Ibn Hajr (d. 852H) rahimahullaah said:
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
Ibn Hajr (d. 852H) rahimahullaah said:
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
“The people of Islaam are upon unanimous agreement that all the Companions are of sound integrity and none have opposed them in that except for the odd ones from amongst the innovators.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Isaabah (1/10)
Preferring The Haqq Over & Above One’s Desires/Biases
Al-'Allaamah ash-Shaykh 'Abdur-Rahman b. Yahyaa al-Mu'allamee al-Yamaanee (d.1386H) rahimahullaah said:
"The pathways to desires are too many to enumerate, and indeed I have experienced, myself, perhaps that I would look into an issue claiming that I have no desire (i.e. bias), so a meaning (i.e. an explanation for the issue) will become apparent and manifest to me, so I would have firm resolve in affirming that meaning which I like.
Then something becomes clear to me that disparages and ruins that meaning (that I held), so I find myself having strong feeling of displeasure and hostility towards that Khaadish (the disparager/criticiser), and my soul contends with me to take the trouble in answering it/finding an answer for it and to disregard the discussion/argument. And this is only because when I first decided and became firmly resolved upon that meaning which I liked, I began to desire and wish for its soundness and validity.
This is the case, despite the fact nobody knows about it from the people (i.e. it is in the mind). So how about if I had broadcast it among the people and the criticism becomes clear and apparent to me? And how about if the criticism of it doesn’t become manifest and clear to me but another man contradicts and opposes me in it? And how about if the person who contradicts me is from those who I dislike? This (being said), is it upon the scholar to take troubles to be without any Hawaa (biases)? For indeed this is beyond his capacity.
And indeed, that which is obligatory upon the scholar is to check and search his soul regarding its Hawaa (whims and desires) in order to know them (desires) and then he can take precautions against it. And he should look carefully at the truth from the perspective that it is truth.
So if it becomes clear to him that the truth is in opposition and contradiction to his Hawaa (whims and desires) then he should choose and prefer the truth over his Hawaa.
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: At-Tankeel bi-Maa Fee Ta'neeb al-Kawtharee min al-Abaateel, (1/197-198), printed, checking and annotations by Shaykh Muhammad Naasir-udeen al-Albaanee.
Al-'Allaamah ash-Shaykh 'Abdur-Rahman b. Yahyaa al-Mu'allamee al-Yamaanee (d.1386H) rahimahullaah said:
"The pathways to desires are too many to enumerate, and indeed I have experienced, myself, perhaps that I would look into an issue claiming that I have no desire (i.e. bias), so a meaning (i.e. an explanation for the issue) will become apparent and manifest to me, so I would have firm resolve in affirming that meaning which I like.
Then something becomes clear to me that disparages and ruins that meaning (that I held), so I find myself having strong feeling of displeasure and hostility towards that Khaadish (the disparager/criticiser), and my soul contends with me to take the trouble in answering it/finding an answer for it and to disregard the discussion/argument. And this is only because when I first decided and became firmly resolved upon that meaning which I liked, I began to desire and wish for its soundness and validity.
This is the case, despite the fact nobody knows about it from the people (i.e. it is in the mind). So how about if I had broadcast it among the people and the criticism becomes clear and apparent to me? And how about if the criticism of it doesn’t become manifest and clear to me but another man contradicts and opposes me in it? And how about if the person who contradicts me is from those who I dislike? This (being said), is it upon the scholar to take troubles to be without any Hawaa (biases)? For indeed this is beyond his capacity.
And indeed, that which is obligatory upon the scholar is to check and search his soul regarding its Hawaa (whims and desires) in order to know them (desires) and then he can take precautions against it. And he should look carefully at the truth from the perspective that it is truth.
So if it becomes clear to him that the truth is in opposition and contradiction to his Hawaa (whims and desires) then he should choose and prefer the truth over his Hawaa.
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: At-Tankeel bi-Maa Fee Ta'neeb al-Kawtharee min al-Abaateel, (1/197-198), printed, checking and annotations by Shaykh Muhammad Naasir-udeen al-Albaanee.
Ash-Shafi’ee (d. 204H) rahimahullaah said:
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
Ash-Shafi’ee (d. 204H) rahimahullaah said:
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
“If an authentic (Saheeh) Hadeeth is narrated from the Prophet (ﷺ) and I do not accept it, then I call upon you to bear witness that my sanity has left me.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aadab ash-Shaafi’ee (no.93), al-Hilyah (9/106), 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p.32), al-Faqeeh wal-Mutafaqqih (1/150), Taareekh Damishq (51/387) & Mukhtasir al-'Uluw (no.176).
An-Nawawee (d. 676H) rahimahullaah said:
"Know that revilement of the Sahaabah (radiallaahu 'anhum) is Haraam (forbidden) and is from the most shamelessly atrocious of forbidden affairs, whether he (the Companion) was from those who was drawn into the Fitan or not (i.e. stayed clear from it)."
