Rectification Between Ahl as-Sunnah (Part 15 - Final)

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Haafidh Ibn Rajab al-Hanbalee [may Allaah have Mercy on him] said in concluding his his book “The Difference Between Advising and Defaming”: 

Chapter: Rectification

Whoever has been plagued with any of the aforementioned trials then the cure is to fear Allaah, seek protection in Him and to remain patient because victory is always for those who have at-Taqwaa.

Allaah, the Most High, described the story of Yoosuf [Peace be upon him] and explained the pain, plots and deception that he was a victim of.

He then Said:

“Thus did We establish Yusuf (Joseph) in the land” [Yoosuf 12: 21]

Later in the same Soorah, he said to his brothers:

“They said: "Are you indeed Yusuf (Joseph)?" He said: "I am Yusuf (Joseph), and this is my brother (Benjamin). Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."” [Yoosuf 12:90]

Another example is in the story of Moosaa [Peace be upon him] and Fir’awn.

The people of Moosa were severely trialed from Fir’awn and his men, but Allaah, the Most High, described Moosa’s command to his people:

“Musa (Moses) said to his people: "Seek help in Allah and be patient. Verily, the earth is Allah's. He gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the Muttaqun (pious)."” [al-A’raaf 7:128]

Allaah, the Most High, also Informed us that the plotting of the plotters is a form of self-punishment that, in reality, afflicting upon only themselves:

“But the evil plot encompasses only him who makes it” [Faatir 35: 43]

And,

“But they plot not except against their own selves, and they perceive (it) not. ” [al-An’aam 6: 123]

This is something that we are all familiar with; throughout global history we recurrently witness the fact that those who sought to spread mischief in the land by plotting against their Muslim brothers, in actuality the plots were returned back to the initial plotter. In fact, the plots of the plotters actually meant that those who they plotted against were left safe and protected from the very thing they were subjected to - and there are many bewildering examples of this. If we were to mention them then this treatise will be heavily extended.

And Allaah is the Source of all correctness, to Him is our return and upon Him we rely, the best of those Who we can place our trust upon.

May the Peace and Blessings of Allaah be upon Muhammad, his followers, his family and his Companions, extended and in abundance[1].

TN: this is the end of the book; I ask Allaah to make this beneficial for myself and the Muslims and that He has Mercy upon the great Imaam, al-Haafidh Ibn Rajab al-Hanbalee, that Allaah Preserves our Shaykh, Saaleh as-Suhaymee and that He Unites this Ummah upon the truth and give us all the ability to understand and act upon the principles mentioned in this book. He is Walee and He is Ever-Able to do this.

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[1] Shaykh Saaleh as-Suhaymee [may Allaah Preserve him] said: This book describes the differences between these two important matters; giving advice and tarnishing others.

The Shaykh concludes the treatise on a practical method of ridding ourselves from this form of oppression; at-Taqwaa. Those who are oppressed with lies being attributed to them and are unable to defend themselves, they are promised; “and the (blessed) end is for the Muttaqun (pious)."” [al-A’raaf 7:128].

An example given is the situation of Yoosuf [Peace be upon him], how he was oppressed by his brothers, and how Moosaa and his people were tormented by the oppressors over them; their Taqwaa and patience proved to be the cause of relief reaching them. So it is obligatory for the Muslim to be patient when tested and hope for the reward in the Hereafter.

I ask Allaah to make us of those who are patient and thankful, and that Allaah has Mercy upon Ibn Rajab for authoring this amazing book.

May the Peace and Blessings of Allaah be upon our Prophet Muhammad, his family and companions.

Those Who Spread Propaganda and Fuel Hatred Between Scholars (Part 14)

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Haafidh Ibn Rajab al-Hanbalee [may Allaah have Mercy on him] said in his book “The Difference Between Advising and Defaming” in the Chapter - Those Who Appear To Be Sincere but Conceal Animosity are From the Attributes of the Hypocrites:

In this example, we have a group of people who appear to be well-wishers but in actuality are guilty of two terrible prohibited actions:

Firstly, they fail to admit the mistake of a scholar and any attempt to rectify the mistake and repel such attempts are met by tarnishing the reputation of the opposing scholar, who’s seeking clarification, because of the following of their desires. Animosity is created towards those who wish well by seeking rectification of the mistake, to spread beneficial knowledge and not to conceal it.

