Note: The following transcript was generated using AI and may contain inaccuracies.
In the name of Allah, the Most Gracious, the Most Merciful.
I say what is in the Qur'an, its verses, for it is the Most Generous, the Most Merciful.
In the name of Allah, the Most Gracious, the Most Merciful.
It is our duty towards the scholars. As for the scholars, when they are mentioned in the Book and the Sunnah, and when their virtue, knowledge, status, and pursuit are emphasized, it refers to Islamic knowledge—knowledge of the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. This is the knowledge for which both the student and the teacher are rewarded, always seeking reward from Allah and remaining sincere.
As we said, regarding worldly sciences such as medicine, engineering, fishing, and other vast fields of study—these are sciences that Shari'ah acknowledges, and without a doubt, they are among the necessities that the Ummah requires. However, if a person engages in them for the sake of Allah, to assist people, and to seek reward for serving Islam and Muslims, then they will be rewarded. So, while it is a necessary field of knowledge, it is not a religious science but rather a worldly science that people need.
There is no doubt about this. Allah Almighty says in His great Book:
وَقُلْ رَبِّ زِدْنِي عِلْمًا "And say, 'My Lord, increase me in knowledge.'” (Surah Taha 20:114)
And Allah Almighty says:
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ "Allah will raise those who have believed among you and those who were given knowledge, by degrees." (Surah Al-Mujadila 58:11)
So, those who possess knowledge hold a great status, and Allah Almighty has elevated their rank.
Allah Almighty says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ "And I did not create the jinn and mankind except to worship Me." (Surah Adh-Dhariyat 51:56)
Allah has commanded us to worship Him. But how do we worship Allah? How do we know Tawheed? What is Tawheed? It is that we worship Allah alone and submit to Him. What is Shirk? It is that we must avoid associating partners with Him.
What are commands? They are what we must obey. What are prohibitions? They are what we must avoid.
There is no way to know these matters except through revelation. Allah Almighty revealed His guidance to the Messengers and to the Master of the Prophets and Messengers.
The Companions took knowledge directly from the Prophet of guidance, peace and blessings be upon him, and those who came after them take from the scholars. Thus, the scholars are the intermediaries between us and the Shari'ah, as they transmit the rulings of religion, interpret the Book of Allah, and explain the Qur'an and Sunnah. All of this has come through the people of knowledge.
That is why it is mentioned in the hadith of the Prophet, peace and blessings be upon him, that:
"The scholars are the inheritors of the Prophets." (Reported by Abu Dawood and At-Tirmidhi)
For this reason, it is a grave danger for a person to speak about the religion of Allah without knowledge. Knowledge must be based on the Book of Allah and the Sunnah of the Prophet, peace and blessings be upon him.
That is why Allah Almighty says:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْؤُولًا "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned." (Surah Al-Isra 17:36)
Thus, speaking about Allah is a serious matter, and it is dangerous for someone to speak about the religion of Allah without knowledge. A person who declares something halal or haram without knowledge is lying about Allah.
Imam Ibn Al-Qayyim, may Allah have mercy on him, wrote a great book titled:
إعلام الموقعين عن رب العالمين "I'lam Al-Muwaqqi'een 'An Rabbil 'Alameen" (The Notification of Those Who Sign on Behalf of the Lord of the Worlds).
In this book, Imam Ibn Al-Qayyim explains that a Mufti (Islamic jurist issuing fatwas) is essentially signing on behalf of Allah when he gives a fatwa.
The one who says:
- "This is halal."
- "This is haram."
- "This is obligatory."
- "This is permissible."
is, in fact, making a statement on behalf of Allah, just as if he were signing a decree issued by a king, prince, or ruler.
This is how fatwas work—when someone speaks about the law of Allah, they are essentially signing on behalf of Allah that something is permissible or forbidden.
Therefore, it is extremely dangerous for someone to issue a fatwa without referring back to the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him.
The scholars of Shari'ah are the inheritors of the Prophets, and they are the ones who guide people in matters of their religion.
لذلك كان للعلماء مكانة عظيمة في كتاب الله وسنة رسوله صلى الله عليه وسلم.
Therefore, the scholars hold a great status in the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him.
وحفظ النووي، رحمه الله، قال في كتابه "تهذيب الأسماء واللغات": شيوخ الإنسان آباؤه في الدين، شيوخ الإنسان آباؤه.
Al-Hafidh Al-Nawawi, may Allah have mercy on him, said in his book Tahdhib Al-Asma' wal-Lughat: "A person's teachers are his fathers in religion."
شيخك ومقامه مقام الأب لك في تهذيب دينك. أبوك يربيك ويعلمك بما تيسر، والأم كذلك تجتهد في تربيتك وتعليمك.
Your Shaykh (teacher) holds the status of a father in refining your religion. Your father raises you and teaches you whatever he can, and the mother also exerts effort in raising and educating you.
