Although the people of knowledge have never abandoned
clarifying the truth, this does not mean that correcting mistakes be
accompanied with insults, belittling and degrading others whilst rebutting.
The only exception to this is if a person has spread
confusion in a desolate manner by using abusive language for instance; in this
case denouncing such an immoral act may be reciprocated with harshness and abruptness.
However, this is the only exception and not the thumb rule to promoting the
truth and explaining the honorable texts of the Sharee’ah[1].
The objective that all the scholars are agreed upon is
to proclaim the truth - the very truth that which Allaah sent His Messenger
[Peace and Blessings of Allaah be upon him] to explain. The truth that prevails
over all other religions and other ways of life. Thus, the aim of clarifying
and rectifying is solely to make the religion of Allaah utmost and prevalent
over all others.
Despite this, the scholars are also conscious to the
fact that no one can ever know everything and that humans are bound to make
mistakes. Nobody is immune to error, be they from the first of the generations
of this Ummah or from the latter ones. For this reason, the scholars from the
Salaf of this Ummah are all agreed, and this is despite their virtue and high
ranking in status and knowledge, that the truth should be taken from anybody
who speaks the truth; even it be from someone who is younger. This is something
that all of them advised their companions and students with - to accept the
truth once it is made apparent to them, irrespective of the one who is saying
it.
This is similar to what occurred with ‘Umar bin
al-Khattaab [may Allaah be Pleased with him] when he addressed the Muslims from
the pulpit as he sought to put a limit in the dowry that the woman receives
from her would-be husband. A woman rose and challenged him and quoted as
evidence the Aayah:
“…you have given one of them a cintaar
(of gold i.e. a great amount showing its permissibility) as Mahr…” [an-Nisaa 4:20]
Upon hearing this ‘Umar said, “The woman is correct
and the man is wrong.”
It is also narrated that some of the scholars would
say if they drew an opinion on a particular matter based on their
understanding; “This is our opinion and whoever comes with a better opinion than
this, then we shall accept it[4].”
Imaam ash-Shafi’ee [may Allaah have Mercy on him] has
also been narrated in saying something to this effect to his companions – i.e. to
follow the truth, accept the Sunnah once it is made apparent to you and to
destroy our opinions by throwing it against the wall if they conflict the
Sunnah.
He also used to write in his books: this is my opinion
but undoubtedly there is a stronger opinion contrary to this derived from the
Book and the Sunnah, because Allaah, the Most High, Says:
“Do
they not then consider the Qur'an carefully? Had it been from other than Allah,
they would surely have found therein much contradictions.” [an-Nisaa
4:82] End quote[5].
The most clearest statement that he said which
concludes the point is where he said, “I have never debated with someone except
that the truth was on the tongue of my opponent or upon my tongue (i.e.
sincerity in accepting the truth)[6].”
All of this gives proof to the fact that the people of
knowledge have the sole objective of spreading the truth, regardless of whether
it comes from someone who they are in disagreement with.
[1] After explaining the fact there will always be scholars
in this Ummaah who will clarify the truth from falsehood, the Shaykh then moves
on to explain that the degree of clarification depends on the situation – at
times one may need to be firm and at other times they may need to adopt a more
gentle approach. This is the methodology (منهج)
of Ahl as-Sunnah and none confuses the matter except the diseased, those who
have no real understanding of the objectives of the Sharee’ah and certainly do not
understand the statements of the scholars. These people have a sickness in
their hearts and are far from the understanding of the Salaf as-Saaleh.
[2] The story with both quotations has been reported in full
by Ibn Katheer in his Tafseer (2/212-213). Shaykh Saaleh bin Sa’d as-Suhaymee
explained, “Even though this incident is weak in its authenticity, its meaning
is definitely correct. What this narrative teaches, is for us to be humble,
especially the beginners of students of knowledge. Realize your status and the
dependency you have for the scholars of the Ummah.”
[3][3][3] The author here is explaining on how rectification is
brought about; not by defamation or seeking fault, rather it is to respond to a
mistake or a misunderstanding or even an innovation by quoting the relevant evidences
in explaining the truth. However, this is on the condition that one only enters
into the field of rectification once their intention has been purified, that
they are only inserting to clarify and make the truth apparent. Not to defame.
This is the path of scholars upon which they have consensus upon; the truth
must be clarified and any ideas which are false or innovated must be expelled.
Therefore, the objective of clarification is in giving advice to the Muslims
without being extreme or negligent, but being balanced between the two extremes.
This was the way of the Salaf, however despite this, they did not see
themselves as being infallible. Some of them have been reported to say, “A
person will not become a man of knowledge until he realizes that despite
whatever he knows , he is yet an ignorant.” [From Ibn al-Mubaarak in Ihyaa
‘Uloom ad-Deen (1/59)] So you will find the Salaf acknowledging their
deficiency and questioning their own level of understanding because they knew
that a scholar has a chance of getting it right but is always prone to mistake.
They understood that their opinions are
subjectable because they knew that the religion is not a religion of opinion.
For this reason, some of them (attributed to Aboo Bakr and Ibn Mas’ood) would
conclude stating their opinions by saying, “If this is correct then it is from
Allaah but if it is not then it is from my own misunderstanding and Shaytaan.”
[See al-Bayhaqee in Sunnan al-Kubraa (7/246) and Tafseer at-Tabaree (8745)] Added to their humility, they were also ready
to accept the truth from wherever it came from, even taking it from those
younger than them. A practical example of this is the fact that Ibn ‘Abbaas
[may Allaah have Mercy on him] was, at a point in time, a reference for Fatwaa
and religious issues. Especially in matters that were extremely important. This
is despite the fact that there were many much older than him, and at times, he
even choose opinions that were odd and conflicted with the view of the majority
of the other Companions. Nevertheless, he remained a source of religious information
because the Salaf knew and had the intention to seek the truth, regardless of
the status of the person stating it.
[4] It is reported that Aboo Haneefah [may Allaah have Mercy
on him] would make Ijtihaad and would say, “This
is our opinion and whoever comes with a better opinion that this then we shall
accept it” [See: ‘Ilaam al-Muwaqi’een (1/60)]
[6] Imaam an-Nawawee reports:
It is authentically narrated from Imaam ash-Shafi’ee [may Allaah have Mercy on
him] that he said, “If you find something in my book that conflicts with the
Book or the Sunnah of the Messenger of Allaah [Peace and Blessings of Allaah be
upon him] then follow the Sunnah of the Messenger of Allaah [Peace and
Blessings of Allaah be upon him] and leave my opinion.” It is also
authentically narrated that he said, “If the Hadeeth is authenticated and my
opinion conflicts with it, then act upon the Hadeeth and leave my opinion.” It
is also narrated that he said, “The opinion found in the Hadeeth is my Madhab.”
In fact there are many more examples of statements which are similar in meaning
that have been narrated and acted upon by the scholars of the Shafi’ee Madhab.
End quote. [al-Majmoo’ Sharh al-Muhathab (1/63)]
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