Turkey in radical revision of Islamic texts

Turkey in radical revision of Islamic texts
By Robert Piggott
Religious affairs correspondent, BBC News


Turkey is preparing to publish a document that represents a revolutionary reinterpretation of Islam - and a controversial and radical modernisation of the religion.
The country's powerful Department of Religious Affairs has commissioned a team of theologians at Ankara University to carry out a fundamental revision of the Hadith, the second most sacred text in Islam after the Koran.
The Hadith is a collection of thousands of sayings reputed to come from the Prophet Muhammad.
As such, it is the principal guide for Muslims in interpreting the Koran and the source of the vast majority of Islamic law, or Sharia.
This is kind of akin to the Christian Reformation. Not exactly the same, but... it's changing the theological foundations of [the] religion
Fadi Hakura,
Turkey expert, Chatham House

But the Turkish state has come to see the Hadith as having an often negative influence on a society it is in a hurry to modernise, and believes it responsible for obscuring the original values of Islam.
It says that a significant number of the sayings were never uttered by Muhammad, and even some that were need now to be reinterpreted.
'Reformation'
Commentators say the very theology of Islam is being reinterpreted in order to effect a radical renewal of the religion.
Its supporters say the spirit of logic and reason inherent in Islam at its foundation 1,400 years ago are being rediscovered. Some believe it could represent the beginning of a reformation in the religion.
Some messages ban women from travelling without their husband's permission... But this isn't a religious ban. It came about because it simply wasn't safe for a woman to travel alone
Prof Mehmet Gormez,
Hadith expert,
Department of Religious Affairs

Turkish officials have been reticent about the revision of the Hadith until now, aware of the controversy it is likely to cause among traditionalist Muslims, but they have spoken to the BBC about the project, and their ambitious aims for it.
The forensic examination of the Hadiths has taken place in Ankara University's School of Theology.
An adviser to the project, Felix Koerner, says some of the sayings - also known individually as "hadiths" - can be shown to have been invented hundreds of years after the Prophet Muhammad died, to serve the purposes of contemporary society.
"Unfortunately you can even justify through alleged hadiths, the Muslim - or pseudo-Muslim - practice of female genital mutilation," he says.
"You can find messages which say 'that is what the Prophet ordered us to do'. But you can show historically how they came into being, as influences from other cultures, that were then projected onto Islamic tradition."
HAVE YOUR SAY Many Hadiths relate to life in the Middle East 1,400 years ago and are no longer relevant Brian, London
The argument is that Islamic tradition has been gradually hijacked by various - often conservative - cultures, seeking to use the religion for various forms of social control.
Leaders of the Hadith project say successive generations have embellished the text, attributing their political aims to the Prophet Muhammad himself.
Revolutionary
Turkey is intent on sweeping away that "cultural baggage" and returning to a form of Islam it claims accords with its original values and those of the Prophet.
But this is where the revolutionary nature of the work becomes apparent. Even some sayings accepted as being genuinely spoken by Muhammad have been altered and reinterpreted.
Prof Mehmet Gormez, a senior official in the Department of Religious Affairs and an expert on the Hadith, gives a telling example.
"There are some messages that ban women from travelling for three days or more without their husband's permission and they are genuine.
"But this isn't a religious ban. It came about because in the Prophet's time it simply wasn't safe for a woman to travel alone like that. But as time has passed, people have made permanent what was only supposed to be a temporary ban for safety reasons."
The project justifies such bold interference in the 1,400-year-old content of the Hadith by rigorous academic research.
Prof Gormez points out that in another speech, the Prophet said "he longed for the day when a woman might travel long distances alone".
So, he argues, it is clear what the Prophet's goal was.
Original spirit
Yet, until now, the ban has remained in the text, and helps to restrict the free movement of some Muslim women to this day.
There's also violence against women within families, including sexual harassment... This does not exist in Islam... we have to explain that to them
Hulya Koc, a "vaize"

As part of its aggressive programme of renewal, Turkey has given theological training to 450 women, and appointed them as senior imams called "vaizes".
They have been given the task of explaining the original spirit of Islam to remote communities in Turkey's vast interior.
One of the women, Hulya Koc, looked out over a sea of headscarves at a town meeting in central Turkey and told the women of the equality, justice and human rights guaranteed by an accurate interpretation of the Koran - one guided and confirmed by the revised Hadith.
She says that, at the moment, Islam is being widely used to justify the violent suppression of women.
"There are honour killings," she explains.
"We hear that some women are being killed when they marry the wrong person or run away with someone they love.
"There's also violence against women within families, including sexual harassment by uncles and others. This does not exist in Islam... we have to explain that to them."
'New Islam'
According to Fadi Hakura, an expert on Turkey from Chatham House in London, Turkey is doing nothing less than recreating Islam - changing it from a religion whose rules must be obeyed, to one designed to serve the needs of people in a modern secular democracy.
He says that to achieve it, the state is fashioning a new Islam.
"This is kind of akin to the Christian Reformation," he says.
"Not exactly the same, but if you think, it's changing the theological foundations of [the] religion. "
Fadi Hakura believes that until now secularist Turkey has been intent on creating a new politics for Islam.
Now, he says, "they are trying to fashion a new Islam."
Significantly, the "Ankara School" of theologians working on the new Hadith have been using Western critical techniques and philosophy.
They have also taken an even bolder step - rejecting a long-established rule of Muslim scholars that later (and often more conservative) texts override earlier ones.
"You have to see them as a whole," says Fadi Hakura.
"You can't say, for example, that the verses of violence override the verses of peace. This is used a lot in the Middle East, this kind of ideology.
"I cannot impress enough how fundamental [this change] is."
Story from BBC NEWS:
http://news.bbc.co.uk/go/pr/fr/-/1/hi/world/europe/7264903.stm

Published: 2008/02/26 14:43:58 GMT

© BBC MMVIII

IT is a good news for us, I hope.......!

Muslim Rape, Feminist Silence

Everyday new statements are made public by prominent Muslims that do more damage to Islam then the west ever could.