لكن المعلم الأكبر والأول هو الذي يعلمك دينك ويبصرك به، ولهذا كان للعلماء مكانة عظيمة ينبغي أن تدرك وأن تعرف.
However, the greatest and primary teacher is the one who teaches you your religion and enlightens you about it. For this reason, the scholars have a great status that must be recognized and understood.
Identifying True Scholars
واستعرض في هذا المجال بعض الجوانب، قلنا حقوق العلماء. أمر مهم أن نعرف من هم العلماء؟
Let us examine some aspects of this matter. We mentioned the rights of scholars. It is important to know: Who are the scholars?
ليس كل من تصدر ورأيته في اليوتيوب أو في وسائل التواصل بلحية وعمامة أو بعباءة أو نحو ذلك هو عالم موثوق، عالم بالكتاب والسنة.
Not everyone who appears as a public figure on YouTube or social media, wearing a beard, a turban, or a robe, is necessarily a trusted scholar—one who is truly knowledgeable in the Book and the Sunnah.
المعيار بأن يكون هذا العالم مؤهلاً، عالماً بكتاب الله وسنة رسوله صلى الله عليه وسلم.
The criterion is that this scholar must be qualified, possessing deep knowledge of the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him.
لهذا قال الله: "فَاسْأَلُوا أَهْلَ الذِّكْرِ".
That is why Allah says:
"فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ" "So ask the people of knowledge if you do not know." (Surah An-Nahl 16:43)
لا يُنظر إلى الإنسان بلباسه، إنما من علم أنه من أهل القرآن، من أهل الذكر، من أهل كتاب الله وسنة رسوله صلى الله عليه وسلم، ويعلم التوحيد والحلال والحرام، وشهد له أهل العلم بذلك، فهؤلاء هم العلماء.
A person is not judged by his appearance. Rather, a true scholar is one who is known for being from the people of the Qur’an, from the people of knowledge, and from the people of the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. He is someone who understands Tawheed, knows what is halal and haram, and has been recognized by other scholars for his knowledge. These are the true scholars.
The Scholars Depend on Revelation, Not Personal Opinions
العلماء الذين يعتمدون على كتاب الله وسنة رسوله، كما قال ابن القيم:
The true scholars are those who depend on the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him, just as Ibn Al-Qayyim said:
"العلم قال الله قال رسوله قال الصحابة ليس خلف فيه"
"Knowledge is: 'Allah said,' 'The Messenger said,' and 'The Companions said'—there is no disagreement in it."
"ما العلم نصبك للخلاف سفاهةً بين النصوص وبين رأيك فافهم"
"True knowledge is not foolishly setting up disagreements between the texts and your own opinion—so understand this."
أي أن العالم هو الذي يحكم ويفتي ويقول بما دلت عليه النصوص، لا يرد النصوص بأقوال بلا وجه معتبر.
In other words, a scholar is the one who rules, issues fatwas, and speaks based on what the texts indicate. He does not reject divine texts based on opinions without valid reasoning.
العالم هكذا، هو العالم بالقرآن، والعالم بالسنة النبوية صلى الله عليه وسلم.
This is how a scholar should be—knowledgeable in the Qur’an and the Sunnah of the Prophet, peace and blessings be upon him.
The Scholars Are the True Heirs of the Prophets
وهؤلاء هم ورثة الأنبياء حقاً، من يعلمون سنة النبي صلى الله عليه وسلم.
These are the true inheritors of the Prophets—those who teach the Sunnah of the Prophet, peace and blessings be upon him.
لهذا الإمام الحافظ ابن حبان، رحمه الله، يقول في كتابه الصحيح في بيان حديث النبي عليه الصلاة والسلام: "العلماء ورثة الأنبياء".
For this reason, Imam Al-Hafidh Ibn Hibban, may Allah have mercy on him, says in his book Al-Sahih, explaining the hadith of the Prophet, peace and blessings be upon him:
"The scholars are the inheritors of the Prophets."
يقول في بيان شأنهم: "إنهم العلماء الذين يعلمون علم النبي صلى الله عليه وسلم دون غيره من سائر العلوم".
He explains their status by saying:
"They are the scholars who teach the knowledge of the Prophet, peace and blessings be upon him, and not other worldly sciences."
ألا تراه يقول: "العلماء ورثة الأنبياء، والعلماء لم يورثوا إلا العلم، وعلم نبينا صلى الله عليه وسلم سنته، فمن تَعَرَّض لمعرفةِها لم يكن من ورثة الأنبياء".
Do you not see that he says:
"The scholars are the inheritors of the Prophets, and the scholars did not inherit anything except knowledge. And the knowledge of our Prophet, peace and blessings be upon him, is his Sunnah. So, whoever does not engage in learning it is not among the inheritors of the Prophets."
Recognizing Who the Scholars Are
هذه مسألة مهمة أن نعرف من هم العلماء؟
This is an important issue: Who are the scholars?
