Salafus-Saaliheen سلف صالحين

The Noble Shaykh al-Allaamah Zayd al-Madkhalee (may Allaah preserve him stated):

"Indeed the caller to Allaah is considered a doctor who specializes in treating three well known dangerous abstract sicknesses.

1. The sickness of ignorance which Allaah has warned the seal of the Messengers Muhammad (sallallaahu alayhi wa sallam) as well as His nation from who follow Him (the Prophet) in that. Allaah has said:

"Therefore do not be from the ignorant people."
(al-An'aam: 35)

The Caller To Allaah Is Considered A Doctor

This is an extremely important characteristic which should be found in the individual who is in a position to teach the religion. He should be mindful that he has become an example for others to follow. With this being the case his statements and actions must be in accordance with what Islam legislates and encourages. This also demands that the teacher displays exemplary character, especially when in the presence of others. Allah - The Most High - mentioned in the Glorious Quran concerning Prophet Shua'ib:

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ

{I do not wish to oppose that which I call you to} Surah Hud:88



The famous companion Abu Darda (may Allah be pleased with him) said:



إن أخوف ما أخاف إذا وقفت على الحساب أن يقال لي: قد علمت، فماذا عملت فيما علمت

Indeed my greatest fear concerning standing on the Day of Judgment is that it will be said to me: You have learned, hence what have you done with your knowledge?!

(Jam'e Bayaan al 'Elm wa Fadlihee #647)



Imam al Thahabee mentioned on the authority of Abu 'Umraan who said that Hiram bin Hayaan said:

إِيَّاكُم وَالعَالِمَ الفَاسِقَ.

Beware of the sinful scholar.



When this statement reached 'Umar ibn al Khattaab (ra) he wrote to Hiram inquiring about it. Hiram replied:

مَا أَرَدْتُ إِلاَّ الخَيْرَ، يَكُوْنُ إِمَامٌ يَتَكَلَّمُ بِالعِلْمِ، وَيَعْمَلُ بِالفِسْقِ، وَيُشَبِّهُ عَلَى النَّاسِ، فَيَضِلُّوا

I only intended good oh Leader of the believers! If the scholar speaks with knowledge and then acts with sin, this will confuse the people and they will be led astray. (Tareekh al Islam 5/534)



Sheikh 'Abdul 'Azeez bin Baaz said:



Another matter which relates to the student of knowledge with regards to his position with Allah firstly, and secondly with regards to his brothers and the society, is that he should fear Allah within himself. When he learns something, he is diligent in performing it without delay and procrastination. He learns and he acts upon it. It is incumbent that actions accompany knowledge. The student should constantly bring himself to account. (The Obligation of a Student of Knowledge pg.15)



Sheikh Muhammad bin Saleh al 'Uthaymeen mentioned:

It is incumbent upon the student of knowledge to act upon his knowledge. This includes belief, worship, manners, character and dealings with others. This is the fruit and result of knowledge. The carrier of knowledge is similar to the carrier of a weapon. This weapon could either defend him or harm him. It is because of this that the Prophet (may the Peace and Blessings of Allah be upon him) said:

وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ

The Quran is a proof for you or against you. (Sahih Muslim)

(Mejmoo' Fatawaa 26/80)

It is vital that those who are in positions to teach the Muslim communities realize that they must set a good example and display fear of Allah in private and in open. It is due to this that Imam al 'Awzai'ee mentioned:

كنا نضحك ونمزح ، فلما صرنا يقتدى بنا خشيت أن لا يسعنا التبسم

We used to laugh, but when we became individuals who others followed, I feared that it was no longer befitting for us to smile.

(Al Madkal ila Sunan al Kubraa 1/448)



Although no Muslim would deny the permissibility of laughing, the above narration displays for us the great importance the Salaf gave to being cautious of one's character, especially for those who are looked at as examples in the Muslim communities.



