Aqidah(Belief), Manhaj(Methodology) & Madhab(School of Fiqh) of Ali Hussain Dhuniya

In everything, even in the worldly sense [Mention by Shaykh Hasan As-Somali(Student of Imam Muqbil Hadi Al Wadee) on DUS Dawah channel]

Mu'awiyah (May Allah be pleased with him) reported: The Messenger of Allah said, "When Allah wishes good for someone, He bestows upon him the understanding of Deen." [Al-Bukhari and Muslim Reference: Riyad as-Salihin 1376]

Shaykh Muqbil Hadee Al-Wadee (raḥimahullāh) who is a Major Scholars from Yemen said: "The opposite can also be said to be the truth, that whomsoever Allāh does not want good for is not given knowledge".

If you notice the above hadith of Mu'awiyah (May Allah be pleased with him) where Prophet Said Allah bestows understanding of religion when Allah wishes good for someone. Here it's the understanding of deen, not the religious text i.e. Quran & Sunnah itself only. Not every understanding is correct & knowledge is a profession that demands correct understanding.

The statement Imām al-Bukhāri is a benefit extract from the statement of Allāh:

Shaykh ul-Islam Ibn Taymīyyah al-Ḥarrānī (raḥimahullāh) brings in the muqaddimah of Uṣūl al-Tafsīr the narration: we did not go beyond ten āyah in memorizing the Qurʾān until we understood them and then acted upon them and taught them to others, we were given knowledge and action.

It is narrated on the authority of Sufyan b. 'Abdulla al-Thaqafi that he said:

I asked the Messenger of Allah to tell me about Islam a thing which might dispense with the necessity of my asking anybody after you. In the hadith of Abu Usama the (words) are: other than you. He (the Holy Prophet) remarked: Say I affirm my faith in Allah and then remain steadfast to it. [Sahih Muslim 38, Reference : Hadith 21, 40 Hadith an-Nawawi]

Based upon this ḥadīth above, why would a person ask if this was an evidence one should seek knowledge before action? It is because he wanted to gain knowledge from the Prophet (ṣallallāhu ʿalayhi wa-sallam) before implementing it, so the question came first.

Shaykh ʿAbd al-Muḥsin al-ʿAbbād was asked concerning the narration: ‘O Rasūl Allāh, inform me of something regarding the religion of Islam I cannot ask anyone besides you.’ The questioner asked regarding this narration: ‘Is this ḥadīth an evidence that one should seek knowledge first before acting?’

The shaykh answered (and this can be found in his explanation of Imām al-Nawawī’s 40 Ḥadīth): "There is no doubt that knowledge precedes action and statement, as Imām al-Bukhārī has written in his chapter heading: Knowledge Precedes Statement and Action.

A person’s actions must be based upon knowledge, Allāh mentions in Sūrah al-ʿAsr ‘Those who believe and do righteous actions’, i.e. having firm belief upon knowledge (ʿilm) and not jahl (ignorance).

First comes belief then actions. And what do they do after working righteous deeds? They advise one another in truth and patience, spreading benefit to others".

Shaykh Muḥammad ibn ʿAbd al-Wahhāb (raḥimahullāh) in Uṣūl al-Thalāthah mentions from the affairs which are obligatory upon every Muslim first is knowledge, and that is knowledge of Allāh, knowledge of His Messenger, knowledge of Islam with proofs; after the accumulation of this knowledge then comes action upon it, then calling others to it, and finally patience upon bearing the harms encountered upon calling to this dīn.

the ʿUlamāʾ(Scholars) have taught Uṣūl al-Thalāthah of Imām Muḥammad ibn ʿAbd al-Wahhāb for many years and each time they teach it they bring forth a new benefit. This is an important and foundational book which we should be learning and teaching our families and returning back to over and over again due to its immense benefits.

Shaykh Zayd ibn Hadee al-Madkhalee said in the explanation of the "Book of Knowledge" from Sahih Al-Bukhari that: Imam Bukhari began mentioning knowledge & that: "The scholars are the inheritors of the prophets," & that: "... they leave behind knowledge; so he who takes it has taken an enormous share."

He also mention, he who combines knowledge & action with sincerity is amongst those upon whom grace has been bestowed, those whom Allah is mentioned & his statement is the truth:

وَمَنۡ يُّطِعِ اللّٰهَ وَالرَّسُوۡلَ فَاُولٰٓٮِٕكَ مَعَ الَّذِيۡنَ اَنۡعَمَ اللّٰهُ عَلَيۡهِمۡ مِّنَ النَّبِيّٖنَ وَالصِّدِّيۡقِيۡنَ وَالشُّهَدَآءِ وَالصّٰلِحِيۡنَ​ ۚ وَحَسُنَ اُولٰٓٮِٕكَ رَفِيۡقًا ؕ‏

And whoso obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم), then they will be in the company of those on whom Allâh has bestowed His Grace, of the Prophets, the Siddiqûn (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq (رضي الله عنه), the martyrs, and the righteous. And how excellent these companions are![Quran Surah Nisha 4:69 — Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan]

And those who know but do not act traverse on the path of those upon whom is anger, who are the jews. Those who worship Allah based on ignorance have traverse the path of those who are astray, who are the christians. Since the affair is like this, then it is a must that knowledge precede speech and action. Due to this Allah, has commanded the Noblest of His Creation(Prophet Muhammad), by way of revelation to him:

So know (O Muhammad صلى الله عليه وسلم) that, Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allâh knows well your moving about, and your place of rest (in your homes).[Surah Muhammad 47:19 — Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan]

From the above verse of Surah Muhammad, Allah mention knowledge before speech & action.

📖 Read Here: The Explanation of "The Book of Knowledge" from Sahih Al-Bukhari by Shaykh Zayd Al-Madhkhalee

Speaking Without Knowledge: Allaah warns every Muslim against speaking without knowledge, as He says (interpretation of the meaning):

And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh).[Surah Al-Israa' 17:36]

Shaykh Ṣalaḥ al-ʿUthaymīn says: Linguistically Knowledge is the opposite of ignorance.

The Shaykh also mentions: that it is to firmly comprehend a matter upon its reality. Its definition as it relates to Istilāḥ in the Sharīʿah refers to the knowledge revealed by Allāh to the Messenger (ṣallallāhu ʿalayhi wa-sallam), i.e the two revelations, the Qurʾān, and the Sunnah, which also came by way of revelation. And that which is considered as knowledge which is praiseworthy is the knowledge of revelation.

Knowledge is not just a word or statement that you utter from your mouth as your desire tells you.

Knowledge(Ilm) is what Allah said, Prophet Muhammad Peace be upon him said & Companion Said.