Muslim Rape, Feminist Silence
By Jamie Glazov
FrontPageMagazine. com | November 1, 2006
"unveiled women who get raped deserve it"

That’s the Sheikh Taj al-Din al-Hilali, who sparked an international stir by pronouncing that women who do not veil themselves, and allow themselves to be “uncovered meat”, are at fault if they are raped. This is nothing new, of course, and it is somewhat mysterious why the Sheikh’s comments have caused any shock at all, since his view is legitimized by various Islamic texts and numerous social and legal Islamic structures. And that is why back in September 2004 in Denmark , al-Hilali’s Australian counterpart, the Mufti Shahid Mehdi, declared exactly the same thing, stating that unveiled women are “asking for rape.”

All of this, in turn, explains the skyrocketing epidemic of Muslim rape in non-Islamic countries. Muslim newcomers are significantly overrepresented among convicted rapists and rape suspects throughout European nations such as Sweden, Norway, Denmark and Scandinavia.

No wonder why many Muslim rapists openly admit their actions and justify them smugly with casual references to their religious and cultural beliefs. This horrifying phenomenon was on display in a court trial in Australia last year , in which a Muslim rapist, going by the name “MSK”, taunted his sobbing 14-year-old victim and proudly professed the legitimacy of his sexual assaults on young girls by explaining that his victims were not veiled — as the Islamic religion mandates women to be. [1]

“MSK” is from Pakistan. He is doing in Australia what he learned best back home: in some of the most notorious rural areas of Pakistan, gang rape is officially sanctioned as a legitimate form of keeping women marginalized and “in their place.” As noted earlier, certain realms of Islam help institutionalize this form of violent misogyny. The Koran, for instance, permits Muslim men to enslave - and have sexual relations with - the women of unbelievers captured in the spoils of war (Sura 4:23-24). The Islamic legal manual ‘Umdat al-Salik, which is endorsed by Al-Azhar University, the most respected authority in Sunni Islam, sanctions this violence, affirming that Muslims can enslave captured infidel women and make them concubines.

To compound this pathology, a notion has developed within the system of gender apartheid in which Muslims like “MSK” have grown up: the idea that a woman who does not veil herself is somehow responsible for any sexual or physical harm done to her. In the psychopathic mental gymnastics that occur in the perpetrators’ minds, the unveiled woman must be sexually punished for violating the “modesty” code. Thus, when Islamic Muftis like Sheikh Taj al-Din al-Hilali and Shahid Mehdi declare that women who refuse to wear headscarves are “asking for rape,” they are merely regurgitating a popular theme in many segments of Islamic culture.

In traditional Islamic law, rape cannot be proven unless four males testify as witnesses (Sura 24:4 and 24:13). In other words, raped women cannot get justice anywhere Islamic law prevails. More horrifying still, a woman who has the courage to say she was raped, and fails to produce the four male witnesses (which is obviously almost always the case), ends up being punished because her accusation is regarded as an admission of pre-marital sex or adultery. And this is why seventy-five percent of the women in prison in Pakistan are behind bars for the crime of being a victim of rape.

In Holland, myriad women now bear the horrible scar that has infamously become known as “smiley,” whereby one side of the face is cut up from mouth to ear - a war mark left by Muslim rapists as a warning to other women who don’t veil themselves.

In France, the phenomenon of Muslim gang rape as punishment for non-veiling even has a word to describe it: “tournante” (take your turn). In areas where Muslims form the majority (i.e. the Muslim suburb of Courneuve, France), even non-Muslim women feel pressured to veil themselves in fear of Muslim sexual and physical punishment.

In the context of this epidemic of Muslim violence against women, and the open legitimization of it pronounced by Islamic clerics, one would think that the Western feminists of our time would be up in arms, sympathetically coming to the side of their raped sisters and standing up for women’s rights in general.

But this is just not the case.

The West’s leftist feminists are responding with an apathetic heartlessness and deafening silence. [2]

It’s all very much understandable and expected, of course: it is politically correct and cutting-edge to scream with moral indignation about a woman’s right to an abortion in the West, but to actually care for - and come to the public defense of - the female victim of a gang-rape committed by Muslims is unthinkable . This is so because admitting the Muslim rape epidemic, and the theology and institutions on which it is based, and denouncing it, would violate the central code of the “progressive” leftist faith: anti-Americanism and cultural relativism. No culture can be said to be better than any other - unless it is American culture, which is always fair game for derision and ridicule. But to criticize any Third World culture in general - and an adversary culture in particular - is to surrender the political cause and faith.

The worldview of Oslo Professor of Anthropology, Dr. Unni Wikan, is perfect in representing leftist feminists’ stand on Muslim rape and Islamic gender apartheid. Wikan’s solution for the high incidence of Muslims raping Norwegian women stresses neither the punishment of the perpetrators nor the repudiation of the Islamic theology that legitimizes such abuse of women. Instead, Wikan recommends that Norwegian women veil themselves. This is because, in Wikan’s view, Western women must take their share of responsibility for the rapes, since they are not dressing and behaving according to Muslim understanding. The Norwegian women, in her view, are to realize that they live in a multicultural society and should, therefore, adapt themselves to it. Sheikhs Taj al-Din al-Hilali and Shahid Mehdi would be proud.

It has long been evident that Western leftist feminists couldn’t care less about real actual breathing women; they care only about their ideological beliefs. For them, the victims of Muslim rape can be easily forgotten and dismissed — for the pursuit of their ultimate goal: to aid and abet the West’s totalitarian enemies and to wreak the destruction of their own free societies which bestow the individual liberties and rights that they despise and abhor.

NOTES:

[1] Although debate exists about whether Islam enforces women’s veiling, and there are some valiant Islamic reformers fighting for a tolerant Islam that does not enforce veiling, the unfortunate reality is that Muslim fundamentalists find legitimacy for forced veiling in Islamic texts. See Robert Spencer’s Onward Muslim Soldiers, pp. 77-78 and his new book The Truth About Mohammad, pp. 44 and 61.