Secondly, because of the following of their desires, they openly insult those who try to cooperate with them. Their intent is evil and corrupt and display a lack of respect towards the scholars of the religion. Similar to this was the plot and oppression that (a fraction attributed to) Banee Marwaan and those who followed them fell into. They called people to follow them and give allegiance to them and to dissociate themselves from ‘Alee bin Abee Taalib and his sons, Hasan and Hussayn, may Allaah be Pleased with them and all their progeny.

To explain this incident; when ‘Uthmaan bin Affaan [may Allaah be Pleased with him] was assassinated, the Ummah were in disagreement as to what to do. No one deserved to be the ruler of the Muslims more so than ‘Alee bin ‘Abee Taalib, therefore, the Muslim masses gave their allegiance to him. However, a segment of the Ummah called for a delay so that the assassination of ‘Uthmaan can be investigated and the culprits brought to account. They then began to rally behind a leader they had elected for themselves and called for a revolution by opposing to the leadership of ‘Alee bin Abee Taalib. They demeaned ‘Alee by claiming that he was not concerned with the crime committed against ‘Uthmaan, and this a lie and slander against him. Rather, he swore a truthful and pious oath to bring the criminals to justice. Nevertheless, those who opposed him waged war against him eventually killed him and they continued this onslaught by murdering his children too, may Allaah be Pleased with them all.

They got this far and achieved their corrupted targets by using the pulpit and other forms of propagation against the leadership of ‘Alee. They would entice crowds in large rallies until hatred was established in the hearts of the masses against ‘Alee and those with him. Banee Marwaan claimed that they deserved leadership more so than ‘Alee and his offspring, as they claimed to be blood relatives of ‘Uthmaan thus deserving the right to inherit the government. Their aim was eventually accomplished by the killing of ‘Alee and the kingship being transferred to them. Some of them even use to confess that ‘Alee was superior in ranking within the Ummah after ‘Uthmaan but admitted that they only incited hatred against him in order for them to gain (worldly) authority and control.

Their objective was to stir the emotions of the Muslims and to plant within their hearts the seeds of hatred against Alee and his children, to insult them and claim that they were oppressors and that they must be overthrown. This is all despite the fact that they acknowledged his lofty status and noble characteristics, yet they hastened to rebellion and removed any trace of support for him and his family. This was done with the sole purpose of gaining control and authority for the family of Ummayyah[1].   

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[1] Shaykh Saaleh al-Suhaymee [may Allaah Preserve him] said: This chapter discusses issues which has escaped many people; be warned against those who apparently wish well but have a hidden evil agenda.

These people are extremely dangerous. Their speech is sweet and their appearance is beautiful but they are hypocrites masquerading as sincere believers. Their objectives are to spill blood, to make the believers become like sheep to the wolves, and overall, they want to gain the Dunyaa for themselves without having any inkling for the Hereafter. Not all those who display unpraiseworthy traits are hypocrites, however. It may be that they have aspects of hypocrisy but not exiting the fold of al-Islaam in its entirety.

Ibn Rajab here gives an important benefit; the actions of a person indicate their motives, so we usually have an indication to the persons inner-characteristics of hypocrisy.

Similar to the example given here is how a person from Ahl as-Sunnah makes it perceive that he is defending the correct methodology by making it seem that he wants to create unity however, what he spreads hate-speech to incite enmity between the scholars. In this process, instead of wishing goodness and the truth to prevail, he disgraces the reputation of those against him. Such people are liars, accusers and those who create disunity between the Ummah. They want nothing except corruption to prevail in the lands.

Do you not see this today? They claim such and such a person is an innovator, when you ask them way, they will say, “Because he is against such and such a scholar!”

Be warned! Do not misunderstand what I am saying! You see people attributing speech to scholars which they did not even say. They will say, “This statement of the scholar implies that he is against such and such scholar, so he intends by it to go against him.” How do they know what is in the hearts? No doubt, creating discord between the people of knowledge is prevalent today and is from the worst of sins;

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination.” [an-Nisaa’ 4:115]

Another example given by the Shaykh is the example of the differences that occurred between the Companions and the Tabi’oon with them [May Allaah be Pleased with them all]. The point behind mentioning the historical events that occurred between them is to highlight the danger of propaganda and the spreading of rumours.

There is no doubt that the opinion of ‘Alee bin Abee Taalib [may Allaah be Pleased with him] was stronger, and those involved in igniting the feud are responsible for the killing of ‘Alee. As the Prophet described them, a transgressing party of criminals. The use of the word Banee Umayyah here is used in its general sense and it is impermissible to understand this to mean that the Shaykh is talking about the pious amongst them as well – namely the Companions and Tabi’een. Rather, he is referring to a fraction amongst them that wanted to ignite this feud. The dangers of what occurred between them is a lesson for us all.