Imam Ibn Al-Qayyim Al-Jaujiya (رَحِمَهُ ٱللَّٰهُ) said: "Ignorance is a deadly disease & the cure for it is two things 1. Proof from the Qur'an or from the Sunnah, and 2.who is the doctor for this medicine is well-grounded scholars".[Ash-Shaafiyatul-Kaafiyah]

The Prophet peace be upon him said: "The only cure for ignorance is to ask/inquiry". [Reference : Mishkat al-Masabih 531, 532, Sunan Abi Dawud 336]

Shaykh Salih Al-Fawzan Said: "The Student of Knowledge should give Dawah in their area & connect Muslims to Scholars so that they can ask question to Scholars".

Shaikhul-Islaam Ibn Taymiyyah (died 728 AH, rahimahullaah) said:

Yahyaa Ibn `Ammaar said: Knowledge is of five kinds:

1. Knowledge that is the life of the World, and that is of the knowledge of Tawheed (the worship of Allaah alone, without any partners).

2. Knowledge that is the nourishment of the Religion, and that is the knowledge of reflecting upon the meanings of the Qur’aan and Hadeeth.

3. Knowledge that is the remedy of the Religion, and that is the knowledge of Fatwa; so if there befalls upon a worshipping servant an unexpected affliction, then he is in need of someone to cure him from that as Ibn Mas’ood said.

4. Knowledge that is the disease of the Religion, and that is the innovated and newly introduced speech.

5. Knowledge that is the destruction of the Religion, and that is the knowledge of magic and such things.

[Al-Fataawa, 10/145.]

Who is Yahyaa Ibn `Ammaar?

He is Abu Zakariyaa Yahyaa Ibn `Ammaar ash-Shaybaanee, a resident of Haraat (a resident is called a Harawee), Khurasaan – modern day Herat in Afghanistan. He was an Imaam, Muhaddith and an admonisher in sermons. He was formidably skilful in Tafseer and the Sunnah. He died at the age of ninety. See Siyar A`laam an-Nubalaa 17/481, and Shadharaat adh-Dhahab 3/226.

Another famous Harawee is Shaikh al-Islaam Abu Ismaa`eel `Abdullaah Ibn Muhammad al-Ansaaree al-Harawee (born 396AH, rahimahullaah), from the lineage of the Companion Abu Ayyoob al-Ansaaree (radiyallaahu `anhu). He is the author of tremendous book Dhammul-Kalaam – a book in which he refuted the Ash`arees from ninety different angles!

📖Reference: Knowledge in the Religion is Five

Knowledge is an attribute. It doesn't exist by itself. It has to be embedded in something. Have you ever seen knowledge walking on the street? For example, when knowledge is attributed to someone we say this person is knowledgeable.[Mention by Shamshi at Speakers Corner who is Algerain Teacher at Masjid Darrusunnah(DUS Dawah)]

In Islam, Prophet Muhammad peace be upon him said, Scholars(Ulama) are inheritors of prophets. And No doubt, Islamic knowledge is found within the chest of scholars. As the prophet said, "Knowledge will be taken away by the death of scholars." There are different levels of scholars & students of knowledge. In the time of Fitan, we go back to the Major Scholars who are old in age & knowledge like Shaykh Salih Al-Fawzan, Imam Rabi Hadi Al-Madhkhalee, Shaykh Raslan. When Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) passed away, Muslims rush towards Imam Abu Bakr Siddique (رضي الله عنه‎) even though Imam Omar (رضي الله عنه‎) is also from major scholars but Imam Abu Bakr is senior. That's why the scholars derived from this hadith that: In times of fitnah we should go back to the senior scholars who are old in age & knowledge. But unfortunately, today's calamity(Musibah) is when we see young Muslims in knowledge speak from their desire without referring back to scholars.

Misguided & Foolish Young Muslim: Abu Hurairah [may Allah be pleased with him] said, “I heard the truthful and trusted by Allah [i.e., the Prophet (peace and blessings of Allah be upon him)] saying, “The destruction of my Ummah will be through the hands of young men from Quraish”[Sahih al-Bukhari 7058]

Ali Bin Abi Talib [may Allah be pleased with him] said, “No doubt I heard Allah’s Messenger [peace and blessings of Allah be upon him] saying, “During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, wherever you find them, kill them, for whoever kills them shall have a reward on the Day of Resurrection.”[Sahih al-Bukhari 6930]

Ali [may Allah be pleased with him] said: Whenever I narrate to you anything from the Messenger of Allah (ﷺ) believe it to be absolutely true as falling from the sky is dearer to me than that of attributing anything to him (the Holy Prophet) which he never said. When I talk to you of anything which is between me and you (there might creep some error in it) for battle is an outwitting. I heard the Messenger of Allah (ﷺ) as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur’an, but it would not go beyond their throats, and they would pass through the religion as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of Judgement. [Sahih Muslim 1066a]

Note: Killing Khariji & Apostate(Murtad) goes back to the Muslim leaders and scholars. And there are various types of Khariji.

🎧 Listen Here: Who Are The Khawarij, Are They Disbelievers or Muslims? | Shaykh 'Abd al-'Aziz ibn Baz

In short: Shaykh 'Abd al-'Aziz ibn Baz said: The khawaarij are a (misguided) group that have extreme views. They are diligent in religious matters; they have diligence with regards to prayer, reading and other than that. However, they have extreme views: they declare sinful Muslims to be disbelievers (i.e. takfir).

According to Imam Bin Baz (Rahimahullah), the correct view is that they(the khawarij) are kafir(disbelievers).

Ibn Taymiyyah: Knowledge in the Religion is Five: Life, Nourishment, Remedy, Disease & Destruction.

Imam Muhammad Ibne Salih Al-Uthaymin (Rahimahulla) said: "Knowledge is a weapon. Either it's for you. Or it is against you. When does it become for you? If you act upon it & it will be against you, if you didn't act upon it. The prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) said: 'The Quran is a proof for you or against you.'[Reference : Hadith 23, 40 Hadith an-Nawawi, Sahih Muslim 223]

🎧 Listen Here: Shaykh Al Uthaymen | "Knowledge is a weapon"

Both the terms usually share same meaning but there is a slight difference. According to me, Information is the source of subjects while knowledge refers to the organized collection of information with correct understanding. For example, Not every source is Islamic information & not every piece of knowledge is the correct understanding. Our primary Islamic source is the Quran & Hadith which demand correct understanding from the inheritors of prophets(i.e. Scholars).

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا حَفْصُ بْنُ سُلَيْمَانَ، حَدَّثَنَا كَثِيرُ بْنُ شِنْظِيرٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَوَاضِعُ الْعِلْمِ عِنْدَ غَيْرِ أَهْلِهِ كَمُقَلِّدِ الْخَنَازِيرِ الْجَوْهَرَ وَاللُّؤْلُؤَ وَالذَّهَبَ ‏"‏ ‏.‏

It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) said: "Seeking knowledge is a duty upon every Muslim, and he who imparts knowledge to those who do not deserve it, is like one who puts a necklace of jewels, pearls and gold around the neck of swines."