[2] Dr. Phyllis Chesler has powerfully documented Western feminism’s betrayal of Islamic gender apartheid’s victims in The Death of Feminism.

peoples investigation into 9/11

The spectacular and brazen attacks on the World Trade Center and Pentagon on Sept. 11 shocked the citizens of the United States. Within hours, the Bush Administration, U.S. Intelligence and the corporate media were already naming Osama Bin Ladin as the mastermind behind the attacks. Within just a couple days, a list of alleged suspects was made public by the FBI, and a general outline of how they guess the attacks were carried out was presented.

The list of suspects has since proven to be inaccurate, the official story has numerous holes and glaring inconsistencies, and the FBI itself has admitted, after 8 months of investigation, that it does not have one single piece of hard evidence linking the people they said did it to the planning of the attacks.

The blunt fact is, there is no proof at all that the FBI's alleged suspects, or even Arabs in general actually did carry out the attacks. From the first day, one set of suspects and a theory has been pursued with no success. An honest person would admit that they had made a major mistake by deciding who did it first, and then looking for the evidence to prove the decision correct, rather than openly collecting all the evidence, and looking where it led, no matter where that was.

This of course is assuming that the Bush Administration and the Intelligence community are honestly trying to find out what happened. Given the history of Bush and his Iran/Contra cronies and the track record of the CIA it is not only highly possible that they knew and let the attacks happen, but also that they might have initiated the attacks. There is plenty of evidence of coverup, and no possibility should be ruled out.

With Congress also having a poor record of investigation into governmental crime, it is up to people in this country to lead the way. With the US and other nations using the 911 attacks as an excuse to dominate and kill across the globe, it is the responsibility of the people to set the record straight.

Keeping an open mind to examine all information, wherever it may lead, and courageously pursuing basic investigative questions such as who had motive, who had means, and who benefitted are the means to uncover the truth.



A few unanswered questions

why are there no Arab names on the flight lists?
why when numerous names on the FBI list of 19 alleged hijackers are proven false, has no subsequent list been released by the FBI?
why has no action been taken on the insider stock trades which prove exact foreknowledge? You cannot make anonymous stock trades. . .the identities of those who placed the put options must be known.
why is the FBI dragging its feet in the anthrax case
why is the discrepancy between the quotes from the flight instructors indicating poor piloting skills, and the quotes from civil and miliatry authorities indicating that the pilots of the hijacked planes had to be skilled, never addressed? This one point invalidates the entire FBI scenario
why were the alleged hijackers waltzing around using their own names, when we are being told that it was super secret cells of terrorists who did this?
what were the false names they used? when did they switch from using their real names, to using false names? (remember they were supposed to have used fake names)
who killed the woman the day before she was supposed to testify on her connections to obtaining fake drivers licenses? why was she killed?
Why did the US fake the video of Osama? (not one single person who was shown side by side photos of Osama and the person in the video said they were the same. . .the nose is not even close)


Links to other informative websites

http://www.questionsquestions.net
http://www.copvcia.com
http://www.whatreallyhappened.com
http://www.communitycurrency.org/9-11.html
http://www.communitycurrency.org/MainIndexMX.html

TURKISH SOLDIERS'CEMETERIES IN MYANMAR

NEARLY 2200 TURKISH PRISONERS OF WORLD WAR ONE(1914-1918) LIE BURIED IN VARIOUS PARTS OF MYANMAR (BURMA).



TURKISH WAR CEMETERY IN THAYETMYO , CENTRAL MYANMAR,HAS SOME 14OO GRAVES AND THE ONE AT THE GARRISON TOWN OF MEIKTILA ON THE MAIN YANGON–MANDALAY HIGHWAY HAS NEARLY 800. A TURKISH MOSQUE CAN BE SEEN NEAR IT.



NAMES AND RANKS ARE MENTIONED ON THE GRAVES AND THE DATES OF THEIR DEATHS ARE SHOWN AS DURING THE MIDDLE 1920s. THE CAUSES OF THEIR DEATHS ARE NOT KNOWN (MYSTERY?).



THE TURKS WERE BROUGHT BY THE BRITISH COLONIAL AUTHORITIES AFTER THE FIRST WORLD WAR AS PRISONERS OF WAR.THEY WERE MADE (FORCED?) TO WORK ON ROADS CONSTRUCTION. THE PRESENT HIGHWAYS IN CENTRAL AND UPPER MYANMAR ARE MAINLY THE RESULT OF TURKISH LABOUR. DURING THE CYPRUS CRISIS WE HAD A "CYPRUS IS TURKISH COMMITTEE, BURMA" WHICH SUPPORTED THE TURKISH CYPRIOTS' CLAIMS ON THE BASIS OF GEOGRAPHIC PROXIMITY AND HISTORY. THE TURKISH CYPRIOTS' JOURNAL "HALKIN SESI" PUBLISHED OUR ARTICLE ON TURKISH WAR CEMETERIES IN BURMA AND THIS AROUSED INTEREST AMONG THE TURKS.



THE TURKISH AMBASSADOR RESIDENT IN INDIA, ACCREDITED TO BURMA ALSO, VISITED THE CEMETERIES AND HIS HISTORIAN WIFE MADAM EMEL SEIFULLAH ESIN, WROTE A PASSIONED ARTICLE WITH PHOTOGRAPHS OF THAYETMYO AND MEIKTILA TURKISH CEMETERIES IN 'TURKISH CULTURE', ISTANBUL.



OUR MYANMAR MAGAZINE " ISLAM ALIN" POINTED OUT THAT "THE TURKS BURIED ON OUR SOIL WERE HOLY WARRIORS OF THE ISLAMIC CALIPHATE AND IT IS VERY MERITORIOUS TO VISIT THEIR GRAVES FOR 'ZIYARET' AND TO PRAY FOR THEM".