The Fitnah started with propaganda from the likes of ‘Abdullah bin Saba’, who was a Jewish convert. He then travelled throughout the Muslims lands in order to corrupt the opinions of the masses, to the extent that some of the most pious amongst the Ummah at that time were also affected by his corruptness. As a result, a feud was fuelled, what happened, happened - yet we do not target any bad thoughts towards any of them. We are pleased with all of them and this is our ‘Aqeedah, without exception for any one of them. All of them are deemed as pious and trustworthy. They have been described as being the best of generations in the texts of the Quraan and the Sunnah, so what Ibn Rajab is talking about is the evil ones from amongst Banoo Umayyah and not the pious Companions from them.

The lesson we directly extract from this is that it is not permissible to fish in murky waters, the expression of our Shaykh ‘Abdul-‘Azeez bin Baaz [may Allaah have Mercy on him]; using information to propagate negativity against other Muslims. The texts and history tell us that these are from the plots and characteristics of the hypocrites. This is the example the Shaykh is drawing here, because Ahl as-Sunnah are in agreement that we are not permitted to enter into the differences between the Companions [may Allaah be Pleased with them all]. Based on this scholarly agreement, we know that Ibn Rajab is talking about those who used fitnah to spread the blood of the Muslims. 

Those Who Appear to Be Sincere but Aren't - Fear From Them Hypocrisy (Part 13)

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Ibn Rajab al-Hanbalee [may Allaah have Mercy on him] said:

Chapter: Those Who Appear To Be Sincere but Conceal Animosity are From the Attributes of the Hypocrites

From the types of spreading corruption is to promote sin whilst appearing to be sincere in advice. It may be presumed from such people that they wish to seek rectification however their interior motives are to spread corruption and harm. These are the brothers of the hypocrites, those who Allaah has chastised in His Book in a collection of places. They have been rebuked for their apparent state of sincerity in speech and in deed whilst hiding the intent of socializing with one another in order to spread mischief and corruption. Such characteristics have been included in the description of the hypocrites in Surah at-Tawbah, a Soorah that details the attributes of the hypocrites and exposes their evil characteristics:

“And as for those who put up a mosque by way of harming and disbelief, and to disunite the believers, and as an outpost for those who warred against Allah and His Messenger (Muhammad ) aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars.” [at-Tawbah 9:107]

And He Said:

“Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment.” [aal ‘Imraan 3:188]

This latter Aayah was revealed regarding the Jews when the Prophet [Peace and Blessings of Allaah be upon him] called them and asked them about something. Instead of informing him, they hid it and told him something else whilst apparently showing compliance to the command of the Prophet. When they realized that they had got away with hiding the piece of information that they thought they had hid from the Prophet, they began to praise one another by thinking that they had befooled the Prophet and thus they rejoiced. However, this Aayah was revealed in exposing their plot and informing the Prophet about what they had hidden. This interpretation of the Aayah was mentioned by Ibn ‘Abbaas [may Allaah be Pleased with him] in al-Bukhaaree and Muslim.

It is also narrated on that Aboo Sa’eed al-Khudree [may Allaah be Pleased with him] stated that the Aayah was revealed in a particular scenario. He said, “That it was revealed about a man from the hypocrites. When the Prophet intended to leave for a particular military expedition, the hypocrites remained behind. As the Prophet didn’t rebuke them, they thought that they had escaped military duty and thus rejoiced. When the Prophet returned from the battle, they sought to be excused by the Prophet by presenting justifications for not partaking; they swore oaths, and when they were excused, they loved the praise they received for something they didn’t do (i.e. they loved the self-praise they gave each other for the lack of action)[1].”

So these characteristics are from that which are common between the Jews and the hypocrites; to show something whilst hiding the opposite, whether this be in speech or action. They make apparent the face of goodness and kind intent, however they only accompany you with the intent of spreading corruption yet their inner-selves are intent on rejoicing to the idea that they have hidden their corrupt objectives. Their apparent practices show piety and a good objective and thus they receive praise for it, whereas their inner objective is corrupt. With this, they feel that they have won in their plot to deceive.

Whoever has such an objective is included in the Aayaat quoted above, thus it is absolutely necessary for one to be warned of a severe punishment.