Sunan Ibn Majah 224[Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah]

Chapter 17: The virtue of the scholars, and encouragement to seek knowledge, Book: The Book of the Sunnah

Imām Sufyān At-Thawrī rahimahullah said: “It is the knowledge for which no person has any excuse for not knowing.”

What Is The Sufficient Amount Of Knowledge Upon A Muslim To Learn? | Shaykh Ṣāliḥ Al-Fawzān

The presenter asked Shaykh Salih Al-Fawzan: What is the sufficient amount of knowledge that is upon the student of knowledge to learn? And should he continue to seek knowledge, O Shaykh?

The Shaykh replied: "The Muslim must - as an individual obligation - learn what will make his deen(Islam) upright, such as his Creed(Aqidah/Belief), Salah(Prayer), Zakat(Charity), Fasting(Sawm), Hajj(Pilgrimage) & Umrah.

He must learn about the five pillars of Islam.

And whatever is in addition to that is a communal obligation; when a sufficient number of people carry it out, there is no sin on the rest. And when they all leave it, they are all sinful Na'am(yes)".

When is a Person Excused by way of Ignorance? || Shaikh Salīh al-Fawzān

Question: When is a person excused by way of ignorance?

Shaykh Salih Al Fawzan Said: "A person is excused by way of ignorance if he resided in the "majahil" of the Earth, (lands that are remote, isolated, obscure etc) & no Dawah (the call to Islam) reached him, nor the Quran or Sunnah, so he is excused by way of ignorance".

How to Seek Authentic Islamic Knowledge | Speakers Corner

Beneficial knowledge without righteous actions | Shaykh Sālih al Fawzān

Don't Speak Without Knowledge! - By Shaykh Saalih Al-Fawzaan

When an Ignoramus is Better than a Person With Knowledge - Shaykh Muhammad ibn Saaleh Al Uthaymeen

Look Towards Whom You Take Your Knowledge From | Shaykh Saalih al Fawzaan

The importance of taking knowledge from the Scholars | Sh Sālih al Fawzān

How to Attain Sincerity in Seeking Knowledge - Shaykh Uthaymeen

Did the companions take knowledge from Shayṭān? | Shaykh Ṣāliḥ al-Fawzān & Shaykh Muqbil al-Wādi’ī

Did Abu Hurayrah Take Knowledge From the Shaytan? | Shaykh Salih al-Fawzan

Should I Leave My Studies To Provide For My Family? | Shaykh Salih al-Fawzan

Imam Ibn Al-Qayyim Al-Jaujiya (رَحِمَهُ ٱللَّٰهُ) said: "Ignorance is a deadly disease & the cure for it is two things 1. Proof from the Qur'an or from the Sunnah, and a 2. And who is the doctor for this medicine is well-grounded scholars".[Ash-Shaafiyatul-Kaafiyah]

The Prophet peace be upon him said: "The only cure for ignorance is to ask/inquiry". [Reference : Mishkat al-Masabih 531, 532, Sunan Abi Dawud 336]

Shaykh Salih Al-Fawzan Said: "The Student of Knowledge should give Dawah in their area & connect Muslims to Scholars so that they can ask question to Scholars".

How to Become a Scholar?

Shamshi(Teacher at Masjid DarruSunnah) from the UK, London said: "We don't seek knowledge to become a scholar".

One brother asks a question to shamshi at speakers corner, Hyde Park, UK-London: "How can I become a scholar?"

Our teacher Shamshi said:" We don't seek knowledge to become a scholar.

We seek knowledge to remove ignorance from ourselves first.

Imam Ahmad Rahimahullah was asked: 'What is the meaning of seeking knowledge sincerely for Allah.' Imam Ahmad said 'to have Sincerity(Ikhlas) & Intention(Niyah) to remove ignorance from yourself & to worship Allah based upon knowledge'.

Then Alhamdullilah expanding, expanding & expanding but it's not just about a scholar. Allah raise people, there are some people memorized many books but Allah never raised them because there is no sincerity(Ikhlas).

Imam Malik Rahimahullah when he wrote a book called "Muwatta", someone came to him & said to Imam Malik, O Imam someone else has written a book called "Muwatta", Imam Malik said, whatever it has been written for Allah sincerely, will remain & the only book that we know today is "Muwatta" by Imam Malik. SubhanAllah! so it is sincerely brothers.

One of the calamities that I(shamshi) mention to people is that, they(people) refer me a scholar that what we know we are at the end of time. Seriously, I'm not just try to be humble myself. To be humble is good but we have to be realistic with ourselves, how on the earth you call me(shamshi) a scholar?

If you wanna know what is the meaning of a scholar, read the biography of scholars like Shaykh Abdul Aziz bin Baz, Imam Muhammad Nasiruddin Al-Albani, Muhammad ibn Ibrahim Al ash-Sheikh(teacher of Imam bin Baz), Imam Muhammad al-Ameen ash-Shinqeeti that's when you know the meaning of scholar.

When you read their biographies then you know shamshi is a little guy.Wallahi.This is reality, how on the earth you call me ascholar, doesn't make any sense.

BarakAllah Feekum.Have that Intention" - End of Speech

Reference Lets Unite Upon Haq Channel(link: don't call me a scholar - shamshi )

Note: For those who record speaker's corner videos, I only take Shamshi & Anwar speech because of praise of salafi publication from scholars. And they are from Spubs network.

The purpose of seeking knowledge is not to become a scholar rather it should be to remove ignorance from ourselves first & to worship Allah alone based on knowledge.

From the Quran, Sunnah, Salaf & understanding of scholars, we know that: the purpose of seeking knowledge should be first to remove ignorance from ourselves, to save ourselves from hellfire, to save our families against a fire, to worship Allah alone based upon knowledge with sincerity(Ikhlas).

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah(ﷺ) said, "He who does not acquire knowledge with the sole intention of seeking the Pleasure of Allah but for worldly gain, will not smell the fragrance of Jannah on the Day of Resurrection." [Abu Dawud].

Riyad as-Salihin 1391

Chapter 241: Virtues of Knowledge which is Learnt and Taught for the sake of Allah, Book 12: The Book of Knowledge

https://sunnah.com/riyadussalihin:1391

It was narrated from Jabir that: the Messenger of Allah said: "Ask Allah for beneficial knowledge and seek refuge with Allah from knowledge that is of no benefit."

Sunan Ibn Majah 3843

Chapter 3: What The Messenger Of Allah Sought Refuge From, Book 34: Supplication

Grade: Hasan (Darussalam)

It was narrated from Umm Salamah that when the Prophet (ﷺ) performed the Subh (morning prayer), while he said the Salam, he would say: ‘Allahumma inni as’aluka ‘ilman nafi’an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan (O Allah, I ask You for beneficial knowledge, goodly provision and acceptable deeds).’”