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharh Saheeh Muslim by an-Nawawee, Kitaab Fadaail as-Sahaabah (16/93).
"Know that revilement of the Sahaabah (radiallaahu 'anhum) is Haraam (forbidden) and is from the most shamelessly atrocious of forbidden affairs, whether he (the Companion) was from those who was drawn into the Fitan or not (i.e. stayed clear from it)."
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharh Saheeh Muslim by an-Nawawee, Kitaab Fadaail as-Sahaabah (16/93).
An-Nawawee (d. 676H) rahimahullaah said:
"Know that revilement of the Sahaabah (radiallaahu 'anhum) is Haraam (forbidden) and is from the most shamelessly atrocious of forbidden affairs, whether he (the Companion) was from those who was drawn into the Fitan or not (i.e. stayed clear from it)."
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharh Saheeh Muslim by an-Nawawee, Kitaab Fadaail as-Sahaabah (16/93).
"Know that revilement of the Sahaabah (radiallaahu 'anhum) is Haraam (forbidden) and is from the most shamelessly atrocious of forbidden affairs, whether he (the Companion) was from those who was drawn into the Fitan or not (i.e. stayed clear from it)."
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharh Saheeh Muslim by an-Nawawee, Kitaab Fadaail as-Sahaabah (16/93).
Aboo Qilaabah (d.104H) rahimahullaah said:
“If the companions of Muhammad (ﷺ) are mentioned then withhold.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Ibaanah (no.397) & al-Laalikaa’ee (no.246 & no.1274).
“If the companions of Muhammad (ﷺ) are mentioned then withhold.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-Ibaanah (no.397) & al-Laalikaa’ee (no.246 & no.1274).
A Warning & Advice To The Students Of Knowledge
The Grandson of Shaykhul-Islaam Muhammad b. Abdul-Wahhaab and the author of Fath al-Majeed the explanation of Kitaab at-Tawheed:
Shaykh 'Abdur-Rahman b. Hasan said to some of his brothers from the students of knowledge:
And that which I advise all of you and myself with is the fear of Allaah, the Most High, and to have Ikhlaas (sincerity) for the Noble Face of Allaah in seeking knowledge and other than that, so that you are successful in attaining a tremendous amount of reward. And let every intelligent person beware (i.e. take warning) of seeking knowledge for argumentation and contending, for indeed there is grave danger in that; and similar to that is the seeking of knowledge for the purpose/goal of a worldly benefit and status, and to have leadership among its inhabitants and seeking after praise and commendation; and that is clear loss. And (that is the case) even if there was no other rebuke and censure for that except for the statement of The Most High: “Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And Baatil (of no effect, false and futile) is that which they used to do.” [Surah Hud:15-16].
And in the Hadeeth of Anas (radiallaahu 'anhu) in raised form: "Whoever seeks knowledge to vie and contend with the scholars, or to argue with the foolish, or to turn the faces of people towards him, then he will be in the Hellfire."
And there is sufficiency in advising to this extent. And may Allaah gives us and you the success and ability to accept it in a good manner.
And it has reached me that you have differed in some issues that has lead to disagreement and disputatation, and this is not from the manner of the seekers of the Hereafter.
So fear Allaah, and adorn yourself with the manners of knowledge, and seek after the reward from Allaah in learning knowledge and teaching it.
And follow up the knowledge with action, for indeed action is the fruit of knowledge and it is a means of attaining it; as is reported in the narration: "Whoever acts in accordance to what he knows Allaah will cause him to inherit knowledge that which he did not possess (know of) before."
And you should cooperate with one another upon righteousness and fearing Allaah.
And from the signs of sincerity (Ikhlaas) of a student of knowledge is that he remains silent about that which does not concern him, he is one who is obedient and submissive to his Lord, humble in worshipping Him, he is abstemious, good mannered, he does not care whether the truth becomes apparent and manifest by way of his tongue or the tongue of another person. He neither seeks to avenge (himself), nor is he haughty and full of pride, nor does he belittle and envy (others), nor does he bend to whims and desires, nor does he incline towards the glitter and adornments of the worldly life.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree.
Reference: Ad-Durar as-Saniyyah 'Alaa al-Ajwibah an-Najdiyyah (4/348-349), checking by 'Abdur-Rahman b. Muhammad b. Qaasim, Sixth Edition, 1996 CE/1417H.