من الذين يُسألون؟ من الذين يُرجع إليهم؟ من الذين يُرجع إليهم في المستجدات؟ من الذين يُرجع إليهم في النوازل؟
Who are the ones to be asked? Who are the ones to be referred to? Who are the ones to be consulted in new issues? Who are the ones to be sought for guidance in calamities?
ومن الذين يُستمع إليهم؟ ومن الذين يُؤمن من الفتنة؟
Who are the ones to be listened to? Who are the ones who are safe from misguidance?
لأنهم يتبعون الشريعة من كتاب الله وسنة رسوله صلى الله عليه وسلم.
Because they follow the Shari'ah from the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him.
أما أهل الأهواء فيعتمدون على عقولهم، ولا يحتكمون إلى النصوص من القرآن والسنة، أو يحكمون عواطفهم.
As for the people of desires, they rely on their own intellects, do not refer to the texts of the Qur’an and Sunnah, or judge matters based on their emotions.
and if someone asks about a matter and he doesn't know it he says I don't know or I refer to it. These are the scholars. They don't argue and say in every question and answer about something that is not clear and not fundamental. One of the most dangerous things that some people talk about without knowledge, and without going back to knowledge, are dangerous issues in the matters of disbelief and innovation and its application to people.
These are issues that have been made known to the scholars. We should also know from these dangerous issues in the matters of disbelief that they are in conflict with the people of knowledge. The Islamic laws are in conflict with the people of knowledge.
There is no room for reason and no room for gossip among the general public. This is why Abu Hamid bin al-Ghazali said, that disbelief is the work of the ignorant. And no one rushes to disbelief except ignorance.
So we should beware of disbelief. Disbelief is a dangerous issue. The Prophet, peace and blessings be upon him, said, O man, he said to his brother, O disbeliever, so one of them sold it.
He meant that these multiple laws are only the work of the people of knowledge. And they are the scholars who follow the Book and the Sunnah. And all that these two sources have indicated to him, and this is their argument in what they teach people, and in what they argue with it.
And they are the ones who walk naturally in the way of the Prophets. This is the guidance of the Prophets and Messengers, the guidance to God and obedience to Him. And the scholars who follow this, they are the ones who are referred to in all matters.
And they are the ones who have the legitimate rights. Therefore, we must clarify this, so that we are able to see. The great favor of the scholars, and their position in the Book and the Sunnah is vast.
The position does not expand to express their favor. One of the greatest things that came in their favor is the word of God, glory be to Him. Allah has testified that there is no god but He, and the angels and the possessors of knowledge are established in justice.
This great verse that Allah has testified with, with the possessors of knowledge from His creation, and Allah Almighty has compared them with His Holy Self, and the angels on monotheism. This is the greatest testimony, and the greatest commandment is monotheism of Allah. Allah Almighty has testified that the possessors of knowledge, and He has compared them with His Holy Self, and with the angels, as we have said.
And this, as Al-Qurtubi says, is evidence of the grace of knowledge, and the honor of the scholars, and their favor. If there was anyone who was more honorable than the scholars, Allah would have compared them with His name, and the name of the angels, as He compared the name of the scholars. We say this, brothers and sisters, so that we know the value of the scholars, who teach people the Book of Allah, and the Sunnah of His Prophet, peace be upon him.
Allah has compared them with Him, with His Holy Self. This makes a person humble, and polite, and knows the position of the scholars. And so, the Prophet, peace be upon him, said, the scholars are the inheritance of the prophets.
And the words of the people of knowledge in this are clear, in the evidence of the honor of knowledge, in this great verse, how Allah compared them to the greatest thing, which is monotheism, without other people. And how Allah compared their testimony to His testimony, and the testimony of the angels. And that is enough grace.
And how He made them the owners of knowledge, and added them to knowledge, because they are the ones who stand by it, those who stand by its attributes. And Allah, Almighty, made them witnesses, and a proof for people in this great matter. And Allah, Almighty, says, Say, is it equal to those who know, and those who do not know? Only those of understanding will remember.
And Allah says, Allah raises those of you who believe, and those who have been given knowledge, in degrees. And Allah is Aware of what you do. Great verses, as I said, but they are a reminder to express the greatness of the scholars, so that we can have more courtesy with our scholars, and we can have more courtesy with the scholars of Islam.
As for the rights related to the scholars, there are many of them. As we have heard, their majesty and respect for the great position that Allah, Almighty, has assigned to them, and what the Prophet, peace and blessings be upon him, mentioned about them, and about them, is that they teach people goodness, and that they are the progeny of the Prophets. So you should contemplate this, and be certain of this rank, and you should be courteous with them, and you should respect them, and you should respect them, and as the Nubian scholars said, they are the progeny of the Prophets.