Sunan Ibn Majah 925

Chapter 32: What is to be said after the Salam, Book 5: Establishing the Prayer and the Sunnah Regarding Them

Grade: Sahih (Darussalam)

Nine means of attaining sincerity (in seeking knowledge):

1. Having the intention to worship Allāh upon insight and remove ignorance from oneself.

2. Knowing that seeking knowledge is worship.

3. Having the intention of achieving the supplication of the Messenger ﷺ.

4. Seeking to be raised in status with Allāh.

5. Hoping to be from the people of khashyah.

6. Reflecting upon the fact that there is reward in the sittings of knowledge.

7. Seeking to be from the best and most noble of people to Allāh, not the people.

8. Intending to transmit the Sunnah of the Messenger ﷺ to the one who is ignorant regarding it.

9. Intending to be from those whom the creation makes du’ā/seeks forgiveness for.[The Six Stages of Seeking Knowledge According to the Scholars of the Sunnah]

What is sincerity and what is correct?

And He, the Blessed and Most High, said:

“He (Allah) who has created death and life that He may test which of you is best in performing deeds. And He is the All-Mighty, the Oft-Forgiving.” (Al-Mulk: 2)

It was said to Abu ‘Ali Al-Fudayl bin ‘Iyād (d. 187H):

يا أبا علي، ما معنى أَحْسَنُ عَمَلًا؟ قال: “أخلصه وأصوبه”، قيل: ما أخلصه؟ وما أصوبه؟ قال: «إنَّ العمل إذا كان خالصًا ولم يكن صوابًا لم يُقبل، وإن كان صوابًا ولم يكن خالصًا فلم يُقبل، حتى يكون خالصًا صوابًا”، قيل: يا أبا علي، ما هو الخالص الصواب؟ قال: “الخالص: أن يكون لله، والصواب: أن يكون على السنة”

“O Abu ‘Ali, what is the meaning of ‘best in deeds’? He replied: ‘To make it sincere and correct.’

He was asked: ‘What is meant by making it sincere and correct?’

He replied: ‘If a deed is done sincerely but not correctly, it will not be accepted. And if it is done correctly but not sincerely, it will not be accepted―until it is done both sincerely and correctly.’

It was said: ‘O Abu ‘Ali, what is sincerity and what is correct?’

He replied: ‘Sincerity is that the deeds is done purely for Allah and correct is that it is done according to the Sunnah.'”

Al-Imām Ibn Bāz (rahimahullāh) commented on these words of Fudayl bin ‘Iyād (rahimahullāh) said:

فالاهتمام بإحسان العمل أعظم وأوْلى من الكثرة، فكون المؤمن يهتم بإخلاص العمل وتنقيته من الرياء وغيره من أنواع الشرك، ويهتم بمُطابقته للشريعة، وألا يكون فيه ابتداعٌ؛ هذا أهم من الكثرة

“Making the deed correct (according to the Sunnah) is more important than quantity―and the servant must give importance to performing the deed sincerely for Allah and purifying it from riyā (i.e. showing off to impress the people) and other than that from the categories of Shirk.

So a person is to give importance to making sure the deed complies with the Sharī’ah and that is free from innovation―that is more important that quantity.”

(Ref: binbaz.org.sa/fatwas/2746)

Taken from ABu Khadija Site link: Ikhlās (Sincerity): Its meaning and how to achieve it―and a word on avoiding the whisperings of Shaytān

I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended".[Reference : Sahih al-Bukhari 1]

Intention(Niyah)

Narrated 'Umar bin Al-Khattab:

I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Sahih al-Bukhari 1]

Imam Sufyan Ath-Thawry(was a Tābi‘ al-Tābi‘īn) said: "The most difficult thing I keep observing is my intention, as it is always apt to change." [A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One

by Ibn Rajab al Hanbali]

who is Sufyan Ath-Thawry - Read here: Sufyan At-Thawri Short Biography

Waki’ reported: Sufyan al-Thawri, may Allah have mercy on him, said, “I never dealt with anything more difficult on me than my own self. Sometimes it would be against me, and sometimes it would be for me.” [Ḥilyat al-Awliyā’ 7/5]

It was asked of Nafi' bin Jubair, won't you attend the funeral? He replied, 'stay as you are until I revive my intention' Then he thought for a while & said, "Go on!". [A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One

by Ibn Rajab al Hanbali]

It is reported that Al-Fudayl bin Iyad said, "What Allah wants from you is only your intention & will." [A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One

by Ibn Rajab al Hanbali]

It is reported that Ibn Al-Mubarak said, " A small deed may be great because of the intention behind it, & a great deed may be insignificant due to the intention behind it". [A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One

by Ibn Rajab al Hanbali]

Yusuf bin Asbat said, "Keeping one's intention always good is more difficult for doers of good deeds than perseverance in a good course." [A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One

by Ibn Rajab al Hanbali]

If you want to read more about intention, difference between intention vs will, early scholars towards intention then read- A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) by Ibn Rajab al Hanbali

Pronouncing the Intention Before Commencement of All Acts of Worship – Shaykh Saalih Al-Fawzaan

Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:

In our country, we know that every act of worship must have an intention for it. Due to this, then it’s a must to pronounce the intention before commencing the prayer (or any other act of worship). So, if this is not allowed, or is an innovation, then what is the meaning of the hadeeth: “Verily actions are by intentions…”?

The Shaykh answered:

Yes. Every action requires an intention, due to the hadeeth that you mentioned; that the Messenger (sallallaahu alaihi wa sallam) said

“Verily actions are by intentions, and for every person is what he intended.”

However the meaning (of this) is not to pronounce the intention verbally. The meaning is that you believe and intend with your heart, the performance of worship sincerely for Allah (azza wa jal)- and suffice with this.

Therefore the place of intention is the heart and not the tongue. Pronouncing the intention is an innovation, because it is not (authentically) established from the Prophet (sallallaahu alaihi wa sallam); or from his Rightly-Guided Caliphs; or his Companions; or the Virtuous Generations.

It is not established that they would pronounce the intention, for indeed the place of intention is only the heart. Allah says:

قُلۡ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِڪُمۡ وَٱللَّهُ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (الحُجرَات:16)

Say: “Will you inform Allâh of your religion While Allâh knows all that is in the heavens and all that is in the earth, and Allâh is All-Aware of everything”. (Al-Hujuraat: 16)

So, if you intend with your heart, then Allah knows; and he does not need that you pronounce (your intention) with your tongue.

End of Speech

[Slightly paraphrased from Majmoo’ Fataawa of Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 2 Page 675 by SalafiCenter.com]

Allah’s Messenger (salallāhu ʿalaihi wasallam) said:

“The first of men who will be judged on the Day of Resurrection will be a man who died as a martyr. He shall be brought forth. Allah will make him recount His blessings which He had bestowed upon him and he will recount them and admit them.