FEB 19, 2008 MAUNG-KO GHAFFARI

CHIEF EDITOR, " ISLAM ALIN"( THE LIGHT OF ISLAM)

NO 58, 130 STREET, KANDAWGLAY, YANGON _MYANMAR(BURMA)

______________________________________________________________________

MUSLIM JOURNALS & WEBSITES, PLS PUBLICISE.

Alizar bin Elias

Saya Gyi U Nu

Mayor of Yammar Watti, Shwe Taung Thargathu @ Mohamed Kassim @ Saya Gyi U Nu (Great Teacher or Guru) was a very famous Burmese Muslim writer during King Bodawpaya. He had written and translated a lot of Islamic religious books. He used Pali and other words and terms from the Burmese religious literature to Burmanise the Islamic literature. Combined with his flowery, poetic Burmese writing, his books are regarded as Myanmar Muslims’ classics. [157] Bodawpaya appointed him as the head of the mission to India to collect and bring back books and Scriptures in Sanskrit, Hindi Urdu and Persian. [158] Saya Gyi U Nu was appointed as the Mayor of Yammar Wati with the Shwe Taung Tharga title. [159] But recent military rulers prohibited the Muslims from using these Pali words and terms in Islamic religious books.

http://sanooaung.wordpress.com/2007/10/13/islam-in-myanmar-burmese-muslim-personalities-and-references/

Does God Exit ?

An atheist professor of philosophy speaks to his class on the problem science has with God, The Almighty.

He asks one of his new students to stand and.....

Prof:
So you believe in God?

Student:
Absolutely, sir.

Prof :
Is God good?

Student:
Sure.

Prof:
Is God all-powerful?

Student:
Yes.

Prof:
My brother died of cancer even though he prayed to God to heal him.

Most of us would attempt to help others who are ill. But God didn't. How is this God good then? Hmm?

(Student is silent.)

Prof:
You can't answer, can you? Let's start again, young fella. Is God good?

Student:
Yes.

Prof:
Is Satan good?

Student :
No.

Prof:
Where does Satan come from?

Student:
From...God.. .

Prof:
That's right. Tell me son, is there evil in this world?

Student:
Yes.

Prof:
Evil is everywhere, isn't it? And God did make everything. Correct?

Student:
Yes.

Prof:
So who created evil?
(Student does not answer.)

Prof:
Is there sickness? Immorality? Hatred? Ugliness? All these terrible things exist in the world, don't they?

Student:
Yes, sir.

Prof:
So, who created them?
(Student has no answer.)

Prof:
Science says you have 5 senses you use to identify and observe the world around you.
Tell me, son...Have you ever
seen God?

Student:
No, sir.

Prof:
Tell us if you have ever heard your God?

Student:
No, sir.

Prof:
Have you ever felt your God, tasted your God, smelt your God? Have you ever had any sensory perception of God for that matter?

Student:
No, sir. I'm afraid I haven't.

Prof:
Yet you still believe in Him?

Student:
Yes.

Prof:
According to empirical, testable, demonstrable protocol, science says your GOD doesn't exist.
What do you say to that, son?

Student:
Nothing. I only have my faith.

Prof:
Yes. Faith. And that is the problem science has.

Student:
Professor, is there such a thing as heat?

Prof:
Yes.

Student:
And is there such a thing as cold?

Prof:
Yes.

Student:
No sir. There isn't.
(The lecture theatre becomes very quiet with this turn of events.)

Student:
Sir, you can have lots of heat, even more heat, superheat, mega heat, white heat, a little heat or no heat.

But we don't have anything called cold. We can hit 458 degrees below zero which is no heat, but we can't go any further after that.

There is no such thing as cold . Cold is only a word we use to describe the absence of heat We cannot measure cold. Heat is energy . Cold is not the opposite of heat, sir, just the absence of it .

(There is pin-drop silence in the lecture theatre.)

Student:
What about darkness, Professor? Is there such a thing as darkness?

Prof:
Yes. What is night if there isn't darkness?

Student :
You're wrong again, sir. Darkness is the absence of something. You can have low light, normal light, bright light, flashing light....But if

you have no light constantly, you have nothing and it's called darkness, isn't it? In reality, darkness isn't. If it were you would be able to make
darkness darker, wouldn't you?

Prof:
So what is the point you are making, young man?

Student:
Sir, my point is your philosophical premise is flawed.

Prof:
Flawed? Can you explain how?

Student:
Sir, you are working on the premise of duality. You argue there is life and then there is death, a good God and a bad God. You are viewing the concept of God as something finite, something we can measure. Sir, science can't even explain a thought. It uses electricity and magnetism, but has never seen, much less fully understood either one.To view death as the opposite of life is to be ignorant of the fact that death cannot exist as a substantive thing. Death is not the opposite of life: just the absence of it.

Now tell me, Professor.Do you teach your students that they evolved from a monkey?

Prof:
If you are referring to the natural evolutionary process, yes, of course, I do.

Student:
Have you ever observed evolution with your own eyes, sir?

(The Professor shakes his head with a smile, beginning to realize where the argument is going.)

Student:
Since no one has ever observed the process of evolution at work and cannot even prove that this process is an on-going endeavor, are you not teaching your opinion, sir? Are you not a scientist but a preacher? (The class is in uproar.)

Student:
Is there anyone in the class who has ever seen the Professor's brain?

(The class breaks out into laughter.)

Student :
Is there anyone here who has ever heard the Professor's brain, felt it, touched or smelt it? No one appears to have done so. So, according to the established rules of empirical, stable, demonstrable protocol, science says that you have no brain,sir.
With all due respect, sir, how do we then trust your lectures, sir?

(The room is silent. The professor stares at the student, his face unfathomable. )

Prof:
I guess you'll have to take them on faith, son.

Student:
That is it sir... The link between man & god is FAITH . That is all that keeps things moving & alive.

