The Shaykh, may Allah the Most High honor him, said: “My advice to the students of Knowledge is that they seek to be sincere towards Allah in every affair. And that they exert every effort in the path of obtaining the seeking of Knowledge. And that they strive to locate scholars who will support them in seeking Knowledge. And that their concern will be with the books that are focused around the Quran, the Sunnah, and the statements of the rightly guided predecessors. And that they concern themselves with taking notes of the benefits and issues that befall them. And that they constantly review with their colleagues and in reading the books of benefit.
Just as they should strive to apply the knowledge that they call to as well as striving to pass on the benefit to others so that they may be people who guide to the good and who are rightly guided. And that their Da’wah to Allah is based on insight as it should not slip one’s mind that the one who invites to guidance is given a reward like that of the one who follows the guidance up until the Day of Judgment without their reward being depleted in any way. Indeed the one who invites to Allah is rewarded for his invitation and for his goodness towards his Muslim brothers and others whom he gives Da’wah to. He is rewarded the like of the one who is benefited with good because of him. The one who leads others towards guidance has the same reward as the one who is guided.”
In a question to his eminence regarding the curriculum which the students of Knowledge should be cultivated upon he, may Allah the Most High honor him, said: “As it is known those books that are connected with ‘Aqeedah (Islamic Creed), Tafseer (Quranic Commentary), Hadeeth (the Prophetic Narrations), Fiqh (Islamic Jurisprudence) and other subjects. As for ‘Aqeedah (Islamic Creed) then concern must be given towards two categories of books, the first is the books of the Salaf (the rightly guided predecessors) which is built upon the Speech of Allah and the Speech of His Messenger, peace and blessings of Allah be upon him, as well as the Aathaar (statements of the rightly guided predecessors). From those titles which bear the same name are:
One: “as-Sunnah” like “as-Sunnah” of Imam Ahmad bin Hanbal and “as-Sunnah” of ‘Abdullah bin Imaam Ahmad, “as-Sunnah” of al-Marwazee, “as-Sunnah” of Ibn Abee ‘Aasim, "as-Sunnah” of al-Khilaal, and “as-Sunnah” of al-Laalakaaiee.
Two: “ar-Radd ‘alaa al-Jahmiyyah” such as “ar-Radd ‘alaa al-Jahmiyyah” of Imam Ahmad bin Hanbal, “ar-Radd ‘alaa al-Jahmiyyah” of ad-Daarimee, and likewise Ibn Mundah and Ibn Abee ‘Aasim. We would not have known about the existence of “ar-Radd ‘alaa al-Jahmiyyah” by Ibn Abee Haatim but al-Haafith bin Hajar mentioned it in “Fath-ul-Baaree” and conveyed it.
Three: “at-Tawheed” like the book “at-Tawheed” of Ibn Khuzaymah and “at-Tawheed” of Ibn Mundah.
Four: “al-Imaan” such as the book “al-Imaan” by Abee ‘Umar al-‘Adanee, “al-Imaan” by Ibn Abee Shaybah, and “al-Imaan” by Abee ‘Ubayd al-Qaasim bin Salaam.
The second category is those books that rely on the early works such as the books of Shaykh-ul-Islaam Ibn Taymiyyah, Ibn-ul-Qayyim, and Muhammad bin ‘Abdil-Wahhaab, may Allah have mercy upon them all. That is because these books rely on the books of the first category along with being arranged, clarified, and explained in detail.
As for what is related to Tafseer (Quranic Commentary) then concern must be given towards those books that explain the Quran by the Quran, the Sunnah and the statements of the Salaf-us-Saalih (the rightly guided predecessors). From the early works there is the “Tafseer” of Ibn Jareer at-Tabaree and Ibn Katheer.
From the later works then there is “Adhwaa-ul-Bayaan” by ash-Shinqitee, and from the best of the abridged books of Tafseer whose language usage is clear and its mode of expression is smooth, and it is a book that applies to the specific and the general, it is the book “Tayseer-ul-Kareem ar-Rahmaan” by ash-Shaykh ‘Abdur-Rahmaan as-Sa’dee. It is suitable to be read to the general masses of Muslims in the mosques due to its clarity and its eloquent style and due to its avoidance of any obscurity, the mentioning of contradictory statements, or the Israeli traditions. It is free of all of these things.