Then Allah will say, ‘What did you do with these blessings?’ He will say, ‘I fought for Your cause until I died as a martyr.’ Allah will say, ‘You have lied. You fought that you might be called a brave warrior. And you were called so.’ Then orders will be passed against him and he will be dragged on his face and cast into Hell.

Then a man will be brought forth who acquired knowledge and imparted it to others and recited the Qur’ān. Allah will make him recount His blessings and he will recount them and admit them.

Then Allah will say, ‘What did you do with these blessings?’ He will respond, ‘I acquired knowledge and disseminated it and recited the Qur’an seeking Your pleasure.’ Allah will say, ‘You have lied. You acquired knowledge so that you might be called a scholar, and you recited the Qur’an so that it may be said, ‘He is a qarī’ and it was said.’ Then orders will be passed against him and he shall be dragged on his face and cast into the Fire.

Then a man will be brought whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and admit to them.

Then Allah will ask him, ‘What have you done with these blessings?’ He will say, ‘I spent money in every cause in which You wished that it should be spent.’ Allah will say to him, ‘You are lying. You did it so that it could be said about you, ‘He is generous and giving’ and it was said.’ Then will Allah pass orders and he will be dragged on his face and thrown into Hell.”[Sahih Muslim 1905a]

When Muʿāwiyah (radiyallāhu ʿanhu) heard this narration, he wept.

So the deeds of a person are not accepted unless they are sincere for Allah and in accordance with the Sunnah of Allah’s Messenger (salallāhu ʿalaihi wasallam). Ibn al-Qayyim (rahimahullāh) stated that there are four types of people with respect to following the Sunnah (al-ittibāʿ) and being sincere to Allāh (al-ikhlāṣ), three of whom are destroyed:

1. The one who follows the Sunnah but without ikhlāṣ. This one is destroyed.

2. The one who has ikhlāṣ but does not follow the Sunnah. This one is destroyed.

3. The one who has no ikhlāṣ and does not follow the Sunnah. This is the worst and is destroyed.

4. The one who has ikhlāṣ and follows the Sunnah. This one is successful and his deeds are accepted.

Allāh (the Most High) said:

“Say O Prophet, ‘If you should love Allāh, then follow me, then Allāh will love you and forgive you your sins. And Allāh is Forgiving and Merciful.'”[Āli-ʿImran: 31.]

Abu ʿUbaid (rahimahullāh) said regarding the ḥadīth of actions are only by intentions, “There is no narration of the Prophet (salallāhu ʿalaihi wasallam) more comprehensive, rich and plentiful in benefit than this ḥadīth.”[Muntahā al-Āmāl of al-Suyūtī, p. 42.]

ʿAbd al-Rahmān ibn Mahdī said about this hadīth, “Whoever wishes to author a book, let him begin with this ḥadīth.”[Muntahā al-Āmāl of al-Suyūtī, p. 43]

Reference Article: Sincere, Intention, Worship & Action by Abu Khadeeja

Allah said in Surah At-Tahrim[Quran 66:6]:

O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded.

— Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan

Who's Successful According to Allah?

Allah said in Quran Surah Al-Imran Verse 185: "And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful".

"Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)".[Quran 3:185]

— Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan

Imam Ibn Al-Qayyim Al-Jaujiya (رَحِمَهُ ٱللَّٰهُ) said very strange things about this duniya(worldly life). He said: " This Duniya(World) is very strange. Everyone knows they will leave this world soon or later but at the same time, they stick with it hardly".[I don't remember the exact quote from Shamshi(dus dawah) lesson but it was something like this]

Allah said:

"O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever."[Quran Surah Ghafir Verse 39 ]

— Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan

Ali ibn abi Talib, may Allah be pleased with him, said: Verily the dunya is coming to an end, and the akhirah is coming to a beginning and they both have children. So be children of the akhirah and don’t be children of the dunya. For verily today there is action with no account and tomorrow there’s account with no action. [Ibn al-Qayyim in ad-Da’ wad-Dawa Fasl ]

Ibn Qayyim Al-Jawziyyah said: "This dunya (world) is like a shadow. If you try to catch it, you will never be able to do so. If you turn your back towards it, it has no choice but to follow you".

Messenger of Allah (ﷺ) said to Abdullah bin 'Umar(May Allah be pleased with him) "Be in the world like a stranger or a wayfarer".

'Abdullah bin 'Umar (May allah be pleased with them) reported: Messenger of Allah (ﷺ) took hold of my shoulders and said, "Be in the world like a stranger or a wayfarer".Ibn 'Umar (May Allah be pleased with them) used to say: "When you survive till the evening, do not expect to live until the morning; and when you survive until the morning, do not expect to live until the evening; (do good deeds) when you are in good health before you fall sick, and (do good deeds) as long as you are alive before death strikes". [Al- Bukhari].

Riyad as-Salihin 470, 573

Chapter 55: Excellence of Leading an Ascetic Life, and Virtues of Simple Life, Book: The Book of Miscellany

https://sunnah.com/riyadussalihin:470

https://sunnah.com/riyadussalihin:573

"Knowledge is better than wealth because it protects you, while you have to protect your wealth". - Imam Ali Ibn Abi Talib(رضي الله عنه‎)

"Whoever doesn't protect the foundation; is prevented from reaching [their aim in knowledge] & whoever wants to attain knowledge in one go, will lose it in one go". [Fadlal-'Ilm by Arsalaan - From the Book of "Etiquette of Seeking Knowledge by Imam Bakr Abu Zayd"]

It was also said, "Over Crowding the Knowledge in the Ear Misguides One's Understanding". [Sharh al-Ihyaa'(1/334) From the Book of "Etiquette of Seeking Knowledge by Imam Bakr Abu Zayd ]

Mu'awiyah (May Allah be pleased with him) reported: The Messenger of Allah said, "When Allah wishes good for someone, He bestows upon him the understanding of Deen." [Al-Bukhari and Muslim Reference: Riyad as-Salihin 1376].

As I said, earlier knowledge is a profession that demands experts who can give you the correct understanding of Islam, especially the belief system.

And from the above Hadith of Mu'awiyah (May Allah be pleased with him), Allah connects the understanding of deen with a person.

The Messenger of Allah (ﷺ) said: "Scholars(Ulema) are the inheritors of the prophet & knowledge will be taken away by the death of scholars." The correct understanding of deen is found within the chest of scholars. Allah said: The Scholars(Ulema) among His slaves that fear Allah. Also prophet informed us, about ignorant scholars who will go astray and will lead the people astray.

