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).
Maalik b. Anas (d. 179H) rahimahullaah said:
“The Sunnah is (like) the Ark of Noah, whoever embarks upon it will be saved and whoever holds back from it will drown.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Taareekh Baghdad (7/336), Taareekh ad-Damishq (14/9), Majmoo’ al-Fataawa (4/57) & Miftaahul-Jannah (p.76).
“The Sunnah is (like) the Ark of Noah, whoever embarks upon it will be saved and whoever holds back from it will drown.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Taareekh Baghdad (7/336), Taareekh ad-Damishq (14/9), Majmoo’ al-Fataawa (4/57) & Miftaahul-Jannah (p.76).
Maalik b. Anas (d. 179H) rahimahullaah said:
“The Sunnah is (like) the Ark of Noah, whoever embarks upon it will be saved and whoever holds back from it will drown.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Taareekh Baghdad (7/336), Taareekh ad-Damishq (14/9), Majmoo’ al-Fataawa (4/57) & Miftaahul-Jannah (p.76).
“The Sunnah is (like) the Ark of Noah, whoever embarks upon it will be saved and whoever holds back from it will drown.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: Taareekh Baghdad (7/336), Taareekh ad-Damishq (14/9), Majmoo’ al-Fataawa (4/57) & Miftaahul-Jannah (p.76).
They Want Us To Abandon The Manhaj Of The Salaf
From A Khutbah by Shaykh Saleh al-Fawzaan Hafidhahullaah
Nowadays, these people who betray and forsake the Manhaj of the Salaf, in the newspapers, magazines and other writings belittle the Ahlus-Sunnah wal-Jamaa'ah, the real and true Salafis, they belittle them (by saying) that they are harsh, they are Takfirees, and they are and they are.
But this does not harm (the people of the Sunnah), rather, it only affects a person who does not have patience and firm resolve, it may affect such as him.
From them are those who say: Who are the Salaf (the pious predecessors)? They are just a Taa'ifah (group of people) like any other people, they are a Firqah (sect) just like the other sects, a Hizb (party-spirited group) like the rest of the partisan groups. What distinction and privilege do they have? This is how some of them speak. (He says) the Salaf (the pious predecessors) do not have any distinction and privilege, they are just a sect and a group like the rest of the sects or parties. What he wants with that is to make us lose our grip (i.e. turn us away and divert us) from the Manhaj of the Salaf.
Some of them say that we are not duty-bound by the knowledge and understanding of the Salaf. We are not duty-bound, we will cleave and carve our own path, ourselves. We will deduce and extract our own rulings and verdicts from new. We will create and make up a new Fiqh for ourselves, this is an ancient Fiqh, the Fiqh of the Salaf (predecessors) is an ancient one. And they say that it is not suitable and appropriate for this time, (although) it was suitable for their time, (but) our time is different.
So they renounce and forsake the Fiqh (understanding and jurisprudence) of the Salaf, and they call for a new Fiqh. This (call) is widespread in the newspapers and magazines from the different writers and people of misguidance.
They want the Manhaj (methodology) of the Salaf to slip out of our hands (i.e. divert and turn us away from it), that is because if we do not know the Manhaj of the Salaf, then we will renounce and forsake it, and we will not study it. For indeed it is not sufficient that a person affiliates to the Salaf (predecessors) without him having any knowledge and without (gaining) insight into his Madhhab (way). This is what they want from him.
They want us to abandon the way of the Salaf, the Fiqh of the Salaf and the knowledge of the Salaf. And that we invent a new Fiqh, as they say, which is suitable for this time (of ours). Whilst all of that is a fabrication and a lie, and the Sharee’ah (Legislation) of Islaam is suitable for every time and every place until the establishment of the Last Hour.
So the Manhaj of the Salaf is suitable for all times and all places, it is a Noor (light) from Allaah, the Mighty and Majestic, do not let the speech of the Mukhaddileen (the betrayers) or the people of misguidance make you neglect and renounce it.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree.
Reference: Manhaj Salafus-Saaleh wa Haajatul-Ummah ilayhi, A Khutbah by Shaykh Saleh al-Fawzaan www.alfawzan.af.org.sa/ar/node/15030
From A Khutbah by Shaykh Saleh al-Fawzaan Hafidhahullaah
Nowadays, these people who betray and forsake the Manhaj of the Salaf, in the newspapers, magazines and other writings belittle the Ahlus-Sunnah wal-Jamaa'ah, the real and true Salafis, they belittle them (by saying) that they are harsh, they are Takfirees, and they are and they are.