As for Hadeeth (the Prophetic Narrations) then concern must be given towards the two Saheehs as they both contain various sections on ‘Aqaaid (Belief), ‘Ibaadaat (Worship), and Mu’aamalaat (Business transactions). The Book Saheeh-ul-Bukhaaree opens up with the section on Imaan (Faith) and ends with the section on Tawheed and includes al-Qadr (Divine Decree), al-‘Itisaam bil-Kitaab was-Sunnah (Holding fast to the Book and the Sunnah), and other various sections of belief.
The book Saheeh Muslim opens up with the section on Imaan (Faith) and has a section on al-Qadr (Divine Decree) as well as other sections. Likewise there are the four Sunan, the Musnad of Imam Ahmad, the Sunan of ad-Daarimee, the Muwatta of Maalik and other books which are the Usool (Islamic Foundations) that are referred to and relied on in knowing the narrations of the Messenger of Allah, the peace & blessings of Allah be upon him, and the Aathaar (statements of the rightly guided predecessors).”
His eminence answered a question concerning the correct position that the student of Knowledge should take concerning the issues of dispute that have been related (in the books of Fiqh (Islamic Jurisprudence), so he said, may Allah cause benefit by his knowledge:
“According to what is associated with Fiqh (Islamic Jurisprudence), meaning the Books of Fiqh (Islamic Jurisprudence), then that should be done by researching the statements of the ‘Ulamah (the Scholars of Islam) along with diligence in knowing the proof contained in the Book of Allah and the Sunnah of His Messenger, the peace & blessings of Allah be upon him. And the student of Knowledge must be diligent in knowing the issues of Ijmaa’ (Consensus amongst the Muslim Scholars of Fiqh) in which there is no dispute about the issue and in knowing the evidences regarding the issues of dispute.
This is on the basis that everything in the book is accepted and uncontested yet on the basis that the issues are specified and what the People of Knowledge have said concerning them is known. Likewise the evidences of these statements (must be understood) and (the knowledge) of which one is more acceptable with evidence. The student of Knowledge must have full conviction that the four Imams and others like them strove to reach the truth based on evidences. And that they are not infallible, rather they commit mistakes in addition to being correct. They do not lose a reward or two. If they are correct they are rewarded twice, a reward for their efforts and for being correct. However if they commit a mistake then they are rewarded for their effort and their mistake is forgiven.
It is only right that the student of Knowledge shows respect to the Imams, praising them and benefiting from their knowledge without being partial to any one of them. In this is an implementation of their advices to strive in knowing the evidences and to support the balances between the evidences. And knowing what is more acceptable based on evidence. If the student of Knowledge has the ability to research and deduce a ruling of what is more accepted on his own then let him do so. If not then he must refer to the one who has the ability to do that for him.
And his lessons in Fiqh (Islamic Jurisprudence) can be done by reading from one of the books of the four main schools of Fiqh (Islamic Jurisprudence) or from other such books from the books of the Fuqahaa (the Islamic Jurists) of the Salaf (the rightly guided predecessors).
And his readings and studies should be based upon what is established by evidence. He seeks benefit from their knowledge as Ibn-ul-Qayyim said in the book “ar-Rooh” that the person seeking benefit from the words of the Imams is a great manner of respecting them and mentioning them with words that are befitting and good. He gives a parable saying that seeking benefit from the knowledge of the Imams is a means to obtaining the truth. That is like gathering direction by way of the stars to find the Qiblah (the direction of the Ka’bah) when a person is far from it. However when he reaches it he does not need the direction of the stars. When he reaches the evidence the desired result is attained. And whoever is near the Ka’bah does not need to be guided to it by use of the stars.”