For example, if there is a person who wishes to accuse another of a mistake, he wants to dispraise him and seeks to make his fault apparent to the people, so that they may abandon him - the intent here is to love to see the person in error to fall into harm. Such behaviour also exemplifies ones hatred towards them so that people will overcome him and strip him of his status and/or wealth. These are all blameworthy intentions and consequences and one must abandon anything that would result in any of these outcomes. Rather, the intention to proclaim the mistake of another must only be for the sake of a religious benefit. 

Another example, if one scholar refutes an opinion of another notable scholar in a weak opinion that they may hold, we may find those who follow the refuted scholar seeking to create animosity for the one refuting the scholar they support in order to defend him. As a result, they claim that the one who is seeking rectification as being someone who is being disrespectful and claim him to be at fault for seeking to rectify, thus all those who have respect for the scholar who has made a mistake are left deceived. These people must be exposed and their harm repelled, because these people are plotting corruption and trying their utmost to tarnish the name of an opposing scholar. Their attempts must be blocked out, in order to defend the oppressed scholar and removing from him harm is an act of worship that one obeys Allaah, the Most High, by doing.

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[1] Both of these narrations of Ibn ‘Abbaas and Aboo Sa’eed [may Allaah be Pleased with them both] are reported by al-Bukhaaree (8/233) and Muslim (4/2142).

Chapter: The Punishment for Those Who Spread Sin (Part 12)

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The punishment for those who propagate the sin of his believing brother is severe. Those who seek to expose the privacy of others so that their sin be made bare, will have their own sins made bare by Allaah, even if he is in the most inner-private part of his home. This is the meaning of a Hadeeth which has been reported by Imaam Ahmad, Aboo Dawood and at-Tirmidhee.

It is also reported by at-Tirmidhee on the authority of Waathilah bin al-Asqa’ that the Prophet [Peace and Blessings of Allaah be upon him] said, “Do not expose the trials of your brothers, it may be that Allaah Pardons him and makes it a trial for you to fall into[1].” 

At-Tirmidhee also reported from Mu’aath bin Jabal [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] said, “Whoever brings shame upon his brother on account for his sin, then he will not die except that the accuser himself will fall into it[2].” This has been narrated with an interrupted chain (منقطع).

Hasan al-Basree [may Allaah have Mercy on him] used to say, “Whoever puts shame on his brother because of his sin that he has repented from, he will not die except that Allaah will make the very same sin as a test for the accuser[3].”

It is also narrated, even though it has weakness, the ‘Abdullah bin Mas’ood [may Allaah be Pleased with him] said, “Tests and trials is something that hangs over the head of the one who talks about them, so if one brings shame upon his brother on account of his tests and trials then the accuser himself will be constrained by the same trials[4].”

These narrations are plentiful in meaning from many of the Salaf[5].

When Muhammad bin Sireen [may Allaah have Mercy on him] once was overwhelmed by an animal he was riding and said, “I know this has happened. It is because of a sin that I have committed; I exposed a sin of a man over forty years ago when I insulted him by saying, “Oh failure!””[6]

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[1]  Reported by at-Tirmidhee in his Sunnan (2506) who classed it as Hasan Ghareeb, however classified weak by al-Albaanee in Da’eef at-Tirmidhee.

[2] The reference for this narration has preceded.

[3] See Silsilah ad-Daa’eefah of al-Albaanee (1/178).

[4] Adh-Dhahabee stated it is weak because of the presence of Nasr bin Baabaa [Tarteeb al-Mawdoo’aat (Pg. 246)].

[5] Shaykh ‘Abdul-Kareem bin ‘Abdullah al-Khudayr [may Allaah Preserve him] explains: This book (of ‘Abdul-Wahhaab and likewise throughout the works of Ibn Taymiyyah, Ibn Rajab etc.) has chapters which are from the most important chapters of Islaamic knowledge. However, the Shaykh throughout the book repeatedly uses weak Ahadeeth within them. Some put blame upon the Shaykh for doing so – using weak narrations in matters of ‘Aqeedah, despite there being an Ijmaa (scholarly consensus which becomes binding) on the impermissibility of using weak narrations in matters of ‘Aqeedah.

We may respond to such claims by stating that firstly, the grading of weak narrations are sometimes differed upon between the scholars, others from the scholars may deem such weak narrations to be authentic (Saheeh). So the fact that he has used weak narrations does not mean that the Shaykh has cited narrations in which the scholars are totally agreed on its weakness. Secondly, and again we state, that the Shaykh did not rely on such weak narrations to base rulings upon. Rather, his work (and likewise the works of Ibn Taymiyyah, Ibn Rajab etc.) may cite weak narrations but the basis of their understanding is taken from Aayaat of the Quraan and Ahaadeeth which are Saheeh.

