Manifest Evil: Neglecting the rights of the scholars

[Abu.Hakeem.Bilaal.Davis]

Al Hamdullillahir Rabbill 'aalameen was salaatu was salaamu 'alaa nabiyinaa Muhammad wa 'alaa aalihi wa sahbihi ajma'een.

Wa B'ad:

No doubt, from the worrying affairs that we see increasing in recent times, is that which is connected to the rights of the scholars.

Indeed the Messenger (alayhis salaam) said:

“He who doesn’t honour our elders and show mercy to our young ones is not from us”

(Collected by Imaam Ahmad in his Musnad 11/644 hadeeth number 7073 and Imaam Abu Daawood in his Sunan in Kitaabul Adab 4292)

In a variant version collected by Ahmad in his musnad narrated by ubaadah ibn Saamit “…and gives our scholar his right is not from us”

There is no doubt that neglecting the rights of the scholars has many evil outcomes for the ummah

Shaikh Muhammad Umar Baazmool in his book Mu’aamalaatul ‘Ulamaa (Dealings with the scholars) mentions some of those outcomes which are in summary:

1. The removal and disappearance of knowledge
2. The disappearance of the Ummah’s scholarly Authority
3. The disturbance of personal security (With the disappearance of scholarly authority, people are left to their own devices)
4. The people adopting ignorant leaders
5. Resemblance of the people of innovation
6. The people falling into misguidance and leaving the path of guidance
7. Humiliation and ignominy overcoming the Ummah
8. (The Ummah)Exiting the path of the believers
9. Falling into opposing that which the messenger commanded, from respecting the scholars, preserving their rights and not causing them harm.

With these being some of the outcomes of dishonouring the scholars, it is then nothing but manifest ignorance when we see individuals dishonouring them the way the people of innovation are dishonoured. Scholars who have defended the sunnah and salafiyah for more than twice the age of these criticisers.

We see arrogance resembling the arrogance of the muta’asibeen (blind fanatics) of the madhaahib (schools of thought), individuals whose attitude is ‘our statements are correct but may possibly be wrong and the statements of our opponents are wrong but could possibly be correct (and often time this mentioned ‘possibility’ is not even considered).

We seek refuge from being beguiled with ourselves, we seek refuge from the bigoted arrogant self-opinionated attitude we see becoming commonplace with some, and we ask Allah for firmness and humility upon the sunnah.

If there was ever anyone deserved of being given an excuse it would be them (i.e. the scholars), individuals who when we disagree with them, we disagree honourably, and if it is clear that they have made a mistake then their mistakes are rejected but their honour is preserved.

Imaamudh dhahabee mentions in the biography of Imaam Muhammad ibn Nasr Al Marwazi, a statement of Imaam ibn Manda, who commented on an issue related to Imaan that Muhammad ibn Nasr was criticized for.

Imaam Ad Dhahabee then says (after mentioning the issue):

“ If every time an Imaam makes a mistake in an individual issue that he will be forgiven for, we stand to him, declare him an innovator and boycott him, then non would be safe from us, not Ibn Nasr nor Ibn Manda nor anyone greater than those two. Allah is the one who guides his creation to the Haq and he is the most merciful of all mercy givers. So we seek refuge in Allah from desires and uncouth coarseness” (Siyar A’laamin Nubalaa 13/40)

Imaam ibnil Qayyim Mentions:

“Certainly the noble one, the one who has a position of righteousness within Islaam and has left a good impression (upon the Ummah), and who has noble status within Islaam and among its people, it is possible that he may have a mistake or a slip that he is excused for, in fact rewarded for, due to his efforts and striving. It is (of course) not permissible to follow him upon that (mistake). Neither is it permissible to destroy and render in vain his station, his status of being an imaam or his position in the hearts of the people” (I’laamul Muwaqi’een 3/237)

Imaamudh Dhahabee likewise mentions:

“Indeed the major scholar from the Imams of knowledge, if he is regularly correct, and his striving to reach the truth is well known, and his knowledge is vast and his intellect is attested to, and his soundness, piety and following of the Sunnah is well known, then his slips are forgiven for him, we do not declare him misguided, nor repel him and forget his good. (It is) True, we do not follow him upon his bid’ah or his mistake, though we hope for him that he makes taubah from that” (Siyar A’laamin Nubalaa 5/271)

Thus if this is what our attitude should be in relation that which is a clear mistake, then what about the issues that are not clear and that require research and analysis on our behalf or that scholars past and present may have differed concerning.

It goes without saying then, that there is even more reason for us to have good suspicions about them. When this is known, then aspersions should be cast upon the one who attempts to destroy their position in the hearts of the people. Why would the Sunni not implement this well-known affair?

Either ignorance or Intentional, and Allahs aid is sought

It then follows that the one who has this attitude towards them, (i.e towards the true scholars) will abandon the elementary practice and principle among the salaf of consulting with them. For indeed correctness in affairs for the student and the scholar, comes through consulation with the Ulamaa.

The importance of the Scholar and the student, consulting with the scholars

Al Imaam ibnil Qayyim mentions:

“Thus from soundness and correctness of opinion is that one consults with its people (i.e. the people of knowledge) and that one abandons independence (in opinion). Indeed Allah has commended the believers in that their affairs are carried out through mutual consultation between them. If a new affair arose during the period (of the leadership) of Umar ibn al Khataab that he didn’t have a text from the book or the sunnah for, he would gather the companions of the messenger of Allah and make the issue one of mutual consultation” (I’laamil muwaqi’een 3/84)

Ash Shaikh Abdur Rahmaan ibn naasir as Sa’dee mentioned:

“Reflection and consultation are from the greatest reasons for reaching that which is correct and being safe from falling into that which has bad outcomes, and from the regret that comes from hastiness and from being unable to rectify the inadvertent excessive slips (of the tongue)” (Tayseerul lateefil Mannan p150)

Thus the one who makes no excuses for them and blames them before he blames his own opinion, how and when will he consult with them?

Hence it is imperative that the student of knowledge is acquainted with, and nurtured upon these principles.

For indeed, they are from the most important of the manners of the Student with his sheikh.

Abu Hakeem Bilal Ibn Ahmad Davis

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