When his eminence was asked about “as-Sahwah al-Islaamiyyah” (the Islamic Awakening) he responded by saying: “No doubt that adherence to what came in the Book of Allah and the Sunnah of His Messenger, the peace & blessings of Allah be upon him and what the Salaf (the rightly guided predecessors) of this Ummah (the Islamic Nation) were upon is the path to safety, success, and peace. The Prophet, the peace & blessings of Allah be upon him said: {whoever amongst you lives after me will see many disputes. My Sunnah and the Sunnah of the rightly guided Muslim rulers after me is obligatory upon you. Bite onto it with your molars and beware of the newly invented matters.}
This narration explains that there will be many disputes and that many will separate themselves. And that a person is not safe unless he follows the straight path which was laid out by the Prophet, the peace & blessings of Allah be upon him, in this narration. This methodology and path is the one that the Salaf (the rightly guided predecessors) of this Ummah (the Islamic Nation), from amongst the companions to those who followed them, were upon. Imam Maalik said, “This nation will never rectify its condition except by what rectified the first nation.” And he also said, “What was not considered a part of the religion in the time of the Prophet, the peace & blessings of Allah be upon him, and his companions will not be considered a part of the religion until the establishment of the Hour.”
So whoever desires happiness and success for himself it will never be obtained except by traversing the guidance of the companions and those after them. When a person does not take from this path then he will be swept away by his desires and seized by the various opinions thus deviating from the path and falling into perilous ground. Allah the Mighty & Majestic says: {this is my straight path, follow it and do not follow the paths that will separate you from His Direction…} al-An’aam: 153
The people in every time and place are not protected from the disputes and disunity except by holding to the truth and the guidance that the Chosen one, the peace & blessings of Allah be upon him, and his noble companions, Allah be pleased with them, were upon.”
And in a question posed to him concerning the Friday sermon and what is appropriate for the Khateeb (the one giving the sermon) to speak about, he, may Allah honor him, said:
“The Khateeb must take great care in benefiting whoever may hear his words. And he addresses the different aspects of ‘Aqeedah (Islamic Creed), explaining it and clarifying it. Likewise he enlightens them to what benefits against those habits and actions that conflict with the truth. He warns them from what causes harm. He gives them insight concerning the affairs of their religion whether that is in their worship to their Lord or in their dealings with others. That is conveyed in words that are clear and based off of the texts of the Book, the Sunnah and the Aathaar (statements of the rightly guided predecessors).
And great care must be taken in outlining the finer points of the sermons and in preparing them. And he must leave off disparagement that leads to harm and disunity and that prevents the people from benefiting. He speaks about what will benefit the people, connecting them to the truth, and teaching them what will benefit them.”
Then he directed his words towards Ansaar-us-Sunnah advising them: “My advice to Ansaar-us-Sunnah and those who have established the Magazine “at-Tawheed” is that they increase their efforts in spreading the truth and in explaining the sound Islamic creed to the people. And on the concentration of adhering to what was revealed in the Book and in the Sunnah as well as what the Salaf of this Ummah were upon. And that all will be a shining example towards goodness since the person influences greatly by the manner in which he gives Da’wah, in his actions, and in his adherence. That is a cause for benefit in Da’wah as the poet said: “And if you did not act in accordance with what you command then you only turn away the one whom you have ordered to adhere.”
Thus the invitation to Allah the Mighty & Majestic is done with action, with statement, and with beneficial words contained in magazines and books. The one who invites to good is rewarded like the one who benefits from the good that he caused as he said, the peace & blessings of Allah be upon him, in the narration of Aboo Hurayrah: {Whoever invites to guidance…to the end of the narration}.”
And he said in regards to himself: “I love my work to be for my own benefit and I hope it will be considered solely for my Lord. I have great love for the companions of the Messenger of Allah, the peace & blessings of Allah be upon him, may Allah be pleased with them. I severely hate the one who hates them and I ask Allah the Most High to grant success in speaking the truth and for sincerity in performing the good deeds and in obtaining the beneficial knowledge and acting in accordance to it indeed He is the One Who hears and Who responds to the supplications.”
The magazine staff thanks Allah Most High for his eminence ash-Shaykh (‘Abdul-Muhsin) and asks Allah to keep him established upon the truth and that Allah cause benefit by his efforts and deeds. And that he expands his life span filled with goodness. Aameen.
Written by the General Editor, the late, Safwat Noor-ud-Deen
Taken from the Egyptian Salafi magazine at-Tawheed published in Dhul-Qi’dah 1415, pgs 6 – 9.
Translated by Thomas Maldonado
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