And from this, the supplication to the Imams of Islam, and to your sheikhs, who are in the position of the parents, and the Prophet, peace and blessings be upon him, said: "It is not from my Ummah, who does not respect our elders, and who does not show mercy to our young, and who does not know our true scholars." The knowledge of the rights of the scholars, and the duty towards them, and their majesty, the scholar is great, and if he is older than you, then by age he has become great, and above you, and if you are older than him, then by age he has become great.
So, the knowledge of the rights of the scholars, these are some of the great rules and matters, in addition to that, we should be careful of the ignorance of the scholars.
Ignorance is forbidden, and ignorance is one of the great sins, and ignorance is a great sin, and what the Prophet, peace and blessings be upon him, said is enough to warn us, that it is as if a person is eating the flesh of his dead brother. Does anyone of you like to eat the flesh of his dead brother, so you hate him? But the ignorance of the scholars, is greater, greater, and more dangerous, than the ignorance of the general public. Why? Is it forbidden for the scholars to look at anyone other than them? When you look at one of the general public, you are actually looking at a person, who may have been influenced by you, who has a relationship with this person, or knows him, while if you look at a scholar, and you have become familiar with this scholar, then you have made a distinction between the people, and between listening, and benefiting from this scholar.
Therefore, this matter, about the ignorance of the scholar, has a great and dangerous effect, and its evil is greater, than the ignorance of others. This is why the famous saying, that the flesh of the scholars is poisoned. As we said, all ignorance is forbidden, but the flesh of the scholars is more dangerous, more destructive, and more harmful.
So, a person should be careful about the loyalty of Allah, and the loyalty of His Messenger, and the loyalty of the believers, and one of the greatest loyalty, is the loyalty of the progeny of the prophets, who are really like the stars, guided by them, in the darkness of the land and the sea.
As Ibn Taymiyyah says, "The scholars of the Ummah, are the chosen ones," and as the caliphs of the Prophet, peace be upon him, were the chosen ones, and so were the companions, and so were those after them. So, the scholars are the ones, who have the beautiful remembrance.
As for the rights of the Muslims, as in the hadith of the Prophet, peace be upon him, the rights of the Muslims are five, and according to the narration, there are six, such as the return of peace, the protection of the sick, the following of the funeral, the acceptance of the call, the return of peace, and so on.
The scholars have this right, and moreover, this is a common right for every Muslim, and they have the great right. If Allah, Almighty, says to the people, "And say good things to people," even to non-Muslims, good words are spoken, and Muslims are the priority. The scholar is also addressed with kindness, courtesy, good manners, submission, and not to raise his voice in dealing with him.
The Prophet, peace and blessings be upon him, said: "A Muslim is one whose tongue and hands have set the Muslims in peace." Scholars are the most protective of people from you towards them in any darkness, in any misguidance, in any disobedience, in any harm. And it is obligatory on you, as you cover the face of a Muslim, because the Prophet, peace and blessings be upon him, said: "Whoever covers a Muslim, Allah will cover him on the Day of Resurrection."
Likewise, it is obligatory on you, if you see a scholar being humiliated, to cover this scholar as you cover others. And one of the greatest rights is that a person is keen to pray for his sheikhs and for the scholars of Islam. And Allah, glory be to Him, has blessed those who pray for those who have preceded them in faith.
As Allah said: "Our Lord, forgive us and our brothers those who preceded us in faith, and do not make in our hearts a shadow for those who have believed. Our Lord, indeed You are Merciful, Merciful." Allah, glory be to Him, has blessed the pure-hearted people who pray for us with these supplications.
So we have to pray a lot for the people of knowledge and for our sheikhs. And one of the greatest effects that came from this is what came to the speech, may Allah have mercy on him, with his reference to Abdullah ibn Imam Ahmad. He said: "I said to my father, O my father, what was the Shafi'i?" Imam Shafi'i is his sheikh.
So I heard you praying a lot for him. He said to me: "O my son, the Shafi'i was like the sun for the world, and like wellness for people." So look at these, i.e. to the sun, the sun and wellness.
So look, do these two, the sun and wellness, have a successor, or one of them? Or who is that successor? Does anyone deprive of the sun? No. Does anyone deprive of wellness? No. So the Shafi'i was like this, like the sun, and like wellness for people.
Therefore, if we reflect or read in the biography of scholars, which is often read in the biography of the Nobel Prize winners, and in the memory of the Hufadh, and in the history of Baghdad, we see many examples of etiquette that are from the people of knowledge towards the people of knowledge, and from the students towards their sheikhs. The book of the Hafidh Al-Khatib Al-Baghdadi, Al-Jamihul Akhlaq Al-Rawi Wa Adab Al-Sama, is one of the great books that should be read or benefited from, especially what is related to the glorification of the narrator and praising him.
He left many traces in this book, and one of them is that he mentioned that Abdullah Ibn Abbas, may Allah be pleased with him, took Zayd Ibn Thabit on his horse, and he said to Zayd, Ibn Abbas said to Zayd, may Allah be pleased with him, "Hold on to him, while you are the cousin of the Messenger of Allah, peace be upon him."