But this does not harm (the people of the Sunnah), rather, it only affects a person who does not have patience and firm resolve, it may affect such as him.
From them are those who say: Who are the Salaf (the pious predecessors)? They are just a Taa'ifah (group of people) like any other people, they are a Firqah (sect) just like the other sects, a Hizb (party-spirited group) like the rest of the partisan groups. What distinction and privilege do they have? This is how some of them speak. (He says) the Salaf (the pious predecessors) do not have any distinction and privilege, they are just a sect and a group like the rest of the sects or parties. What he wants with that is to make us lose our grip (i.e. turn us away and divert us) from the Manhaj of the Salaf.
Some of them say that we are not duty-bound by the knowledge and understanding of the Salaf. We are not duty-bound, we will cleave and carve our own path, ourselves. We will deduce and extract our own rulings and verdicts from new. We will create and make up a new Fiqh for ourselves, this is an ancient Fiqh, the Fiqh of the Salaf (predecessors) is an ancient one. And they say that it is not suitable and appropriate for this time, (although) it was suitable for their time, (but) our time is different.
So they renounce and forsake the Fiqh (understanding and jurisprudence) of the Salaf, and they call for a new Fiqh. This (call) is widespread in the newspapers and magazines from the different writers and people of misguidance.
They want the Manhaj (methodology) of the Salaf to slip out of our hands (i.e. divert and turn us away from it), that is because if we do not know the Manhaj of the Salaf, then we will renounce and forsake it, and we will not study it. For indeed it is not sufficient that a person affiliates to the Salaf (predecessors) without him having any knowledge and without (gaining) insight into his Madhhab (way). This is what they want from him.
They want us to abandon the way of the Salaf, the Fiqh of the Salaf and the knowledge of the Salaf. And that we invent a new Fiqh, as they say, which is suitable for this time (of ours). Whilst all of that is a fabrication and a lie, and the Sharee’ah (Legislation) of Islaam is suitable for every time and every place until the establishment of the Last Hour.
So the Manhaj of the Salaf is suitable for all times and all places, it is a Noor (light) from Allaah, the Mighty and Majestic, do not let the speech of the Mukhaddileen (the betrayers) or the people of misguidance make you neglect and renounce it.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree.
Reference: Manhaj Salafus-Saaleh wa Haajatul-Ummah ilayhi, A Khutbah by Shaykh Saleh al-Fawzaan www.alfawzan.af.org.sa/ar/node/15030
Al-'Awwaam b. Hawshab ash-Shaybaanee (d.148H) rahimahullaah said:
“Mention the merits of the Companions of Muhammad (ﷺ) so that the hearts of the people soften and have affection towards them. And do not mention their faults and shortcomings since it will incite the people to have hatred and enmity towards them.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of al-Khallaal (no.829).
“Mention the merits of the Companions of Muhammad (ﷺ) so that the hearts of the people soften and have affection towards them. And do not mention their faults and shortcomings since it will incite the people to have hatred and enmity towards them.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of al-Khallaal (no.829).
Al-'Awwaam b. Hawshab ash-Shaybaanee (d.148H) rahimahullaah said:
“Mention the merits of the Companions of Muhammad (ﷺ) so that the hearts of the people soften and have affection towards them. And do not mention their faults and shortcomings since it will incite the people to have hatred and enmity towards them.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of al-Khallaal (no.829).
“Mention the merits of the Companions of Muhammad (ﷺ) so that the hearts of the people soften and have affection towards them. And do not mention their faults and shortcomings since it will incite the people to have hatred and enmity towards them.”
Translated by: Aboo ‘Abdillaah Bilal Hussain al-Kashmiree
Reference: As-Sunnah of al-Khallaal (no.829).
Ash-Shaatibee (d. 790H) rahimahullaah said:
“The root of this corruption - meaning reviling the Salaf - was from the Khawaarij. Since they were the first to curse the Salafus-Saalih and make Takfeer of the Sahaabah, may Allaah be pleased with the Sahaabah, and the likes of all of this (the aforementioned) only causes enmity and hatred.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-I'tisaam (1/158).
“The root of this corruption - meaning reviling the Salaf - was from the Khawaarij. Since they were the first to curse the Salafus-Saalih and make Takfeer of the Sahaabah, may Allaah be pleased with the Sahaabah, and the likes of all of this (the aforementioned) only causes enmity and hatred.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-I'tisaam (1/158).
