Bismi Allaahi RaHman ir RaHeem
Sheikh ‘Alee arRamlee hafidahu Allaah explains:
“I will only take from him [i.e. somebody that somehow differs with the salaf] his words that are truth and leave the falsehood”
Sheikh answers: “It is not permissible for you to do that“
Q: “Why not?”
“Because your situation will not fail to be one of two possible cases: either you are a student of the religion and you can distinguish truth from falsehood or you are not able to distinguish truth from falsehood and the latter is the situation of most people.
If you are unable to distinguish then there is not point in asking your question, but if you are able to distinguish then still you are not able to assure that your heart will not be overcome with doubts, and this is a matter of religion, no playing games is allowed, besides the truth you would take from him [i.e. the one that somehow opposed the salaf] you can take from others that are trustworthy”
And then Sheikh ar Ramlee goes on to remind the stories of some of the greatest scholars in the first generations that would not allow themselves, or their families, to listen to even a verse of the qur’an recited by a caller to innovation. Like the example of Ibn Tawus, Abu Kulabah as well as the example of Muhammad ibn Sirin. Then the Shaikh refutes many other common excuses like “but he has sincerity and piety” or “isnt this ghiba?”
For the original in Arabic please visit: http://www.albaidha.net/vb/archive/index.php/t-13335.html
Related to this is “Repenting to mistakes in Manhaj” by sheikh Rabee’ (hafidahu Allaah) which highlights the seriousness of opposing the way of the salaf (includes link to arabic original) with examples of the prophet sala Allaahu ‘aleihi wa salaam and the sahaba:
Q&A With Shaykh Ahmad Bazmool
Author: Shaykh Ahmad ibn ‘Umar Baazmool (hafidhahullaah Ta’aala)
Questions posed by Anwar Wright & Abu Yusuf Khaleefah, Translated by Anwar Wright
Some people say regarding those who follow the scholars such as Shaykh Rabee’ in his positions in manhaj also the one who cooperates with the students who also take these positions, they say regarding this person that he is of “weak intellect” and that “he cannot think for his own self,” so what is your statement in regards to this.
[What is described in] this question, may Allaah bless you, contains bad etiquette from many many aspects. The first aspect is that this is in opposition to the manhaj of the Salaf -radi Allahu anhum- for indeed Umar and Ibn Mas’ood -radi Allahu anhum- both mentioned that the people will not cease to be in a state of goodness so long as they take from the elder (scholars). So how can returning to the scholars be something of weak intellect?
Would ‘Umar, -radi Allahu anhu – and this is something authentically reported upon him and authentically reported upon Ibn Mas’ood -radi Allahu anhum ajma’een- [how can a person say] that ‘Umar commanded the people to do something which has in it foolishness? This is in-comprehensible!
The second matter is that the Prophet – salla Allaahu alayhi wa sallam – mentioned that from the signs of the Hour is seeking knowledge from the Asaaghir, and the meaning here of Asaaghir is the people of desires just as Asaaghir can also means the young and inexperienced – those who have not become rightly qualified in knowledge, however they set out (to speak) in those major issues (of the religion). They are included in this hadeeth and they are Asaaghir. So it is said that the Messenger of Allaah – salla Allaahu alayhi wa sallam - commands us to return to the major scholars, and forbids us from returning to the youth, [yet you say that he] commands us to fall into an affair which is foolish in respects to us? I seek Allaah’s refuge from being forsaken.
Also from that which we say is that Allaah, the Mighty and Majestic, said:
“Ask the people of knowledge if you do not know.” (An-Nahl: 16:43).
So Allaah, the Mighty and Majestic, commanded us to return to Ahlul-Dhikr and they are the scholars. Ahlul-Dhikr are those people who have knowledge of the Qur`aan and act in accordance to it. So Allaah commands us to return to the scholars, and you say that returning to the scholars shows weak intellect? Fear Allaah concerning your religion. Look – may Allaah bless you – how vain desires and innovation lands its people into destructive affairs. We ask Allaah for safety and well being.
Also, you all look that when you relied upon your own intellects, you all fell into a state of lowliness and weakness of intellect. This is foolishness, because the one with an intellect, even that which relates to other than the religion, even the worldly affairs, a person of intellect says: I am returning back to the elders because they are more knowledge and have more insight and experience. And the fool and the one with weak intellect is the one who returns to the younger ones and the children (others) of weak intellect. So you [those who make this statement] in reality are the ones with weak intellects whereas you return back to your own intellects.