Burma Heading Towards the Worst

Burma's national icon of democracy, peace and liberty, Daw Aung San Suu Kyie has cautioned the people of Burma to prepare for the worst, during a rare meeting with the members of her party, the National League for Democracy on Jan 30.2008, after she was allowed a rare respite from house arrest. She criticized the series of meetings she has held with the military junta's Liaison Minister, Aung Kyi for failing to yield any tangible result towards the achievement of any political reform. So, it is clear that Burma is heading to witness another grim showbiz of blood-bath which may be the worst in the history of Burma, if the military rulers stick to their hardline stance to grind the hopes of the people of Burma under their despotic wheel and thus to defy the international outcry to restore peace and democracy in Burma.

During the long 46 years of unbroken military rule since 1962, Burma has witnessed many episodes of brutalities and tyranny of the army who have always treated the guns as not for shooting upwards, but to shoot directly at those who raise their voice against the military rule.

On July 7.1962, the army has indiscriminately massacred more than 100 students of Rangoon University, wounded many others and arrested about 3000 students, simply because they raised their protest against some rules and regulations which were imposed upon them by the regime restricting their usual movement same as those in the military barracks, prohibiting students coming in or going out after 8 pm and signing the register book to ascertain that they were in. Such rules sent students to bed hungry because the dinner provided by the hall was served from 4.30 to 6.30 pm and supper was not provided by the hall and the students had to manage it according to their convenience.

However, in the morning of the 7th July 1962, the campus was surrounded by about 2000 soldiers. At first an exchange of abuses took place between the students and the soldiers. The soldiers were just waiting for the order to shoot. At dusk the order was given and the shooting began in no time which lasted about half an hour. The death toll of the students was 135 according to the students source and 34 according to the govt announcement. After the shooting, the campus was cleared up, the dead and the wounded were carried away and at midnight the historic "Students Union Building" was dynamited and bulldozed. Everything was done swiftly and precisely. Next morning everything was normal and quiet. (Details in " Burma: Nationalism and Ideology", by Dr Shwe Lu Maung).

Similar grim showbiz was perpetrated by the military regime on 11 December 1974 , where hundreds of university students were brutally killed by the army following the tug-of-war over the siege of the body of U Thant, the Ex-Secretary General of the UN. U Thant was and still is regarded by the people of Burma as a most serene and brightest son of Burma. However, the students were massacred because they wanted to put the body of U Thant to final rest in an honorable site which would stand for the people of Burma as the milestone of glory and pride. But Gen. Ne Win wanted to bury the body in a common cemetery of "Kyandaw" where the body of notorious Khine May Than (Ne Win's first legal wife) was buried.

Thus, there arose a tense situation centering the siege of the body. At this critical situation, once the students seizing the body buried it in the ground of the Students Union Building of Rangoon University on 10th December 1974. But next morning at about 5 am, the army entered the campus using tanks. The Chancellor Gate was first bulldozed off. The army began arresting everybody on the way and herded them off in the military trucks. When the soldiers started digging for the body, students began to march onward to stop them. Then began indiscriminate shooting. When the body was raised, there was a tug-of-war over the body.

All those students who rushed onwards to snatch the body of U Thant, were shot dead. A popular high school girl student, Khin Khin Myint (?), was one of those who clung on to the coffin of U Thant. First the soldiers began to kick her down to depart her from the coffin, later seeing that she was not leaving the coffin off, the soldiers shot her down. Thus, the UN flag with which the body of U Thant was wrapped, was drenched with the blood of the students.

During the great Pro-Democracy Uprising of 1988 which is known as "8888 Uprising" and is regarded as a national revolution in Burma, over 3,000 democracy-seeking civilians including students, monks, government employees, workers, farmers, traders and even housewives, were brutally killed and thousands of others have been either maimed or imprisoned without any trial.

During the recent anti-military protest known as "Saffron Revolution", the world has awfully witnessed how brutally the army can quash the peaceful demonstrations led by the revered Monks. It was the biggest anti-junta protests for nearly 20 years. During this anti-military protests tens of thousands of the people took to the streets with the monks leading the demonstrations, wearing deep maroon robes, where over one hundred peaceful demonstrators including monks, students and the public were killed and thousands of others were arrested.

There is no denying the fact that the words of frustration of Daw Aung San Suu Kyie came out due to the lack of any progress at the current pace of her talks with the military junta's Liaison Minister for political reforms in Burma, because the military regime has no interest to listen to what the people of Burma want or to what the international community says.

However, It is no more difficult to understand that Professor Ibrahim Gambari who has been appointed by the UN Chief as an special envoy to Burma to assist "in the process of national reconciliation through dialogue", has already been bracketed by the military rulers and there is no more way for him to play an effective role in the process of democratization of Burma.

It is nothing unusual that the army who have enjoyed the taste of absolute power in celestial delight for nearly half a century, can not give it up so easily. They will stick to their position at any cost, no matter for them what amount of bloods are spilled on the streets of Burma or what amount of tears are rolling down the cheeks of the groaning people of Burma. But the point which seriously frustrates the international peace loving community is that the Security Council of the UN, which is believed to be the custodian of the world peace, has failed to adopt an unanimous resolution to compel the junta to bow their head to the international pressure, due to stiff resistance from veto-wielding council members China and Russia, except showing some face-saving episodes .

Nevertheless, the people of Burma have demonstrated many times in the past that they have the courage to stare at the eye of death and to move onward under the shower of bullets and the flash of machine guns, no matter whether they are bruised or bleeding or racked with thirst. They did not wait to see whether the UNSC can move or whether the ASEAN can give up their soft stance on Burma in line with its general policy of non-interference in domestic affairs (?) of Burma.

The people of Burma have never given up their struggle of defying the military rulers in whatever means they could avail. They have been resorting to hit-and-run protests in different parts of the country including Rangoon. They are posting posters calling for the release of all political prisoners, Buddhist monks and Daw Aung San Suu Kyi. They are raising their voice through all available means against the despotic regime, be that music or short story or internet or any other literary works. Now, it is clear that the people of Burma will not wait to see whether Mr Gambari can bring any tangible result or whether his travel to a number of countries including Burma's neighboring country like India can make any difference. They also will not wait to see whether there will be any progress in the efforts of Mr. Peiro Fassino, the European Special Envoy for Burma, who has been continuously taking initiatives and seeking cooperation from China, India, ASEAN countries and Japan.