Zayd said to him: "How? You are the cousin of the Messenger of Allah, peace be upon him, and you are holding on to the horse, and you want to lead me, and help me with this." What did Ibn Abbas, may Allah be pleased with him, say? This is how we make scholars—look at this etiquette! This is how we make scholars, this etiquette, and these manners are from the student and from the one who learns with his teacher, and with the sheikhs, who teach you the true knowledge. Submission to scholars, etiquette, and manners is what elevates a person, and this does not come from his side at all, neither from near nor from far.
And for this reason, it was from the jurisprudence of Imam Tawus Ibn Kisan, that he said: "It is from the Sunnah to honor the scholar."
Imam Ibn Abi Hatim in the introduction of his book Al-Jarh Al-Ta'deel, or the introduction of Al-Jarh Al-Ta'deel, mentioned examples of the glorification of the scholars. He mentioned what is related to the revolution, may Allah have mercy on him, and the majesty of the scholars, and his fatwa, and what he proposes. He established in this section many examples that can be referred to.
One of them is what Imam Ahmad said: "We have been commanded to be humble to whom we learn from." And as I told you, to reflect on the words of the scholars, and what came in their biography, many things should be taken care of. He goes back to what was mentioned in the book of Al-Khatib Al-Baghdadi Al-Jami' for the morals of the narrator and the etiquette of the listener, and the introduction of the book of Al-Nawawi Al-Majmooh.
He is a great example of the etiquette that should be followed for the learner, and the etiquette that should be followed for the teacher, and the common etiquette between them. These are examples, and many examples, and this etiquette is, as I said, a lift for a person when he is polite with the elderly, and with the people of knowledge, and the matter of the people of knowledge, humility, no matter how much they reach it.
And one of the great things that I found in the humility of Imam Al-Bukhari, with the majesty of his value and knowledge, is that he once said to his student, Imam Al-Tirmidhi, the author of the book of Al-Jami' Al-Ma'ruf.
The Sheikh, who is Al-Bukhari, said to his student, Al-Tirmidhi: "I benefited from you more than you benefited from me." No doubt, Imam Al-Bukhari has a great value, and Al-Tirmidhi is his student.
But look at this etiquette. This is a school. He wants to teach Al-Tirmidhi and teach others the etiquette and morals.
And this is what elevates a person, and elevates his status, and magnifies his value. So we have to take care of etiquette with people in general, and with Muslim scholars in particular. And this is what makes a person more elevated.
One of the rights of a scholar is to be patient, and to be patient with the hardship that may befall a scholar. It may happen that a student commits a mistake, or a student strives to be patient and to be patient, even if his teacher, as we have said, is patient and tolerant of the reward from Allah. And the hope of a scholar is to be patient with that, and to be patient with the fact that he did that out of humility to Allah, and out of respect for the value of scholars.
He is patient, and he has a great reward in that. One of the rights of a scholar is to be punctual, and to attend classes early, and not to be late, unless it is a necessity that he does not have, and to make sure that he has the right time to communicate. He should not be late to sleep, and he should know that this is the time to sleep, and that his teacher should contact him, or send him a message at the wrong time.
These are the things that a person should be aware of, and to be aware of. And one of the things related to the rights of a scholar is advice. Yes, advice.
A scholar is a human being, and he is wronged and afflicted like other people. And the Prophet, peace and blessings be upon him, said: "Religion is advice," and it is from the right of the Muslim to the Muslim. It was also from the pledge of allegiance to some of the companions, that he pledged allegiance to the Prophet, peace and blessings be upon him, and in it is advice for every Muslim. A scholar may make a mistake, he may make a mistake, he may make any mistake, and the advice is to face this Imam in a manner and with good manners, or to write to him with a message, or with a means, with good manners and humility.
It happened to you like this, and maybe I understood the mistake like this, or maybe you wanted something else, and I would like to clarify this, may Allah protect you, and maybe I am wrong. I mean, in what I understood, but he was afraid that he would be misunderstood, and other than that, he was polite and advised, if the advice appeared to him, but he did not take it. If he heard anything about his sheikh, he would speak about his sheikh, and he would beat him, and he would warn him, and he would forbid his meeting, and I seek refuge in Allah. This is his matter, like the matter of the speaker, I teach him throwing every day, and when his speaker is strong, he throws me, instead of being your matter. And when his speaker is strong, he protects me, instead of throwing me, to be a help to your sheikh, who taught you, and he has the great grace, after Allah Almighty, in teaching you.