The Ulema(Scholars) among his slaves fear Allah:

وَمِنَ النَّاسِ وَالدَّوَآبِّ وَالۡاَنۡعَامِ مُخۡتَلِفٌ اَ لۡوَانُهٗ كَذٰلِكَ ؕ اِنَّمَا يَخۡشَى اللّٰهَ مِنۡ عِبَادِهِ الۡعُلَمٰٓؤُا ؕ اِنَّ اللّٰهَ عَزِيۡزٌ غَفُوۡرٌ‏

And likewise of men and Ad-Dawâbb [moving (living) creatures, beasts], and cattle, are of various colours. It is only those who have knowledge among His slaves that fear Allâh. Verily, Allâh is All-Mighty, Oft-Forgiving. [Quran Surah Fatir verse 28] Translator:— Muhammad Taqi-ud-Din al-Hilali & Muhammad Muhsin Khan

Ibn Asakir (d.571H) said: "The one who lets loose his tongue agianst the scholars with slander then Allah will afflict him before his actual death by killing his heart."

Shaykh al-Islam Ibn Taymiyah said:

This indicates that everyone who fears Allaah has knowledge, which is true; it does not indicate that everyone who has knowledge fears Him.

From Majmoo’ al-Fataawa, 7/539.

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa, 17/21:

The meaning of the verse “It is only those who have knowledge among His slaves that fear Allaah” is that no one fears Him except the one who has knowledge. Allaah tells us that everyone who fears Allaah has knowledge, as He says in another verse (interpretation of the meaning):

“Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: ‘Are those who know equal to those who know not?’”

[al-Zumar 39:9]

End quote.

(It is only those who have knowledge among His servants that fear Allah.) meaning, only those who have knowledge truly fear Him as He should be feared, because the more they know about the Almighty, All-Powerful, All-Knowing Who has the most perfect attributes and is described with the most beautiful Names, the more they will fear Him. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

(It is only those who have knowledge among His servants that fear Allah.) those who know that Allah is able to do all things. Ibn `Abbas said, "The one among His servants who knows about Ar-Rahman, is the one who does not associate anything in worship with Him; the one who accepts as lawful that which He has permitted and accepts as unlawful that which He has prohibited. He obeys His commands and is certain that he will meet Him and be brought to account for his deeds.

Sa`id bin Jubayr said, "Fear is what stands between you and disobeying Allah, may He be glorified." Al-Hasan Al-Basri said, "The knowledgeable person is the one who fears Ar-Rahman with regard to the Unseen, who likes that which Allah wants him to like, and who shuns that which angers Allah." Then Al-Hasan recited:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ

(It is only those among His servants who have knowledge that fear Allah. Verily, Allah is Almighty, Oft-Forgiving.)

Sufyan Ath-Thawri narrated from Abu Hayyan At-Taymi from a man who said, "It used to be said that the knowledgeable are of three types: (first) one who knows Allah and the command of Allah, (second) one who knows Allah but does not know the command of Allah, and (third) one who knows the command of Allah but does not know Allah.

The one who knows Allah and the command of Allah is the one who fears Allah and knows the limits (Hudud) and the obligatory duties (Fara'id). The one who knows Allah but does not know the command of Allah is the one who fears Allah but does not know the limits (Hudud) and the obligatory duties (Fara'id). The one who knows the command of Allah but does not know Allah is the one who knows the limits (Hudud) and the obligatory duties (Fara'id) but does not fear Allah."

[Tafsir Ibn Kathir - Summarized]

Abdullah reported: Ibn Mas’ud, may Allah be pleased with him, said, “Knowledge is not knowing many narrations. Verily, knowledge is the fear of Allah.” [Rawḍat al-‘Uqalā 9]

Ibn Rajab said, “Knowledge is not memorizing many narrations or sayings, but rather it is a light that Allah places in the heart by which a servant understands the truth and he distinguishes it from falsehood.”[Faḍl ‘Ilm al-Salaf 1/5]

Respect for the scholars

Ibn Mājah reported in his Sunan (no. 9):

حَدَّثَنَا يَعْقُوبُ بْنُ حُمَيْدِ بْنِ كَاسِبٍ، حَدَّثَنَا الْقَاسِمُ بْنُ نَافِعٍ، حَدَّثَنَا الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، قَالَ قَامَ مُعَاوِيَةُ خَطِيبًا فَقَالَ أَيْنَ عُلَمَاؤُكُمْ أَيْنَ عُلَمَاؤُكُمْ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ ‏

لاَ تَقُومُ السَّاعَةُ إِلاَّ وَطَائِفَةٌ مِنْ أُمَّتِي ظَاهِرُونَ عَلَى النَّاسِ لاَ يُبَالُونَ مَنْ خَذَلَهُمْ وَلاَ مَنْ نَصَرَهُمْ

ʿAmr bin Shuʿaib narrated that his father said: Muʿāwiyah (radiyallāhu ʿanhu) stood up to deliver a sermon and he said, “Where are your scholars? Where are your scholars? For I heard the Messenger of Allah (salallāhu ʿalayhi wasallam) say: The Hour will not be established until a group of my Ummah is manifest over the people, and they do not care who lets them down, who betrays them or who supports them.” Authenticated by Al-Albānī (rahimahullāh) in his checking of Sunan Ibn Mājah (See As-Sahīhah, no. 1165, 1958, 1971)

Due to the steadfastness of the scholars and their fear of Allah, they are not scared of the blame of blamers or the accusations of the ignorant against them. They do not care if they are betrayed, opposed or abandoned. They are the followers and the inheritors of the Prophets, and they know that those who are tried and afflicted the most are the Prophets, then those who resemble them. So they remain firm upon the Truth regardless of the opposition, even when Ahlul-Haqq are few in number.

ʿAbdullāh Ibn Masʿūd (radiyallāhu ʿanhu) explained, “There will not come upon you a day except that it is worse than the day that came before it until the Hour is established. I do not mean in terms of affluence in one’s life or the wealth that one acquires. Rather, there will not come upon you a day except that it will be lesser in knowledge than the day that passed before it. So when the scholars have passed away and died, the people will all be at the same level – so they will not enjoin the good, nor forbid the evil, and at that point, they will be ruined.” (Reported by Ad-Dārimī no. 194. Ibn Hajr declared the narration to be good in Fathul-Bārī 13/26-27)

ʿAbdullāh Ibn ʿAmr Ibn Al-ʿĀs said: I heard Allah’s Messenger (salallāhu ʿalayhi wasallam) saying:

إِنَّ اللَّهَ لاَ يَقْبِضُ الْعِلْمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ الْعِبَادِ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالاً فَسُئِلُوا، فَأَفْتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا

“Allah does not take away the knowledge by taking it away from the hearts of the people, but He takes it away by the death of the Scholars till no Scholar remains. Then people will take as their leaders the ignoramuses who when asked will give their verdict (fatwa) without knowledge. So they will go astray themselves and will lead the people astray.” (Reported by Al-Bukhārī, no. 100) In a wording, he said, “There will remain the ignoramuses from whom verdicts (fatwas) will be sought. They will give verdicts based upon their own opinions, so they will go astray and will lead the people astray.” (Al-Bukhāri no. 7307)