Now, it is time for the international community to see what notch of the worst episodes is going to be added in the scale of brutalities of the Burmese military rulers.#
........................................................................
By: Ahmedur Rahman Farooq

What Our Scholars Said About Debate

“A debate is only justified to unveil truth, so that the more knowledgeable should impart knowledge to the less knowledgeable, and to stimulate a weaker intellect.” - adh-Dhahabi

“I never talked with someone but sincerely wished that Allah guard him, protect him from sin and misdeed, and guide him; and I never debated with someone but sincerely wished that we would come upon truth, regardless of whether he or I should be the one to think of it first.” - Imam al-Shafi`i

“Cooperation in seeking truth is inherent to religion, but sincerity in the pursuit of truth can be distinguished y certain conditions and signs. A diligent seeker of truth may be compared to one who is looking for his lost camel. It would be immaterial for him if he or another person should be the one to find it. Likewise, a sincere truth-seeker would perceive his partner as a helper rather than an adversary, and would be grateful to him if he should guide him to truth.” - Al-Ghazali

“If quoting, maintain accuracy; if claiming, provide proof.” [An aphorism of Muslim scholars]

“Some scholars used to excuse anyone who disagrees with them in debatable matters, and did not insist that he should accept their view. - Ibn Qudama [Al-Mughni]

“My viewpoint is right, but can be wrong; and my adversary’s viewpoint is wrong, but can be right.” [An aphorism of Muslim scholars]

“I have never debated with a knowledgeable person but beaten him, and I have never debated with an ignorant person but been beaten by him.” - Imam al-Shafi`i

“Let each one of the debaters accept statements of the other party supported with proof. By doing that, he would demonstrate a nobility and self-respect, and he would prove himself to be an acceptor of truth.” - Ibn Akeel

“Over-enthusiasm is a mark of corrupted scholars, even when the case they are defending is true. By showing excessive enthusiasm for truth and their contempt of their opponents, the latter would be stimulated to retaliate and react in the same manner. They would be driven to stand for falsehood and to be true to the label attributed to them…If the champions of truth had spoken kindly to them avoiding publicity and humiliation they would have succeeded in winning them over. But as it is, a person who enjoys a place of prestige is strongly inclined to preserve his position by attracting followers, and the only way to that is to boast and to attack or curse adversaries.” - Al-Ghazali

“I never debate with someone and he accepts my proof except that I hold him in high esteem, and I never debate with someone and he refuses my proof except that I lose all esteem for him.” - Imam al-Shafi`i

“If you sit with scholars, my son, be more interested in listening than in speaking. Learn good listening just as you learn good speaking. Never interrupt a speaker, even if he takes long, until he comes to an end.” -Advice of Al-Hasan ibn Ali (radhiallahu `anhu) to his son.

“Learn good listening just as you learn good speaking. To be a good listener, you should give a speaker time until he concludes, not seeming anxious to reply. Have your face and look in the direction of the speaker and try to understand what he says.” - Ibn al-Muqaffa`

by Shaykh Saleh Abdullah bin Humaid

Excerpted from "Islamic Principles and Rules of Debate"
© Al-Manara

What Now?

From the author's book inspired by the last part of the hadeeth: "The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five (matters): about his life - how he spent it; about his youth - how he took care of it; about his wealth - how he earned it; and where he spent it; and about that which he acted upon from the knowledge he acquired." [at-Tirmidhi, As-Silsilah as-Sahihah #946]

Maybe now one will strive to listen to more audio tapes on beneficial knowledge and attend talks and exhortations or read more beneficial books. Ponder upon the saying of the Messenger of Allaah, sallallaahu `alaihi wa sallam "…and what he acted upon from the knowledge he acquired", and know, that you are accountable in front of Allaah for everything that you knew.

Check yourself before you try to seek increase through reading and listening to lectures and convert the knowledge that you already have into actions that accompany you as you live.

Knowledge reaches you of the impressibility of usury, ask yourself: Have I fulfilled acting upon this knowledge, and left off all dealings with interest? You are required now to act by leaving off dealings with it, before anything else.

One reads the texts obligating the lowering of the gaze – so are you amongst those who lower their gaze from that which Allaah the Glorified has made haraam? If the answer is no then there is no need to inquire about lectures that may deal with topics already materialised in you, for what you need most at this state is to be lowering your gaze and studying all that would contribute towards implementing this matter, by reading listening and generally learning.

Study these hindrances that you may remove yourself from them, and search in books and audio tapes in order to make this goal easy.

by Shaykh Husayn al-Awaaishah

Adorning Knowledge With Actions
© 1999 Al-Hidaayah Publishing and Distribution

Three Aathaar on Knowledge

Sufyaan Ath-Thawree, raHimahullaah, said: "The excellence of knowledge is due only to the fact that it causes a person to fear and obey Allaah, otherwise it is just like anything else." [Related by ibn Rajab]

Al-Hasan al-Basree, raHimahullaah, said: "Whoever learns something in the name of Allaah, seeking that which is with Him, he will win. And whoever learns something for other than Allaah, he will not reach the goal, nor will his acquired knowledge bring him closer to Allaah." [Related by Ibn ul Jawzee]

Ibn Mas`ood, raDiallaahu `anhu, said: "True knowledge is not measured in relationship to how much you memorize and then narrate, but rather, true knowledge is an expression of piety [protecting oneself from what Allaah prohibited and acting upon what He mandated]."Also, "Study and act upon what you learn." [Related by Abu Na`eem]

The Sources of Knowledge and Their Interpretation

Innal hamdalillaahi nahmaduhu wa nasta`eenuhu wa nastaghfiruh, wa na`oodhubillaahi min shuroori anfusinaa wa sayyi'aati a`maalinaa, wa may yahdi llaahu fa huwal muhtad, wa may yudhlil fa lan tajida lahu waliyyan murshidaa, thumma ammaa ba`d:

For us Muslims there are two sources of knowledge:

The wahee (revelation), i.e. God's words
God's creation
In this we differ with the atheists, the materialists, and all those who don't believe in God or who don't have a reliable book which is the word of God. For them the only source of knowledge is the world, God's creation.