Sheikh Abdul 'Azeez bin Baaz said while discussing the great status that Allah has given to the people of knowledge, he said:

The scholars are on a higher level than the layman. This is due to the enormous effect they have on the people, and the tremendous benefit they disperse to the masses. (Knowledge and the Character of its People pg.7)



It is due to this fact that the Salaf were very keen to monitor the teacher's character before taking knowledge from him. Ibraheem al Nakha'ee said:



كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى هديه وسمته وصلاته ثم أخذوا عنه

If they (students of knowledge) approached an individual for the purpose of study, they would first examine his guidance, character and prayer. Then they would take knowledge from him. (At Temheed 1/48)

In light of this information, it is befitting that the Muslim communities are cautious who they take their knowledge from. They should not lend their ears to any and every individual, even if those individuals claim to have a level of knowledge and are able to benefit others. Rather, the Muslim communities seek to benefit from those who to the best of their ability display exemplified Islamic character. By doing so, these individuals (teachers) have truly helped their Muslim brothers and sisters by first saving themselves, and then trying their level best to save others from a blazing Hell-fire.

The above information is a summarized excerpt of an article soon to be available titled:
The Characteristics of Those Who Knowledge is Taken From
http://salafee.multiply.com/journal

Scholars and Islamic Teachers Act Upon Their Knowledge

Who are we?

[1]: We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of the Messenger of (Allah Sallalahu alaihi wa Sallam), without tahreef (distortion), nor ta‘weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeehta’teel (denial). (resemblance), nor

[2]: We love the Companions of the Messenger of Allah (Sallalahu alaihi wa Sallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet with love that is permitted by the Sharee’ah.

[3]: We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah.

[4]: We despise ’ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.

[5]: We do not accept anything from the books of Fiqh (jurisprudence), nor from the books of Tafsir (explanation of the Qur’an), nor from the ancient stories, nor from the Seerah (biography) of the Prophet, except that which has been confirmed from Allah or from His Messenger. We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and the jurists and other than them. However, we do not accept a ruling, except with an authentic proof.

[6]: We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’an, or the authentic and authoritative hadeeth. And we detest what emanates from many books and admonishers in terms of false stories and weak and fabricated Ahadith.

[7]: We do not perform Takfeer (expel one from Islaam) upon any Muslim due to any sin, except Shirk (polytheism) with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah from that.

[8]: We believe that the Qur’an is the Speech of Allah, it is not created.

[9]: We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what the Salaf of the Ummah were upon; in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk, innovations, and disobedience, and to advise all of the groups that oppose this.’ ‘So co-operating upon righteousness and piety (taqwaa) and mutual advising necessitates warning against evil and not co-operating with the wicked.’

[10]: We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.

[11]: We hold that this multiplicity of present day parties is a reason for the division of the Muslims and their weakness. So therefore, we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.’

[12]: We restrict our understanding of the Book of Allah and the Sunnah of the → Messenger of Allah r to the understanding of the Salaf of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rather, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society what Allâah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islâmic education from the start – without any influence from the disbelieving western education.’

[13]: We believe that politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.

[14]: We believe that there will be no honor or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah.

[15]: We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive Daw’ah.

[16]: We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah.

[17]: Our Daw’ah and our ’Aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold nor silver. We say this so that no one may have hope in buying out our Daw’ah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.

[18]: We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them.

[19]: We do not accept a Fatwaa except from the Book of Allah and the Sunnah of the Messenger of Allah.These are glimpses into our ’Aqeedah and our Daw’ah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allâah knows best.

Endnotes:[1] This explanation of our call has been summarized from Tarjumah Abee ’Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Shaykh Muqbil Ibn Haadee with minor additions from other sources.

[2] al-Furqaan magazine (issue no. 14, p. 15)

[3] From Fiqhul-Waaqi’ (p. 49) of Shaykh al-Albaanee

[4] Fiqhul-Waaqi’ (p. 51)

Our call

Creed of al-Bukhaaree