As for the fifth affair, that we say – may Allaah bless you – and this is a serious point; and it is that you know, may Allaah bless you, that which some people say “I have an intellect of my own, return to your own intellect, think.” Brother by you (saying) this, you will be left to rely upon your own self and left to rely upon your shaytaan (with you), then you will become ruined and destroyed, may Allaah not decree this, and you will fall into destructive things. And you are more knowledgeable about your own self, you do not have knowledge and you do not have experience. If you are a scholar, then return back to your own self, but you are either a Jaahil (ignorant) or a student of knowledge, and still need the scholars Also, we say to this person, this is not from the aspect of blind following or from the aspect of partisanship. Rather, this is Sunnah and the methodology of the companions just as has already preceded with us.
And there is a difference between returning to the scholars in issues of ijtihaad and major issues and those issues which only the major scholars are qualified for. Rather, this is from the aspect of ittibaa’ (i.e. following the scholar along with his proofs) and the aspect of returning to the truth, and from the aspect of (clinging to) the Jamaa’ah (main body of the Muslims). It is a difference between this and following a scholar in his falsehood.
You [the ones who make this statement] are in reality the blind followers when you blind follow the likes of (Adnaan) Ar’oor and Ibraheem ar-Ruhailee and Alee Hasan (and) al Ma`ribee. You blind follow Alee Hasan Halabee, and you blind follow Jam’iyyah Ihyaaut Turaath, and Jam’iyyah Daarul Birr, and you blind follow some of those organizations that are present in your land in their falsehood in that which they command you with from falsehood – and you follow them. This is (in reality) the blameworthy blind following!!
Do you not have any shyness? You find fault in ittibaa’ (following the scholar with his proofs), and you describe this to be the blameworthy form of blind following? However, you [those who make this statement] fall into the (true) blameworthy blind following and falsehood and you call this “liberation” and “intellect” and “following the truth?” By Allaah, shaytaan is playing with you! So we ask Allaah, the Mighty and Majestic, to preserve us and you from that, and we ask Allaah to guide us and you from this misguidance so beware, may Allaah bless you, from opposing the manhaj of the salaf.
Benefits from Saheeh al-Bukhaaree: Whoever Sits at the End of the Gathering and Whoever Sees an Opening in the Gathering and He Sits Therein
Benefits from Saheeh al-Bukhaaree
Whoever Sits at the End of the Gathering and Whoever Sees an Opening in the Gathering and He Sits Therein
In the name of Allah, and all praise belongs to Allah. May salutation and blessing also be bestowed upon the Messenger of Allah.
Book : Saheeh al-Bukhaaree
Section: The Book of Knowledge
Chapter: Whoever Sits at the End of the Gathering and Whoever Sees an Opening in the Gathering and He Sits Therein.
Teacher: Shaikh Muhammad Muhammadi an-Nooristaani
On the 1st of Jumaadaa al-Oolaa of the year 1433 coinciding with the 24th of March of the year 2012, we benefited the following from the esteemed Shaikh, Muhammad Muhammadi an-Nooristaani, may Allah preserve him:
al-Bukhaaree reports on the authority of Abu Waaqid al-Laithy that the Messenger of Allah, sallallahu ‘alaihi wa sallam, was sitting in the Masjid and the people were amongst him. Then three individuals came forth. Two of them came forward to the Messenger of Allah, sallallahu ‘alaihi wa sallam, and one of them departed. He states, “Two of them halted at the Messenger of Allah, sallallahu ‘alaihi wa sallam. As for one of the two of them, he saw an opening in the gathering so he sat therein. As for the other, he sat behind them. And as for the third, he turned back departing.
When the Messenger of Allah, sallallahu ‘alaihi wa sallam, finished, he said, ‘Shall I not inform you all about the three individuals? As for the first of them, he betook himself to Allah so Allah betook him to Himself. As for the second of them, he was shy so Allah was shy of him. And as for the third, he turned away so Allah turned away from him.’”
In this chapter, al-Bukhaaree, may Allah bestow mercy upon him, explains the guidelines of etiquette in the circles of knowledge and also encourages sitting within these circles.
The first individual was eager in obtaining something so Allah gave him that which he was eager in. The second individual was shy so Allah was shy of him. This means that Allah bestowed his mercy upon him and did not punish him. The third individual did not have the zeal and earnest desire to seek knowledge.
Benefits of the Hadeeth:
1) The permissibility of mentioning the state of the people of sin to warn others from falling into that sin. Yet examine how the Prophet, sallallahu ‘alaihi wa sallam, and the companion reporting the Hadeeth mentioned the action without specifying the individual. In one breath, he benefited the entire Ummah (Muslim Nation) warning them from harm while covering the fault of the Muslim, at the same time, preserving his honor! Allahu Akbar!
2) The Virtue of the circles of knowledge and the remembrance of Allah.
3) Being praised and raised due to seeking knowledge.
4) Being praised due to possessing modesty.
5) The author, may Allah bestow mercy upon him, is explaining whoever can not find a seat in the gathering should sit at the edge of the gathering. On the same token, whoever finds a space in the gathering should take it even if it is between the people.
Abu Rayhaanah Aqil ibn Kenneth Ingram