The Grandson of Shaykhul-Islaam Muhammad b. Abdul-Wahhaab and the author of Fath al-Majeed the explanation of Kitaab at-Tawheed:
Shaykh 'Abdur-Rahman b. Hasan said to some of his brothers from the students of knowledge:
And that which I advise all of you and myself with is the fear of Allaah, the Most High, and to have Ikhlaas (sincerity) for the Noble Face of Allaah in seeking knowledge and other than that, so that you are successful in attaining a tremendous amount of reward. And let every intelligent person beware (i.e. take warning) of seeking knowledge for argumentation and contending, for indeed there is grave danger in that; and similar to that is the seeking of knowledge for the purpose/goal of a worldly benefit and status, and to have leadership among its inhabitants and seeking after praise and commendation; and that is clear loss. And (that is the case) even if there was no other rebuke and censure for that except for the statement of The Most High: “Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And Baatil (of no effect, false and futile) is that which they used to do.” [Surah Hud:15-16].
And in the Hadeeth of Anas (radiallaahu 'anhu) in raised form: "Whoever seeks knowledge to vie and contend with the scholars, or to argue with the foolish, or to turn the faces of people towards him, then he will be in the Hellfire."
And there is sufficiency in advising to this extent. And may Allaah gives us and you the success and ability to accept it in a good manner.
And it has reached me that you have differed in some issues that has lead to disagreement and disputatation, and this is not from the manner of the seekers of the Hereafter.
So fear Allaah, and adorn yourself with the manners of knowledge, and seek after the reward from Allaah in learning knowledge and teaching it.
And follow up the knowledge with action, for indeed action is the fruit of knowledge and it is a means of attaining it; as is reported in the narration: "Whoever acts in accordance to what he knows Allaah will cause him to inherit knowledge that which he did not possess (know of) before."
And you should cooperate with one another upon righteousness and fearing Allaah.
And from the signs of sincerity (Ikhlaas) of a student of knowledge is that he remains silent about that which does not concern him, he is one who is obedient and submissive to his Lord, humble in worshipping Him, he is abstemious, good mannered, he does not care whether the truth becomes apparent and manifest by way of his tongue or the tongue of another person. He neither seeks to avenge (himself), nor is he haughty and full of pride, nor does he belittle and envy (others), nor does he bend to whims and desires, nor does he incline towards the glitter and adornments of the worldly life.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree.
Reference: Ad-Durar as-Saniyyah 'Alaa al-Ajwibah an-Najdiyyah (4/348-349), checking by 'Abdur-Rahman b. Muhammad b. Qaasim, Sixth Edition, 1996 CE/1417H.
The Messenger (ﷺ) said:
“Indeed the scholars are the inheritors of the Prophets...”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aboo Dawood (no.2641), at-Tirmidhee (no.2682), Ibn Hibbaan (no.8) & it is a Hasan (sound) Hadeeth.
“Indeed the scholars are the inheritors of the Prophets...”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Aboo Dawood (no.2641), at-Tirmidhee (no.2682), Ibn Hibbaan (no.8) & it is a Hasan (sound) Hadeeth.
The Kalimah (The Word): The Testimony Of Faith
Ibnul Qayyim rahimahullaah mentions:
And I bear witness that there is no deity worthy of worship except Allaah alone, He has no partners. (This is) a Kalimah (statement) upon which the Heavens and the Earth are established. It is what Allaah has created all the created beings upon. Upon it the religion was established, and the Qiblah was erected, and for it the swords of Jihaad were drawn. And with it Allaah, the One free from all imperfections, has commanded all of His worshippers. So it is Allaah’s Fitrah (the natural inclination to worship Allaah alone) upon which He created the whole of mankind. And it is the key to His servitude, to which He called all the nations through the tongues (i.e. the different languages and speech) of the Messengers (who called) to it. And it is the Kalimah of Islaam. And it is the key to the Abode of Peace (i.e. Paradise), it is the foundation for Fard (obligatory matters) and the Sunnah. And he whose last words are ‘Laa ilaaha illallaah’ will enter Jannah (Paradise).
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: 'Ilaam al-Muwaqi'een 'an Rabil-'Aalameen, Mashoor Hasan checking (2/6).
Ibnul Qayyim rahimahullaah mentions:
And I bear witness that there is no deity worthy of worship except Allaah alone, He has no partners. (This is) a Kalimah (statement) upon which the Heavens and the Earth are established. It is what Allaah has created all the created beings upon. Upon it the religion was established, and the Qiblah was erected, and for it the swords of Jihaad were drawn. And with it Allaah, the One free from all imperfections, has commanded all of His worshippers. So it is Allaah’s Fitrah (the natural inclination to worship Allaah alone) upon which He created the whole of mankind. And it is the key to His servitude, to which He called all the nations through the tongues (i.e. the different languages and speech) of the Messengers (who called) to it. And it is the Kalimah of Islaam. And it is the key to the Abode of Peace (i.e. Paradise), it is the foundation for Fard (obligatory matters) and the Sunnah. And he whose last words are ‘Laa ilaaha illallaah’ will enter Jannah (Paradise).