We know that there is something that is called the scientific method. And that is the method which enables us to obtain the facts, the true facts from the world. We as Muslims also believe that there is a method, you can also call it a scientific method, for obtaining the facts from the other source. So just as there is a method, scientific method, which if you follow, then you can obtain the facts from the nature, society etc..there is also a method which must be followed if you want to arrive at reliable facts that are contained in the Qur'aan and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

So these are our two sources. Those sources are reliable for the Muslim. Because Allaah subhaanahu wa ta'aalaa created this world and Allaah subhaanahu wa ta'aalaa revealed the words. So whatever we find by observation, experiment, to be a fact, then a Muslim should not deny that fact. Many people think that for a Muslim only the facts which are stated in the Qur'aan are the true facts. They think that if there is a fact which is scientifically proved, then to accept it - some of them think - you have to find evidence for it in the Qur'aan. No. This is a reliable source, that is a reliable source. We don't have to find evidence for the truth of what Allaah said in nature, neither do we have to find evidence for what is stated in nature in the Qur'aan or the Sunnah of the Prophet, sallallaahu 'alaihi wa sallam. I am saying, it is not necessary, but sometimes it increases a person's belief, if you find something that Allaah states in the Qur'aan especially if it is something which was not known by people at the time of the Prophet sallallaahu 'alaihi wa sallam and was discovered only few hundred years later. This then increases a person's faith. It gives him more confidence. He believes in the Qur'aan, but this increases his faith, that this Qur'aan must be from Allaah subhaanahu wa ta'aalaa, otherwise how could anyone at the time of the Prophet know something to be true which would be discovered only in the 20th century so it is not necessary but it helps.

So this is the first point that both these sources are reliable sources. We don't have this contradiction between between science and religion. Allaah subhaanahu wa ta'aalaa said in the Qur'aan: "W'Allaahu akhrajakum mim-buTooni ummahaatikum laa ta'lamoona shay'aa."

When Allaah brought you out of the wombs of your mothers you knew nothing ...Wa ja'ala lakumu-s-sam'a wal-abSaara wal-afi'idah." [An-Nahl 16:78]

...then He provided you with hearing, sight and mind.

So when Allaah created us, when He brought us from the wombs of our mothers, we were ignorant. How do we acquire knowledge by these means? Sense and the mind, there is no other way of acquiring knowledge. Even the knowledge of the Qur'aan, how do we know the Qur'aan? We hear it or we read it, so we have to use our senses. And we have to be reasonable, we have to have reason, be rational. Otherwise you cannot understand any speech, whether it is Allaah's speech or someone else's speech.

We need also these means to acquire knowledge from the nature, so the means by which we acquire knowledge are the same for the religion and for the nature.

What if there is a contradiction between the two. What do we do? Suppose we hear in the Qur'aan or in an authentic hadeeth that so and so is the case. And then the scientists tell us otherwise. The answer is that there cannot be real contradiction. Otherwise this would not be revelation. If Allaah created the world, He knows what He created. And we know for sure, that this Qur'aan is Allaah's Word. And Allaah is not deceptive, He is Truthful. So He cannot create the world in one way and tell us about it in another way. If we know for sure that something is the case in the world, and someone tells us that Allaah tells us otherwise, we say, "No, that is not true."

That is why some of the wise Christians, because of the contradictions like this between the Bible and the definite scientific truths, these Christians, they came to the conclusion that this Bible cannot be the word of God, at least not everything in it. I remember reading an example, someone you see the fundamentalists believe that the Bible is the word of God.

Someone who was an opponent of the fundamentalist, said that there is a verse in the Bible which says that the rabbit chews. He said that this is not true, we know that the rabbit doesn't chew, but it moves its mouth in a way which might seem to a person who is not scientific that it chews just as a camel, say, does. So he said that it is Allaah who created the rabbit so Allaah knows whether the rabbit chews or not. So if someone says that Allaah said that the rabbit chews, then this means that he doesn't know, that the person who said this doesn't know, so this cannot be Allaah subhaanahu wa ta'aalaa.

So the first truth is that there cannot be real contradiction, there cannot be real contradiction. If we know for sure that this is what Allaah said and we know for sure that this is the meaning of what He said, or we know for sure that this is a hadeeth of the Prophet, and we are positive about the meaning of that hadeeth, and also here, we know for sure that this is a scientific fact, it is not a theory, it is a proven fact, then there cannot be any contradiction between the two. So this means that the contradiction has to be apparent.

I am paraphrasing now what Ibn Taymeeyah said. He says, revelation and reason - and instead of reason I am just putting science because for them al-'aql can include this). Now I will ask you another question that might be easy. Suppose we know for sure - and when I say for sure that means that the hadeeth is authentic and that the meaning is also definite - that this is what the Prophet sallallaahu 'alaihi wa sallam said. But here there is a theory, one scientist said so and so, but it is not a proven scientific fact. Which one do we prefer, which one do we take? The first one, it is very clear.

Now, suppose it is the other way around. Suppose we know for sure that this is a scientific fact, but we are not sure, say, about the authenticity of the hadeeth, now which one do we prefer? We take the scientific fact, we are sure about it [unlike this particular hadeeth which has not be proven to be definitely authentic, so it is missing one of two conditions: authenticity and clarity of its meaning]. Suppose we are sure about the authenticity of the hadeeth, but we are not very sure about the meaning, and here we are sure, what do we do? Take the scientific fact, again [and use it to clarify the meaning of the authentic hadeeth whose meaning is not certain/definite].

