically], and the way [in which He established Himself] is incomprehensible, and the belief in it is obligatory and asking about it (i.e. the way in which He established Himself above the Throne) is a bid’ah and I suspect you to be none other than a mubtadi’. And he ordered for him to be banished.” Narrated by Imaam Sa’eed ad-Daarimee in his book ar-Radd ‘alal Jahmiyyah, p.56, and al-Lalakaa’ee in his book Sharh Usool I’itiqaad Ahlus-Sunnah wal Jamaa’ah, (3/441), and al-Bayhaqee in al-Asmaa’i was-Sifaat (2/305-306) and adh-Dhahabee mentioned it in al-’Uloo (see Mukhtasar al-’Uloo by al-Albaanee p. 141-142) and it is authenticated by him, and Ibn Hajar in Fath-h al-Baari, (13/406-407). (M)
19. Amongst them are: al-Jaami’ by al-Khateeb, [the chapter of choosing the teachers if their characteristics differ], and in the book Manaahij al-’Ulamaa’ fil-Amri bil Ma’roofi wan-Nahyi anil-Munkar by as-Saamuraa’ee (p. 215-255) (which is important), and also at-Tahawwul al-Madh-habee taken from al-Isfaar by the author himself in which he made mention of some of the ill effects of mixing with them].
20. Honey in Arabic is ‘asal and when it is read left to right it becomes lasa’ which means poison, so what the Shaykh is saying is that these mubtadi’ah honey their speech, however it is not honey but poison. (M)
21. Al-Jaami‘, by al Khateeb (1/224).
22. Note: There is a subtle difference in acquiring knowledge in general and hadeeth in particular. For further clarification refer to Mawqif Ahlis-Sunnah wal-Jamaa’ah min Ahlil-Ahwaa’i wal Bida’h (1/367-368) by Shaykh Ibraaheem ar-Ruhaylee, (2/685). (M)
23. The actual name of the book is ‘Aqeedah as-Salaf wa As-haab al Hadeeth.
24. Such as the death of a beloved one.
25. Majmoo’ al-Fataawa Shaykh al Islaam ibn Taymiyyah (2/132, 5/119, 14/459-460, 36/218). [The Shaykh made a passing reference to the story of Ibn 'Umar when he was asked about the Qadariyyah; and it is the first hadeeth in Saheeh Muslim which he narrated that Yahya ibn Ya'mur said: The first person to [negate] qadar in Basra was Ma’bad al-Juhanee. So I set out on Hajj or on ‘Umrah with Humayd ibn ‘Abdir-Rahman al-Himyaaree, so we said to one another: If only we could meet with one of the Companions of the Messenger of Allah (salallahu ‘alaiyhi wasallam) so that we might ask him about what is talked about about taqdeer (divine decree); so we were blessed with ‘Abdullah ibn ‘Umar ibn al-Khattab who was entering the masjid, so we walked on either side of him, and I suspected my companion would leave the talking to me, so I said: “O father of ‘Abdur-Rahman! A group of people have emerged in our land; they read the Qur’aan and they seek the deep meanings of knowledge” = and he mentioned some of their characteristics – “and that they say that there is no Predestination and that all affairs [of creation] are recommended.” He said: “If you meet these people then inform them that I am innocent of them and that they are innocent of me, and by the One that Abdullah ibn ‘Umar swears by, if one of them was granted a mountain of gold the size of Mount Uhud Allah would not accept it from him until he believes in qadar…” he then narrated from his father the renowned hadeeth of Jibreel. (M)]
26. Mamjoo’ al-Fataawa Shaykh ul Islaam Ibn Taymiyyah, (28/213, 216-218).
    

The Etiquette of Seeking Knowledge by Shaykh Bakr Abu Zayd.