When the scholars are abandoned or they pass away, people turn to the ignorant ones, the pretenders and Ahlul-Bidʿah who lead the people into ruin. Ibn Masʿūd said, “Learn knowledge before it is taken away, and it is taken away by the death of the scholars. Beware of going to extremes and delving too deeply, and beware of innovations. Upon you is to adhere to the ancient affair.” (See Ad-Dārimī with the explanation, Fathul-Mannān 2/115, Al-Musannaf of Abdur-Razzāq 11/252, Jāmiʿ Bayān Al-ʿIlm wa Fadlihi 1/152, Al-‘Amr bil-Ittibāʿ p. 59)

When the scholars are present, knowledge, action and piety are widespread. When the scholars are few and abandoned, and the riff-raff and rabble speak, knowledge diminishes along with deeds and piety. Abu Dharr narrated from Allah’s Messenger (salallāhu ʿalayhi wasallam):

“You are today in a time of many Scholars and few speakers. So whoever abandons even a tenth of what he knows is ruined. There will come after that a time of many [ignorant] speakers wherein the Scholars are few. So whoever holds fast to even a tenth of what he knows will be saved.” (Sahīh, reported by At-Tirmidhī no. 2267, Ahmad in Al-Musnad no. 21372, Al-Bukhārī in At-Tārīkh no. 2819, Al-Harawī in Dhamm Al-Kalām no. 100, and authenticated by Al-Albānī in As-Sahīhah no. 2510)

So when there are numerous speakers (mostly young, ignorant and reckless), who revile the scholars and belittle their worth; accusing them of being ignorant of current affairs and the reality of Muslim communities and societies, such that the people no longer distinguish between a person of knowledge and the riff-raff who call to misguidance, it is then that they are ruined. In these times within the Western lands, this negativity towards the scholars of Salafiyyah is rampant and widespread – and these mumayyiʿūn, who [falsely] ascribe themselves to the Salafi Manhaj are more harmful to the Salafis (i.e. to Ahlus-Sunnah wal-Jamā’ah) than the open and apparent Ahlul-Bidʿah, just as Ahlul-Bidʿah are more harmful to the Muslims than the unbelievers.

Ash-Shaikh Al-ʿAllāmah Rabīʿ Ibn Hādī ʿUmayr Al-Madkhalī:

Ash-Shaikh Al-ʿAllāmah Rabīʿ Ibn Hādī ʿUmayr Al-Madkhalī (hafidhahullāh) was asked regarding those who revile the scholars and the callers (du’āt) to the Sunnah, so he answered: “This is a very dangerous matter indeed, meaning: criticising Ahlul-Haqq (those who are upon the Truth) – attacking them leads to attacking and contending with the religion itself because it prevents [people] from the Path of Allah. That is due to the fact that the one who attacks Ahlul-Haqq, the callers to the Truth, the callers to Tawhīd, those who call to fight against shirk, bidʿah and misguidance – attacking them causes one to flee from the Path of Allah (the Blessed and Most High). And you know already what Allah has stated regarding those who opposed and attacked the Prophets. They would attack their callers, not [so much] their individuals. They would say: “He’s a liar, a magician..” and so on from terms of abuse. So if he is reviled in his character, then his da’wah is lost. And this is the case today. The scholars are the inheritors of the Prophets. So when a people call to the Salafi Manhaj, to the Book of Allah, to the Sunnah of the Messenger (salallāhu ʿalayhi wasallam), to the Methodology of the Prophets in ʿAqīdah, to fighting against shirk, upon the Methodology of the Prophets, then there come a people [in opposition] reviling them – and this means that they prevent people from the Path of Allah. So we ask Allah that He guides them to repent, and that they return to the Truth, that they recognise the station of the People of Truth (Ahlul-Haqq), and they abandon their stance in front of those who are eager for the Truth so they do not prevent them from the Path of Allah.” (Audio source: Wujūb Al-Ittibāʿ lā Ibtidāʿ from the Shaikh’s website)

The role of the Scholars is crucial in the preservation of the Religion. Allāh’s Messenger (salallāhu ʿalayhi wasallam) stated: “This knowledge will be carried by the trustworthy of every generation. They will expel from it the distortions of those who go to extremes, the lies of the falsifiers, and the interpretations of the ignorant.” (Reported by Ibn Qutaybah in ʿUyūn Al-Akhbār 2/119, Al-Bayhaqī in As-Sunan Al-Kubrā 10/209, Al-Ājurrī in Ash-Sharīʿah no. 1-2, At-Tabrīzī in Mishkāt Al-Masābīh no. 248, Ibn Abdul-Barr in At-Tamhīd 1/59)

Sadīq Hasan Khān (rahimahullāh) said, “The saying of the Messenger, ‘They will expel from it the distortions of those who go to extremes’ means the changes made by those who go beyond bounds in the affair of the Religion. ‘Distortions’ refers to exchanging the Truth for falsehood by them changing the words [of the Revealed Texts] or by changing their meanings. ‘The lies of the falsifiers’ means the scholars will expel the lies of the people of falsehood..” (Ad-Dīn Al-Khālis 3/261) So to attack the scholars is to harm those whom Allah has raised to preserve and guard His Religion against the people of falsehood and desires, and to block people from the Path of Allah.

Abul-Qāsim Ibn ʿAsākir (d. 571H, rahimahullāh):

Abul-Qāsim Ibn ʿAsākir (d. 571H, rahimahullāh) said: “Know, my brother – may Allah guide us and you to His pleasure, and that He makes us from those who fear Him and are dutiful to Him as He deserves – that the flesh of the scholars, may Allah be merciful with them, is poison. And Allah’s established way of tearing down the screen of those who attack the scholars is well-known. That is because attacking them for an affair that they are innocent of is a mighty thing – and to speak of their honour with falsehood and fabrications is an evil and noxious pasture to graze upon!

To concoct falsehood against those whom Allah has chosen to disseminate knowledge is a despicable characteristic. And to emulate those whom Allah has praised; which is the saying of those who followed the believers, that they would seek forgiveness for those who preceded them – that is a noble characteristic. Allah said in His Book, in praise of them:

وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ

“And those who came after them say, ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.'”

And the one who lets loose his tongue against the scholars with slander, then Allah will afflict him before his actual death by killing his heart:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“And let those who oppose the Messenger’s commandment beware, lest some Fitnah (affliction) befall them or a painful punishment be inflicted on them.” (See Tabyīn Kadhib Al-Muftarī pp. 28-30)

Imām At-Tahāwī (rahimahullāh) and the narrations from the early Salaf:

Imām At-Tahāwī (rahimahullāh) stated in his ʿAqīdah: “And the scholars of the Salaf, from the early ones and those who came after them from the Tābiʿīn: they are the people of goodness, people of narrations (ahlul-Athar), and people of understanding (ahlul-fiqh) and insight – they are not to be mentioned except with fine and beautiful speech. The one who speaks of them with bad speech is not upon the correct path.”