I say: if this is case, then citing narrations which have been deemed weak by some scholars and not others is not something blameworthy, as their understanding has already been founded on Aayaat and Ahaadeeth which are Saheeh.[Sharh Kitaab at-Tawheed Tape 9, 149 - 151 minutes]

In fact the majority scholars are agreed that narrations, albeit be weak, on topics of manners and virtue (like we have here) are accepted based on certain conditions. See for further detail: ad-Dua’a of at-Tarabaanee (Pg. 251), al-Adhkaar of an-Nawawee (Pg. 303) and Majmoo’ al-Fataawaa of Ibn Taymiyyah (18/65-68) [TN]

[6] Shaykh Saaleh as-Suhaymee explaind: This chapter exemplifies what came before it – that degrading and defaming are dangerous areas in which many narrations warn against. Sufficient of a sin is it to talk in such a manner about another Muslim, but connected to this severe sin, there is a propagation and exposure of evil: “Would one of you like to eat the flesh of his dead brother?” [al-Hujaraat 49: 12]. These are the consequences of the evil intent to disgrace and insult, all of which results from the lack of sincerity. The exception to what has been mentioned here, however, is exposing the people of innovation and those who wish to spread sin within the Ummah. Both of these types of people have the only intent to corrupt the Ummah and some of these evil individuals are taken as examples of others to follow so they must be warned against. This is similar to giving a reference to people who wish to propose for their hand in marriage; exposing the harms proposed by this person is a form of permissible exposure of others in order to ward off their harm and to expose them being untrustworthy. 

The Sunni Advises the Other Sunni and Doesn't Degrade Him (Part 11)

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Chapter: Giving Advice.

From the mannerisms of giving advice is for the advisor to be blunt about the mistake; he advises him even if it upsets him. Some of the Salaf used to tell their companions, “Do not advise me unless it be that you say something that I will dislike to hear about myself.”

So if a person is advised to stay away from another person because of a particular fault that the person has, so that the person being advised can avert himself from harm and sin, then this is commendable. However, if the intent to describe the mistakes of others is purely for the sake of exposing the persons sins, then this is Haraam and a despicable action.

Some of the Salaf used to be asked, “Shall I tell you of an error of such and such person?” They would reply, “If you want to tell me in order to disgrace him, then no.”

Disgracing and defaming others because of the sins they commit has been prohibited against by the Prophet [Peace and Blessings of Allaah be upon him]. An adulteress was once lashed with the capital punishment of illegal sexual intercourse and he [Peace and Blessings of Allaah be upon him] forbade anybody critising or disgracing her on account of her sin[1].

It is narrated by at-Tirmidhee and others that he said [Peace and Blessings of Allaah be upon him], “Whoever puts shame on his brother on account of his sin, then he will not die until he commits the same sin himself[2].”

If this is the case with those who sin, then those who repent from doing the sin are even more so included in the prohibition of defamtion.

Al-Fudayl bin Iyyaadh [may Allaah have Mercy on him] said, “The believer is one who conceals the sin of his brother and advises him, whereas the immoral one exposes and criticises.[3]”

What al-Fudayl mentioned here are from the signs that decipher advise from defamation; the sincere adviser accompanies his concern with concealment whereas the one who defames accompanies his denunciation with exposure.

It is also narrated that al-Fudayl used to say, with meaning to the closest effect, “Whoever advises his brother in a gathering in front of others then he has shamed him.[4]”

The Salaf used to heavily dislike enjoining good and forbidding evil in such a manner; rather they loved concealment and privacy when seeking to rectify. Moreover, the lack of exposure given to the sin of your brother proves that you are someone who is sincere, and someone who does not want for him fault or exposure, rather he wants deficiency and harm to be removed and averted. 

As for those who wish for sins and mistakes of others to be circulated then they have fallen into what Allaah and His Messenger have made Haraam. Allaah, the Most High, Said:

“Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not.” [an-Noor 24:19]

The Ahadeeth pertaining to the virtue of concealing the faults of others are extremely plenty and numerous.

Some of the scholars also advised with those who used to enjoin good and forbid evil by saying, “Try your level best to conceal the sins of the sinner because from the greatest rights other Muslims have over you is that you do no broadcast their sins.”

Advertising the sins made by others, accompanied with the fact that the one who is distributing such information in order to demean the sinner, is a characteristic of the immoral, because the immoral have no other intent except to spread corruption. They have no concern of sincerely advising the believers from falling into mistake or error, rather their sole objective is to propagate the sin that their believing brother has fallen into. Destroying him and his honour. This information is spread with the intent to fault his believing brother by making his deficiencies and weaknesses apparent to the people so that he will harmed by such reports in the Dunyaa.