So, the meetings of the scholars, and the times of the scholars, and the politeness with them, and the distance from disturbing their meetings, from using the cell phones, and the bells that they ring, sometimes here and sometimes there, these are the things that should be taken care of, and that a person should be aware of, regarding the scholars, with the good manners, when asked, the good manners when asked. If the scholar asks politely, and clarifies the question, and does not ask in a twisted way, he wants an answer, in the need of his soul, to this scholar. He answers the question, on multiple possibilities, and especially, if the matter is with some people who play with the questions. They want an answer specific to them, and the scholar is smart, he benefits more than answering the question. And one of the important things is to listen to the answer, and to contemplate the answer, and not to rush the answer, so that the sheikh, that I understood this, and the matter is with you, especially if he doubts this answer. He confirms that the answer is on this page, we mentioned, regarding the supplication to the scholars, and this becomes more important after their death, with the supplication to them. And we mentioned the example of Imam Ahmad with his sheikh, Al-Shafi'i. This is an example of the examples, and not the pictures, or the pictures that indicate that much.
And we, before we move on to the next topics, when we talk about the scholars, we do not accept, or believe, that the scholars are innocent of their mistakes, and this is not the case. And therefore, we obey the scholars, in what they tell us about Allah and His Messenger, peace be upon him. And as for the general ruler, he does not obey the creature, in the disobedience of the creator, but if he orders, or the ruler, to do something that goes against the text, in the Quran and Sunnah, then he obeys the text, and this is a must. And as for the disobedience, of the evidence, the disobedience of the words of Allah, and the disobedience of the words of the Messenger, peace be upon him, and the glorification of the scholars in return for this, and the presentation of his words, and the presentation of his doctrine, contrary to the Hadith of the Prophet, peace be upon him, this is not a glorification of the scholars, but it is an injustice to the right of the scholars. And because the Shariah is the foremost, the book of Allah, and the Sunnah of His Messenger, peace be upon him, and what is the greatest, and what is the greatest, is the saying of Imam Al-Shafi'i, that the people have gathered, because the Sunnah of the Messenger, peace be upon him, was not for him, to claim it, for the saying of anyone.
And for this reason, Imam Malik said the famous saying: "Everyone takes his saying, or from his saying, except the one, who has this saying," and pointed to, the saying of the Prophet, peace be upon him. Ibn Al-Qayyim, peace be upon him, said: "Whoever presents the sayings of the scholars, to the texts, and weighs them, with their sayings, and contradicts them, what contradicts the text, he did not weigh their sayings, and did not weigh their sides, but he weighed them, for all of them, ordered this." So, the one who follows them, is the one who follows, the one who follows, the one who follows, the one who follows, the one who follows, the one who follows, the one who follows, the one who follows, the one who follows, does not memorize and does not understand what he is saying. So he said, no, knowledge is not written except from one who memorizes and has a heart and sits with people and knows and works and is with him and sees.
I say this, of course, and I may have mentioned this before, to indicate the importance of the gathering of scholars. The gathering of scholars is not for knowledge only; the gathering of scholars is knowledge and manners and humility. You know the humility of the scholars, you know the morals of the scholars, you know the arguments of the scholars, you know the style of the scholars, you know how the scholars respond to the scholars.
The gathering of scholars is a school, knowledge is not just memorization. Every person can take the Qur'an and memorize it and not read about the sheikhs, take the hadith and memorize it, take the books of jurisprudence and memorize it, memorize the alphabets and so on. But the gathering of scholars is a necessary basis, and there is a great difference between the one who memorizes the Qur'an away from the people of knowledge, away from their gatherings, away from going back to them, away from reading about them, and the one who reads and learns from the scholars and memorizes.
This is an exception to the boundaries. And what is more than the boundaries, and what is more than humiliation, and what is more than deviation in understanding and imagination and deviation in individual reading without going back to the people of knowledge and sitting with the scholars and benefiting from them and bowing your knees in front of them. This is how knowledge is truly obtained.
Unfortunately, we have seen pictures of indifference in the presence of the schools of knowledge after the spread of the media that is heard and seen in many ways. But I made this a confirmation and clarification that it is necessary to go back to the people of knowledge. That is why the scholars were keen on the gathering of scholars from the people of the Sunnah and they avoided the gatherings of the people of creativity.
And the people of knowledge had a lot of influence in that because the gatherings of the people of the Sunnah do not take from them except the correct belief. And if you sit with the people of creativity and whims, and if you are aware of your creed, but you may be subjected to a suspicion, and this suspicion grows and affects you. And if you are not aware, you do not know the truth from falsehood, nor the poison from honey.
And that is why the warning came about the gatherings of the people of creativity in the presence of many followers. Imam Al-Hafidh Al-Tahawi, Abu Ja'far, may Allah have mercy on him, has beautiful words in favor of the scholars of the predecessors and those who followed their way and their influence disappeared. He says, and this is a very important saying, to be covered with the water of gold.
Some of the words of the scholars are hollow, and they originate from the Qur'an and the Sunnah. They are not words from their minds, but they are from the source of the Qur'an and the Sunnah. He says, and the scholars of the predecessors, from the predecessors, and those who followed them, are the people of goodness and influence, the people of jurisprudence and insight.