Ash-Shaikh Al-ʿAllāmah Sālih Al-Fawzān (hafidhahullāh) commented: “The author moves on [from the Sahābah] to mention those who come after them in virtue, and they are the scholars. So the scholars of this Ummah have status and virtue after the Sahābah because they are the inheritors of the Prophets due to the saying of the Messenger, ‘The scholars are the inheritors of the Prophets’. And the intent here is the scholars of Ahlus-Sunnah wal-Jamā’ah, the people of knowledge, insight and understanding, ahlul-athar, and they are ahlul-hadīth…” (Then the shaikh quotes the statement of Ibn ʿAsākir above).

Abdullah Ibn Mubārak (d. 181H, rahimahullāh) said: “Whoever belittles the scholars has lost his Hereafter. Whoever belittles the rulers has lost his worldly affairs. Whoever belittles his brothers has lost his honour.” (See Siyar of Adh-Dhahabī, 8/408)

Khatīb Al-Baghdādī narrated from Shaʿbī who said: Ibn ʿAbbās took hold of the stirrups of the riding beast of Zayd Ibn Thābit (radiyallāhu ‘anhumā). So Zayd said, “You take hold of them for me whilst you are the son of the uncle of Allah’s Messenger (salallāhu ʿalayhi wasallam)?” Ibn ʿAbbās replied, “Verily this is how we behave with the scholars.” (Al-Jāmi’ li Akhlāq Ar-Rāwī wa Ādābis-Sāmi’, 1/188)

Yahyā Ibn Saʿīd: Shuʿbah said to me: “Whosoever I wrote hadīth from, I was with him as a servant.” (Siyar, 7/208)

So the scholars are to be respected and honoured and not belittled and reviled. The one who belittles them seeks to raise his own status among the masses and to turn them away from Allah’s religion. A Sunni should not be in doubt (or ambiguity) concerning those who have turned away from the scholars and turned from the callers to Salafiyyah and call for a new “understanding” of the religion through their Eurocentric, Modernist, Liberal or Afrocentric lens.

The Religion is one, and the Messenger left us upon clear proof with respect to it, and upon us is to follow and to remain with those whom the Prophet (salallāhu ʿalayhi wasallam) described in the hadīth:

لاَ تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي قَائِمَةً بِأَمْرِ اللَّهِ لاَ يَضُرُّهُمْ مَنْ خَذَلَهُمْ أَوْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ وَهُمْ ظَاهِرُونَ عَلَى النَّاسِ

“There shall not cease to remain a group (tā’ifah) from my Ummah steadfast upon the command of Allah. They are not harmed by those who abandon them nor by those who oppose them until the command of Allah comes – and they shall be manifest over the people.” (Reported by Muslim, no 1037)

Muhammad Ibn Ismā’īl Al-Bukhārī (d. 256H) said: ʿAli Ibn Al-Madīnī said: “They are Ashābul-Hadīth.” They are the scholars as the Companion, Muʿāwiyah (radiyallāhu ‘anhu) stated in the first hadīth above.

Imām At-Tirmidhī reported from Ibn ʿUmar that Allah’s Messenger (salallāhu ʿalayhi wasallam) said: “Allah will not unite my Ummah upon misguidance. And the Hand of Allah is with the Jamā’ah, and whoever deviates from that, he deviates himself to the Fire.” (no. 2167)

Abu ʿĪsā At-Tirmidhī said: “And the meaning of Al-Jamā’ah in the view of the scholars is: The people of understanding and knowledge and hadīth (ahlul-fiqh wal-ʿilm wal-hadīth).”

Abu ʿĪsā At-Tirmidhī said: I heard Al-Jārūd Ibn Mu’ādh saying: I heard ʿAlī Ibn Al-Hasan saying: I asked ʿAbdullāh Ibn Al-Mubārak: “Who are the Jamāʿah?” He said: “Abu Bakr and ʿUmar.” It was said to him: “But Abu Bakr and ʿUmar are dead.” He said: “Then it is so-and-so and so-and-so.” So it was said: “But so-and-so and so-and-so are also dead.” So he said: “Then Abu Hamzah As-Sukkarī is the Jamāʿah.”

Abu ʿĪsā At-Tirmidhī said: “Abu Hamzah is Muhammad Ibn Maymūm. He was a righteous scholar. He said this regarding him in his lifetime.”

So the Jamā’ah about whom the Messenger (salallāhu ʿalayhi wasallam) said: “The Hand of Allah is with the Jamā’ah,” are the scholars and whoever deviates from that Jamāʿah, “deviates himself to the Fire.” So beware of being drawn into this innovated speech that seeks to belittle the great Salafi scholars of our time.

And we remind those who fell into this sin with the words of Shaikh Rabī’ (hafidhahullāh): “We ask Allah that He guides them to repent, and that they return to the Truth, that they recognise the station of the People of Truth (Ahlul-Haqq), that they abandon their stance in front of those who are eager for the Truth so they do not prevent them from the Path of Allah.”

And all praise is due to Allah, the Lord of all creation.

وسبحانك اللهم وبحمدك أشهد أن لا اله إلا أنت أستغفرك وأتوب إليك

End Quote [Taken from Abukhadija site: Respect for the scholars]

Knowledge will be taken away by the death of scholars - Hadith

حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِنَّ اللَّهَ لاَ يَقْبِضُ الْعِلْمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ الْعِبَادِ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالاً فَسُئِلُوا، فَأَفْتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا ‏"‏‏.

قَالَ الْفِرَبْرِيُّ حَدَّثَنَا عَبَّاسٌ قَالَ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا جَرِيرٌ عَنْ هِشَامٍ نَحْوَهُ‏.‏

Narrated `Abdullah bin `Amr bin Al-`As: I heard Allah's Messenger (ﷺ) saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray."

Sahih al-Bukhari 100

Chapter 34: How the (religious) knowledge will be taken away, Book 3: Knowledge

Abu Dawood narrated that Abu’d-Darda’ said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “…The scholars are the heirs of the Prophets. The Prophets did not leave behind dinars or dirhams, rather they left behind a heritage of knowledge, and the one who acquires it acquires an abundant portion.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Narrated Kathir ibn Qays:

Kathir ibn Qays said: I was sitting with AbudDarda' in the mosque of Damascus.

A man came to him and said: AbudDarda, I have come to you from the town of the Messenger of Allah (ﷺ) for a tradition that I have heard you relate from the Messenger of Allah (ﷺ). I have come for no other purpose.

He said: I heard the Messenger of Allah (ﷺ) say: If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.

Sunan Abi Dawud 3641

Chapter 1: Regarding the virtue of knowledge, Book 26: Knowledge (Kitab Al-Ilm)

Grade: Sahih (Al-Albani)

The tradition mentioned above has also been transmitted by Abu al-Darda through a different chain of narrators to the same effect from the Holy Prophet (ﷺ)