As for the sincere advisor whose only objective is to remove the one being advised from falling into the same error that his believing brother has fallen into, so that all parties may take heed and be avoided from the same mistake, then Allaah, the Most High, used the following description for His Messenger [Peace and Blessings of Allaah be upon him]:

”Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful.” [at-Tawbah 9:128]

And he described the Companions [may Allaah be Pleased with him] of the Prophet as:

“Muhammad () is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” [al-Fath 48:29]

And He Described the believers as being those who are patient and sincere in advising one another to the truth based on compassion and mercy[5].

Whereas the faces of the immoral one vary from his wicked intent from wanting to spread evil, exposure of sin, seeking superiority over others, love for creating enmity and the great satisfaction he sees in harming his believing brother. Harming your believing brother is a characteristic of the Shaytaan - the one who makes Kufr, disobedience and sin fair-seeming to the Children of Aadam so that they can join him in being from the dwellers of the fire. This is how Allaah Says:

“Surely, Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.” [Faatir 35:6]

After Allaah Narrated to us the story of Aadam and Shaytaan in Surah al-A’raaf, the effects of the plots of Shaytaan were made clear; he wanted to humiliate Aadam and expel him from the life of bliss in the Jannah:

“O Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabiluhu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the Shayatin (devils) Auliya' (protectors and helpers) for those who believe not.” [al-A’raaf 7:27]

So here we have two situations; either the person is pure in his intent in giving advice or a person wishes disgrace and dishonesty; none confuses these two separate matters except for the one who is seriously lacking in their intellect[6].

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[1] The Prophet [Peace and Blessings of Allaah be upon him] said on the authority of Aboo Hurayrah [may Allaah be Pleased with him], “If it is established that a slave-girl has committed illegal sexual intercourse then lash her but do not tarnish and ridicule her. And if she was to fornicate again then lash her again and do not tarnish and ridicule her. Then if she was to fornicate a third time, and it becomes absolutely clear that she has fornicated, then sell her even if it be at a loss.” [Reported by al-Bukhaaree (2234) and Muslim (1703)]

[2] Reported by at-Tirmidhee in his Sunnan (2505) who classed it as Ghareeb as the chain was Munqati’ (interrupted) as did Ibn Hajar in Buloogh al-Maraam (446). Others from the scholars of Hadeeth also weakened it; Ibn Hibbaan in al-Marjooheen (2/288) and Ibn Jawzee in al-Mawdoo’aat (3/277) because of the presence of Muhammad bin al-Hasan who is Munkar. However, as-Sayootee classed it as Hasan because of its corresponding chains in al-Jaami’ as-Sagheer (8869) and as-Sana’aanee in Subul as-Salaam (4/304).

[3] Jaami’ ‘Uloom al-Hikam of Ibn Rajab (1/224)

[4] Jaami’ ‘Uloom al-Hikam of Ibn Rajab (1/225)

[5] 1. By Al-'Asr (the time).
2. Verily! Man is in loss,
3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'ruf)which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar)which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad, etc.). [Surah al-‘Asr 103]

[6] Shaykh Saaleh as-Suhaymee commented: Another great chapter - the chapter and the examples within it are very hard to match in its level of structure and prudent proficiency. The previous chapter to this gave examples of the understanding of the scholars and their examples on how they rectified mistakes, regardless of the severity of the mistake, it was met with sincerity on their part. So what is obligatory for the Muslim when advising include the following:

1. He must be sincere in his intent and seek reward in Allaah, the Glorified and the Exalted. This means that he advises him against his mistake and does not leave him practicing his mistake if he sees him in error, leaving him to be played around by Shaytaan.

2. He must use proper conduct and appealing speech. Say to him, “My brother, I have seen you do such and such action, I think there may be some reservations about it.” etc. Allaah, the Glorified and the Exalted, Described the Prophet [Peace and Blessings of Allaah be upon him] by saying, “And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you” [aal ‘Imraan 3:159] Therefore, the objective is that we all tread on the correct path together and not that we use the mistake of a brother to disgrace or expose him. All of us are tested and are susceptible to be deceived, however, the religion teaches us to explain the truth and propagate guidance. 

Whoever Brings About Animosity and Lacks Manners Must be Reprimanded (Part 10)

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Whoever is known to have such destructive characteristics, to which the people of knowledge and al-Emaan do not condone nor are pleased with then such people must be reprimanded and in turn put to shame as a repercussion for such bad behavior.