They are not mentioned except in a beautiful way. And whoever mentions them in a bad way, he is on the wrong way. Look, these are the people of goodness and influence, and they are the people of jurisprudence and insight.
If they are mentioned, they are not mentioned except in a good way. If they are mentioned, they are not mentioned except in a bad way. If they are mentioned, they are not mentioned except in a good way. For this reason, Ibn Abi Al-Izz Al-Hanafi, the famous scholar of Tahawiyyah, mentioned the words of Allah, Almighty: "And whoever opposes the Messenger after guidance has been made clear to him, and follows other than the way of the believers, We will turn him to what he turned to, and We will send him to Hell, and an evil destination." After he mentioned this verse, he said, "Every Muslim must, after the loyalty of Allah and His Messenger, be loyal to the believers."
As the Qur'an has spoken of it, especially those who are the progeny of the Prophets, especially those who are the progeny of the Prophets, the scholars, whom Allah has made as stars, guided by them in the darkness of the land and the sea. And the Muslims have been united in their guidance and guidance. For every nation before the resurrection of Muhammad, peace and blessings be upon him, its scholars are evil, except for the Muslims.
Indeed, their scholars are their choice, and they are the successors of the Messenger of Allah, peace and blessings be upon him, from his Ummah. And those who love what he died for, from his Sunnah. And those who love what he died for, from his Sunnah.
They followed the Messenger of Allah, they revived his Sunnah, and they spread his Sunnah. Among them was the Book, and they did in it. And the Book was spoken to them, and they spoke in it.
And the Book was spoken to them. The interpreters of the words of Allah, the interpreters, the Imams of Islam, they are the ones who wrote the Qur'an, memorized the Qur'an, taught it, published it, and the people learned the Qur'an from them. And they ordered this great Qur'an and all the teachings in it. And the Book spoke through them, and their remembrance came.
And through it, they spoke and talked about this Qur'an, and they taught it, and they were the best of people. So, the glory of the scholars, and the obligation of the scholars, and knowing who the scholars are, and as we said, those who are on the path of the people of the Sunnah and the community, those who were on the path of the predecessors, because the evidence obliges the Muslim to follow this path. And because the experience has been proven, and the latest events have been confirmed, and we have the evidence and the sayings of the predecessors, that it is necessary to follow the path of the scholars of the people of the Sunnah, and it is not necessary to follow the path of the people of the community.
But the people of the community, by their obligation and their ways, we have known in the latest events, that those who did not follow the path of the predecessors, have fallen by their understanding, and by many fatwas, and sayings, of persecution, and anxiety, and hatred, and killing, and after that, and few have survived, and are safe, from these things, except those whom Allah has given success to. This is a great matter, and it should be taken care of, and the scholars are the security guards for the Ummah, truthfully, in everything. And your religion is great, and your religion is precious, so do not take your religion except from the people of knowledge, and be on the watchful eye.
The stabbing of the scholars, the execution of the scholars, is a great danger. The leaders of the people of knowledge are the companions of the Prophet, after the Prophet, peace be upon him, the leaders of the people of knowledge are the companions of the Prophet, the stabbing of them, and their justice, and the chaos in them, and the transgression of any of them, whoever it was, this is a loss, in your religion, and a transgression, in your faith, and for this reason, many sayings have come from the Imams, to warn against this, and to convey it, the saying of the Imam, Abu Zura'at Al-Razi, may Allah have mercy on him, when you see a man, stabbing one of the companions of the Prophet, peace be upon him, then know that he is a liar, and that is because the Prophet, peace be upon him, we have a right, and the Qur'an is a right, and he only brought to us this Qur'an, and the Sunnah, what did he bring to us? This Qur'an, and the Sunnah? The companions of the Prophet, peace be upon him, and they only want, those who obey the companions, what do they want? And they only want, that is, they hurt our witnesses, by obeying the companions, they want to hurt our witnesses, to invalidate the Qur'an and the Sunnah, and to hurt them, the truth of the matter, to hurt them, is more important, and they are dogs, those who hurt the companions, to hurt them, is more important, than hurting the companions, of the Prophet, peace be upon him, for this reason, who looks in the books of the predecessors, the companions, the followers, and those after them, he finds the great glorification of the companions, the great glorification of the followers, of the Prophet, peace be upon him, and this is one of the principles of the people of the Sunnah, and one of their rules, in glorifying the companions, and not to take from them, and to be pleased with them, may Allah be pleased with them all, may Allah be pleased with them all, and we find, unfortunately, those who followed the orientalists, and the refugees, in the night, from Abu Hurairah, the first Rabi of Islam, unfortunately, and he has no place, and by the supplication of the Prophet, peace be upon him, for him, by memorization, and Abu Hurairah says, may Allah be pleased with him, a verse from the book of Allah, I would not have told you, if it were not for this verse, then he said, O Allah, those who conceal what We have revealed, of the clear proofs and guidance, after We have made it clear to the people, in the Book, those are the ones Allah curses, those are the ones Allah curses, except those who repent, and amend, and make it clear, those are the ones I turn to, except those who repent, and amend, and make it clear, those are the ones I turn to, and I am the Merciful.