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: 'Ilaam al-Muwaqi'een 'an Rabil-'Aalameen, Mashoor Hasan checking (2/6).
The Blessing Of Being Afflicted With Hardships & Harms
Shaykhul-Islaam Ibn Taymiyyah rahimahullaah said:
“So from the completeness of the blessing and favour of Allaah upon His believing servants is that He sends down upon them a hardship and a harm, that which makes them seek refuge in His Tawheed. So they supplicate to Him, making the religion sincerely and purely for Him. And they place their hope in Him, and they do not hope in anyone else besides Him. And they attach their hearts to Him and not to anyone else other than Him. So by that they attain the Tawakkul (reliance) upon Him alone, and al-Inaabah (turning repentantly and obediently) to Him, and (they attain) the sweetness of Eemaan and savour and enjoy its sweet taste, and al-Bara’ah (freeing and absolving oneself) from Shirk (associating partners with Allaah); which is the greatest blessing upon the servants, (greater than) from being cured of disease, and the removal of fear and drought, or the attainment of ease and the removal of hardship in the provisions and livelihood. For indeed all of that is physical/material delights and pleasures, and worldly blessings and favours; that sometimes an unbeliever may attain from it a greater share than what a believer attains from it.
Furthermore, as for that which is attained by the people of Tawheed, who make their religion purely and sincerely for the sake of Allaah, (then it) is tremendously greater than can be expressed with a statement that thoroughly grasps and fathoms its very essence and true nature, or the mind is capable of summoning and bringing forth from its details and intricacies, and every believer will receive a share of it in accordance to the level of his Eemaan.
And for this reason some of the Salaf used to say: 'O son of Aadam! You indeed have been given much blessings due to a need for which you have frequently and plentifully knocked on the door of your master (i.e. by supplicating to Allaah alone).'
And some of the elder scholars said: '(It is beloved to me) that I have a need and necessity for which I turn to Allaah and I supplicate to Him and that He opens up for me the delights of knowledge and awareness of Him and the sweetness of intimately conversing with Him. What I do not like is that He hastens in fulfilling my needs out of fear that my Nafs (self) will turn away from that. That is because the self does not desire except its needs so if those needs are fulfilled it turns away.'”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Majmoo' al-Fataawa of Shaykhul-Islaam Ibn Taymiyyah rahimahullaah (10/333-334).
Shaykhul-Islaam Ibn Taymiyyah rahimahullaah said:
“So from the completeness of the blessing and favour of Allaah upon His believing servants is that He sends down upon them a hardship and a harm, that which makes them seek refuge in His Tawheed. So they supplicate to Him, making the religion sincerely and purely for Him. And they place their hope in Him, and they do not hope in anyone else besides Him. And they attach their hearts to Him and not to anyone else other than Him. So by that they attain the Tawakkul (reliance) upon Him alone, and al-Inaabah (turning repentantly and obediently) to Him, and (they attain) the sweetness of Eemaan and savour and enjoy its sweet taste, and al-Bara’ah (freeing and absolving oneself) from Shirk (associating partners with Allaah); which is the greatest blessing upon the servants, (greater than) from being cured of disease, and the removal of fear and drought, or the attainment of ease and the removal of hardship in the provisions and livelihood. For indeed all of that is physical/material delights and pleasures, and worldly blessings and favours; that sometimes an unbeliever may attain from it a greater share than what a believer attains from it.
Furthermore, as for that which is attained by the people of Tawheed, who make their religion purely and sincerely for the sake of Allaah, (then it) is tremendously greater than can be expressed with a statement that thoroughly grasps and fathoms its very essence and true nature, or the mind is capable of summoning and bringing forth from its details and intricacies, and every believer will receive a share of it in accordance to the level of his Eemaan.
And for this reason some of the Salaf used to say: 'O son of Aadam! You indeed have been given much blessings due to a need for which you have frequently and plentifully knocked on the door of your master (i.e. by supplicating to Allaah alone).'
And some of the elder scholars said: '(It is beloved to me) that I have a need and necessity for which I turn to Allaah and I supplicate to Him and that He opens up for me the delights of knowledge and awareness of Him and the sweetness of intimately conversing with Him. What I do not like is that He hastens in fulfilling my needs out of fear that my Nafs (self) will turn away from that. That is because the self does not desire except its needs so if those needs are fulfilled it turns away.'”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Majmoo' al-Fataawa of Shaykhul-Islaam Ibn Taymiyyah rahimahullaah (10/333-334).
Imaam Ahmad (d. 241H) rahimahullaah said:
“The People of Hadeeth are the best of those who speak regarding knowledge.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharaf Ashaabul-Hadeeth (no.90), Tahdtheebul-Kamaal (17/437).
“The People of Hadeeth are the best of those who speak regarding knowledge.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharaf Ashaabul-Hadeeth (no.90), Tahdtheebul-Kamaal (17/437).