If, however, a person lacks manners in his attempt to rectify mistakes, manners which have been dictated by the people of knowledge; then the perceived mistake can only be tackled once ones manners have been rectified. They must be addressed with gentleness and if the perceived mistake can be interpreted in two ways – then it is obligatory to understand the perceived mistake in the best possible manner and optimism and it is not permissible to have bad thoughts about him, whatsoever.

‘Umar bin al-Khattab [may Allaah be Pleased with him] said, “It is not permitted to understand the statement of your brother with the worst possible interpretation whilst understanding it in a upright manner is yet possible[1].”[2]

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[1] Reported by Ibn Hajar in al-Kaafee ash-Shaaf (Pg. 67).

[2] Another extremely important paragraph - if one perceives a mistake, then there are two possible outcomes; either one clarifies the mistake or he hastens to refute without clarification. It may be that the mistake was not intended and one can interpret the error from an angle which has no misunderstanding. With this, one reinforces the respect they have for the scholar, not stripping it based on a mistake. Rather he carries the perceived mistake with manners and no ill intent. As for the one who has no intention except to bring about animosity, hatred, jealousy, sickness, revenge, defamation, backbiting, tale-carrying and evil thoughts of the scholar - may Allaah Protect us from these traits - then such a person is treading on a very dangerous path. He falls into four terrible sins:

1. He doesn’t give the scholar the benefit of the doubt

2. He interprets the speech of the scholar in the worst possible manner

3. He has sinned with Allaah, a great sin

4. He has slandered, lied and bore false witness.

So be careful of these people and there are many of them – may Allaah not increase them. Allaah, the Glorified and the Exalted, Knows what’s in the hearts of men, so we can’t say that everyone who corrects mistakes of scholar has fallen into such a category, however, it is for the student of knowledge to beware of being from this type of person. Their traits are clear, so whoever wants the Sunnah, then stick to it with truthfulness in speech and action. 

Perceived Mistakes Must be Clarified Otherwise It Will Create Enmity (Part 9)

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Error-correction has been accomplished either when the one who issued the mistake admits the mistake or approves of the refutation against it. At other times, we may know that a fault has been accepted when a retraction is offered, either in statement or action.

Those who are known to possess knowledge, religious commitment, have respect for the scholars of the Muslims and exemplify honour to them, are also known for their lofty manners when seeking to interject to the mistakes made by scholars. They only seek to bring rectification through the same example that the scholars before have set.

If one reads something that seems to be incorrect, then it is a must that the one who perceives a mistake to research and clarify the meaning of the writer (before making any assumptions). They must place the piece of writing that they perceive a mistake in into context, because if their speech is not placed in a context, then this will only ignite bad thoughts of error towards the writer to which he is innocent of. Having bad thoughts and whatever leads to it has been made Haraam by Allaah and His Messenger and is included in the Statement of Allaah, the Most High:

(وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْماً ثُمَّ يَرْمِ بِهِ بَرِيئاً فَقَدِ احْتَمَلَ بُهْتَاناً وَإِثْماً مُبِيناً) (النساء:112)

“And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin.” [an-Nisaa 4:112]

Therefore, having bad thoughts about another, especially if there is no basis, then this is something that has been made Haraam by Allaah and His Messenger. Surely, presuming something about another and basing a negative opinion about such a person on this presumption are from the vices which lead to evils and corruption to spread, to which Allaah and His Messenger have clearly made Haraam. In such an instance, the one with the bad thoughts about the other has not only sinned with such a presumption but has combined this sin with other severe sins, which is to attribute a lie and a sin to someone who is innocent of them.

In extension of such evil consequences, the one with these corrupt presumptions will increase in his malevolence; it will lead to an influx of hatred and enmity and a lacking of piety and controlling of ones tongue – all of which leads to one backbiting, slandering and being envious of others in that which Allaah has Blessed them from His Bounties and Favours upon them[1].

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[1] Backbiting and discord between the Muslims all stems from ones bad thoughts and of others. It is the bad thoughts that one has that leads to one acting in an immoral manner towards others.