Ash-Shaatibee (d. 790H) rahimahullaah said:
“The root of this corruption - meaning reviling the Salaf - was from the Khawaarij. Since they were the first to curse the Salafus-Saalih and make Takfeer of the Sahaabah, may Allaah be pleased with the Sahaabah, and the likes of all of this (the aforementioned) only causes enmity and hatred.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-I'tisaam (1/158).
“The root of this corruption - meaning reviling the Salaf - was from the Khawaarij. Since they were the first to curse the Salafus-Saalih and make Takfeer of the Sahaabah, may Allaah be pleased with the Sahaabah, and the likes of all of this (the aforementioned) only causes enmity and hatred.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Al-I'tisaam (1/158).
Al-Hasan b. 'Alee al-Barbahaaree (d. 329H) rahimahullaah said:
“And know that knowledge is not with narrating much and having plenty of books, but rather the scholar is one who follows the Book and the Sunnah, even if he has little knowledge and a few books. And whoever opposes the Book and the Sunnah then he is a person of innovation, even if he is plentiful in narration and has many books.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharhus-Sunnah al-Barbahaaree (no.81)
“And know that knowledge is not with narrating much and having plenty of books, but rather the scholar is one who follows the Book and the Sunnah, even if he has little knowledge and a few books. And whoever opposes the Book and the Sunnah then he is a person of innovation, even if he is plentiful in narration and has many books.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharhus-Sunnah al-Barbahaaree (no.81)
Al-Hasan b. 'Alee al-Barbahaaree (d. 329H) rahimahullaah said:
“And know that knowledge is not with narrating much and having plenty of books, but rather the scholar is one who follows the Book and the Sunnah, even if he has little knowledge and a few books. And whoever opposes the Book and the Sunnah then he is a person of innovation, even if he is plentiful in narration and has many books.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharhus-Sunnah al-Barbahaaree (no.81)
“And know that knowledge is not with narrating much and having plenty of books, but rather the scholar is one who follows the Book and the Sunnah, even if he has little knowledge and a few books. And whoever opposes the Book and the Sunnah then he is a person of innovation, even if he is plentiful in narration and has many books.”
Translated by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: Sharhus-Sunnah al-Barbahaaree (no.81)
The Qur’aan & The Sunnah Have The Answers For All Differing
Explanation by Ibnul-Qayyim rahimahullaah
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (ﷺ), if you believe in Allaah and in the Last Day. That is better and more suitable for final determination.” [Surah an-Nisaa: 59].
Ibnul-Qayyim (rahimahullaah) mentions:
His statement:
فإن تنازعتم في شيء
“(And) if you differ in anything…”
"Anything (Shayyin)" is an indefinite article in the context of a condition, (therefore), it is general for everything that the believers disagree in, from the affairs of the religion; the small and the great from it, the apparent and the obscure from it. And if there was not in the Book of Allaah or in (the Sunnah of) His Messenger (ﷺ) a clarification of the ruling regarding that which they differed in, and if it was not sufficient, then He would not have commanded with returning back to them. Since it is not possible that He, the Most High, will command with returning back - when a dispute and a differing arises - to one who cannot resolve the dispute.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: I'laam al-Muwaqi'een (2/92), Mashhoor Hasan checking, Daar Ibn al-Jawzee, 1423H
Explanation by Ibnul-Qayyim rahimahullaah
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (ﷺ), if you believe in Allaah and in the Last Day. That is better and more suitable for final determination.” [Surah an-Nisaa: 59].
Ibnul-Qayyim (rahimahullaah) mentions:
His statement:
فإن تنازعتم في شيء
“(And) if you differ in anything…”
"Anything (Shayyin)" is an indefinite article in the context of a condition, (therefore), it is general for everything that the believers disagree in, from the affairs of the religion; the small and the great from it, the apparent and the obscure from it. And if there was not in the Book of Allaah or in (the Sunnah of) His Messenger (ﷺ) a clarification of the ruling regarding that which they differed in, and if it was not sufficient, then He would not have commanded with returning back to them. Since it is not possible that He, the Most High, will command with returning back - when a dispute and a differing arises - to one who cannot resolve the dispute.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
Reference: I'laam al-Muwaqi'een (2/92), Mashhoor Hasan checking, Daar Ibn al-Jawzee, 1423H