So, the gossip in the companions, is dangerous, dangerous, great, and for this reason, the previous saying, which I mentioned, for the sake of the infected scholars, was mentioned by Al-Hafidh Ibn Hasakir, may Allah have mercy on him, he says, O my brother, may Allah grant me and you His pleasure, and make us of those who fear Him, and fear Him with the right to fight, that the flesh of the scholars is poisoned, and the custom of Allah in the thawing of those who thaw, is known.
That is, woe to those who harm, and the custom of Allah is not to leave those who harm the scholars. Whoever speaks ill of the scholars, yes, in their harm, may Allah punish him before his death, with the death of the heart. We ask Allah for health and safety. Many great sayings exist, and if every matter of these were given a special session, the matter would not be vast. But these are reflections on this great matter, regarding the obligation towards our scholars, and the obligatory rights towards them.
Our scholars, may Allah have mercy on them, they are our happiness, and they are the crown of our heads, may Allah have mercy on them. I ask Allah to make us among those who behave with knowledge and scholars.
If we look at the sad reality, the painful reality, in shortening the rights of scholars, we find that there are reasons for this. One of them is the ignorance of the matter of the scholars, their place in the religion of Allah, and that they are the heirs of the Prophets. The lack of discussion among the scholars also leads to this.
One of the reasons for the lack of discussion among some people, and the lack of discussion among the scholars, is that they are in a hurry regarding the news of the scholars, without confirming it. And if it is confirmed, the world will review it, but he places the matter of the scholars for a mistake, if it is confirmed. And even if it is true, you should not be angry with the scholars. Yet, some make it a reason to blame the scholars so that people view him as the scholar who is reviewed and looked at.
Also, one of the reasons is that people miss a good role model to guide them. No doubt that a group of contemporary parties, and a few among them, are on the wrong path. They are not only on the wrong path but also on the wrong path of secularists and non-religious people, who incite and persecute the scholars.
These are some of the methods that may make the general public not honor the value of the scholars. And the mistake here is great. The mistake of not knowing the rights of the scholars, not honoring the scholars, and upholding their rights is not just about knowledge.
We may know some ethics, some rules, and some manners, but we are short in work and application. The shortcoming in knowing the rights and performing the rights has many effects. The first is that man did not truly glorify the signs of Allah, did not glorify what Allah commanded. And the glorification of the scholars and the people of the scholars is a glorification of the Book, a glorification of the Sunnah, because it is the one that commanded that.
And who is it that forbade us to associate partners with Allah and introduced us to monotheism in its details, other than the people of knowledge? As a result of this, people now dare to make fatwas, to express their opinions on the great matters that they read. By Allah, there are some great matters that some scholars have no fatwa for, and you find some people expressing opinions about them. I don't know what courage is greater than this to Allah.
When you express an opinion, it is as if you are expressing your God's will, expecting that this is lawful and this is forbidden, this is true and this is false. These things undoubtedly make people also hate the scholars, stay away from them, and not listen to monotheism, or the Sunnah, or what is lawful and forbidden. As a result, people remain in deviation, in slander, in arrogance, and families and communities disintegrate. Destruction, exploitation, corruption, division, and chaos occur.
There are many things. We ask Allah for forgiveness and well-being. Our religion is all good.
And by Allah, there is nothing that Allah has commanded us to do except great good. How? He is the one who created us. He is the one who is most merciful to us.
He is the one who knows, glory be to Him, the treachery of the eyes and what is hidden in the chest. He is the one who is most merciful to us. He knows what is good for us and what is good for us.
There is a great deal of wisdom in the Shari'ah, and we have not fully addressed the wisdom behind it or the rights and position of our scholars. What we have mentioned is merely a small fraction of what they truly deserve.
Consider the book of Ibn Abdul-Barr, Jami' Bayan Al-Ilm Wa Fadlah, and what is mentioned in his narration and the many spoken words found in various books that explain the issues of scholars and their rights. I ask Allah Almighty to benefit us from what we have heard, and to make it a proof for us, affirming that there is no god but Allah. May He reform us, our children, our spouses, and our families. May He forgive us, guide us to obey Him, and grant us patience in what pleases Him. May He protect us from what angers Him, and may He make us firm in the truth, in this life and the Hereafter.
Glory be to You, O Allah, and with Your praise, I bear witness that there is no god but You. I seek Your forgiveness and repent to You.
Peace and blessings be upon our Prophet Muhammad, and all praise is due to Allah, Lord of the worlds.