Ibn al-Qayyim [may Allaah have Mercy on him] said, “As for having bad thoughts of others, then this is defined as one filling his heart with negative perceptions of others. Consequently, this leads to the person who possess bad thoughts of others to move his tongue and engage in actions in a negative manner based on the false understanding that he has made for himself. He then backbites, spreads tales, insults, seeks faults and create enmity towards his adversary. He creates some to be divided from the rest; some cursing others - leading to a party warning against another. …the victim is then enveloped with harm…and the victim leaves those who defame him having resentment, dis-honesty and enmity towards them.” End quote. [Kitaab ar-Rooh (1/238)] [TN]

Chapter: Types of Advice (Part 8)

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Those who take upon the task of picking out the mistakes of scholars, due to their sincerity to Allaah and His Messenger (i.e. in supporting the religion) then it is a must that they accompany this intent with praiseworthy manners, respecting and honouring the scholars - just like the scholars of the past mentioned above did when they embarked on a similar mission, and all those who followed them in guidance.

On the other hand, those who wish to respond to the mistakes of the scholars seeking to belittle them, put blame on them and to bring them to culpability in front of others, then people with such intentions  must be met with punishment. So as to place a obstacle between them and their evils and the Haraam corruption they wish to spread[1].

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[1]  This chapter focuses on the actual physical differences between advising and defaming. Advising is in giving support, so one has respect for the scholars and the rulers, advises them, supplicated for them, taking knowledge from them, going back to them for ones questions especially if the subject matter is of specific importance. This all affirms the persons belief that they are the people of authority over us, thus illustrating his sincerity towards them. However, if ones intent is merely to insult and degrade, exposing their error to the masses and protecting their honour; then as has preceded, this is defamation. 

Treating Scholars as Innovators is Haraam (Part 7)

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However, if the intent behind exposing the mistakes of others is to dispraise their honour and to belittle them and their knowledge; seeking to claim that such and such a scholar is actually and ignorant and possesses no understanding and the likes, then this is Haraam. This is irrespective of the scholar being present or such comments made in his absence and is irrespective of the scholar being alive or having passed away.

This second type of intention falls under what Allaah, the Most High, has mentioned in His Book with a stern caution against those who spread backbiting and slander in word and in action. It is also included in the statement of the Prophet [Peace and Blessings of Allaah be upon him] where he said,

“Oh you who have believed on your tongues but have not believed in their hearts! Do not harm the Muslims and do not seek to find mistakes in them! Surely, those who seek to find mistakes in the Muslims, Allaah will expose their own mistakes. He will be exposed even if he is hidden in the most inner-secret place of his house.[1]”

Having correctness in manners are from the teachings of the religious scholars - those taken as an example to follow in their practice.

As for the people of innovation and misguidance, those from them who are falsely perceived as being scholars but in actuality are not people of knowledge, then it is permissible to expose their ignorance and make apparent their faults, with the intention that the masses will be warned against following them. Note, this exposure only applies to the people of innovation and not the mistakes made by an upright scholar, and Allaah Knows Best[2].

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[1] Reported by at-Tirmidhee (2032) on the authority of ‘Abdallah bin ‘Umar [may Allaah be Pleased with him], Ibn Hibbaan in his Saheeh (5763), al-Munthiree in at-Targheeb at-Tarheeb (3/241) and classed as Saheeh by al-Albaanee in Saheeh at-Tirmidhee.

[2] How beautiful is this explanation?! No matter how virtuous a person may be, everyone is prone to error. As Imaam Maalik [may Allaah have Mercy on him] famously said, “Everyone’s statements are either accepted or rejected except for the person in this grave” – he then pointed at the grave of the Prophet [Peace and Blessings of Allaah be upon him]. As infallibility belongs only to Allaah and His Messenger, regardless of the status of the one who makes the mistakes, we are all obliged to point out what is correct as long one is pure in his intention. As for those whose intention is only to defame and insult or to expose, then this is not from the way of the scholars, rather such a degree of immaturity is from the people of innovation. Those with such intentions are sinning gravely and the implications of their sin is severe. Applied to them is the statement of the Prophet, “Whoever goes to war with My Friend then I Proclaim war against such a person.” [Reported by al-Bukhaaree (6502)]. Applied to him is the Statement of Allaah, the Most High,

“Woe to every slanderer and backbiter.” [al-Humazah 104:1].

Applied to him is the Statement of Allaah, the Most High,

“A slanderer, going about with calumnies” [al-Qalam 68:11]

So whoever’s intention is to insult and defame the scholars and raise themselves to a platform which the Salaf refused to give themselves, then we remind them of the statement of Ibn ‘Asaakir [may Allaah have Mercy on him], “The (backbitten) skin of the scholar is poison.” In summary, it is a must to correct what is mistaken and make the truth apparent, however this must be done with proper manners and intent; giving the people of knowledge respect, honour, supplicating for them, seeking forgiveness for them and protecting your tongue against them.