So he said that we prefer whatever is certain/definite (qaTa'ee), something in which there is no doubt. So we prefer this all the time. If one of them, irrespective whether it is revelation or creation, orscience, we put the one that is sure or certain before the one in which there is some doubt. Then again he asks a third question. What do we do if neither is certain. We are not very sure, say, about the authenticity or the meaning, and here the scientific evidence is not conclusive. What do we do? He said that at least for the time being, we prefer the one that has more evidence behind it. I am sure that this is not easy to measure, but so we either postpone - we say we don't know - or, if we have to chose, we do what Ibn Taymeeyah said, we take that one which has more evidence to support it.

Now, we as Muslims view the Qur'aan, our approach to the Qur'aan, is in many ways like the approach of the scientist to nature. Suppose that the scientist discovered a certain fact, but then he discovered another fact, which seems to him to contradicts the first fact. What does he do? Does he say, this contradiction is inherent in the nature. so there is no use in studying, and i go and do something else?

What does he do, what does he believe in his heart? Why does he go on making research? He thinks that he can reconcile it. He believes that there is no real contradiction in nature. The same thing with the Qur'aan. We come to the Qur'aan, the word of Allaah subhaanahu wa ta'aalaa so there can be no contradiction. So if you find an aayah which seems to you to contradict another aayah or a hadeeth, don't be upset, don't let shaytaan make waswasa (whispering) in your heart.

Say to yourself if a non-believing scientist doesn't have a psychological problem when he finds phenomena which seem to him to be contradictory he doesn't have any problem because he believes, he is positive that this contradiction is only apparent.

For example, i remember once in school the teacher said the first time when the degree at which water boils was discovered, this was in ordinary place this, we say at such and such degree water boils, then some scientists were travelling, they were at a very high place, like a mountain or so. They discovered that water could boil at a lower degree. They didn't say that there is a contradiction, or that there are two laws for water. They continued making research until they discovered there is a relationship between temperature and pressure.

The same applies here, if you find an aayah or a hadeeth which seems to you to contradict another hadeeth or an aayah be sure that the contradiction is only in your head, be sure that this is only due to your ignorance. Be sure there cannot be real contradiction between any two verses of the Qur'aan or any verse of the Qur'aan and an authentic verse of the Prophet or any two authentic hadeeths of the Prophet. There are many ways of reconciling the seemingly contradicting statements.

Scientists have theories, they don't rely only on individual facts. They have theories which explain the facts. We have something very similar also. And this is what they call fiqh. A faqeeh is not someone who just knows different rulings on different matters, that the ruling here is this, that the ruling here is that. No, a faqeeh is someone who has a comprehensive view of the religion, he knows that in religion there are things, like laws, which govern these individual facts and truths, so he views these individual facts in the light of these main and comprehensive statements that are found in the Qur'aan or the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, or sometimes the statements that are formulated by the 'ulamaa themselves. And this is what you find in usool ul-fiqh. So this is our approach to the Qur'aan and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

Now we come to what I call the scientific method. What is the method that enbales us to get at the true meaning of the Qur'aan or the Sunnah of the Prophet salallaahu 'alaihi wa sallam?

The first one is language. The difference between revelation and creation is that creation are things, so the method that suits them is observation. You hear or you see something. Here - in the case of revelation, we have words, and the most important thing about understanding words is to understand the language. So you find it repeated in many verses in the Qur'aan that this is an Arabic Qur'aan. You can see that it is in Arabic, but Allaah subhaanahu wa ta'aalaa stated this fact. It is obvious but He repeated it so that no one can interpret the Qur'aan in a way which contradicts the Arabic language.

So the Qur'aan is Arabic, therefore the first requirement for understanding the Qur'aan is to understand the Arabic language. This is for someone - not for someone who relies on translation, of course, because translation itself is based on the understanding - we are talking about someone who wants to go directly to the Qur'aan. Otherwise there are Arabic speaking people who cannot go directly to the Qur'aan, they have to depend on what the 'ulamaa say, the 'ulamaa who understood the Arabic language of the Qur'aan because the Arabic language of the Qur'aan is not the Arabic that we use in our every day life. I speak Arabic, but I have to read tafseer. There is many words whose meaning is not familiar to Arabic speaking people so they have to go to the dictionaries or commentaries on the Qur'aan. But this is very important, that this Qur'aan is Arabic, and the Arabic of the Qur'aan is the Arabic which was spoken at the time of the Prophet sallallaahu 'alaihi wa sallam. We who speaks modern Arabic sometimes makes mistakes which a person who reads a translation doesn't make. Why? Because some of these words that are used in the Qur'aan acquire new meanings, that were not known at the time of the Prophet, so many of us when we read, we give a word of the Qur'aan the modern meaning which is very different from the original classical meaning.

So we have to interpret the Qur'aan according to the Arabic language which was spoken at the time of the Prophet sallallaahu 'alaihi wa sallam. Not any Arabic that was spoken after the time of the Prophet sallallaahu 'alaihi wa sallam.

Many of the people who deviated, who gave the Qur'aan the meanings which are not true, they violated this first rule. They had to. If you want to make any distortions in the Qur'aan then you have to violate the Arabic language. Many of the people like the mutasawwifa, some of the mu'tazila, even some contemporary people whom we call "modernists", who want to interpret the Qur'aan to make it compatible with some western views, they have to deviate from this.

The second requirement is what we call "tafseerun-nassi bin-nass." Nass is a statement. Statement in the Qur'aan must be interpreted, after we know the general Arabic meaning, by going to the Qur'aan itself. Because the Qur'aan, as they say in Arabic, "yufassiru ba'duhu ba'dan," that the Qur'aan itself explains the Qur'aan. So you find something stated in very general terms in one verse, then it is explained in details in another verse. So you say the meaning of this aayah is this aayah.

The same applies to the hadeeth of the Prophet, we interpret the Qur'aan in the light of the hadeeth of the Prophet, because the Qur'aan itself tells us that the task of the Prophet sallallaahu 'alaihi wa sallam is to interpret the Qur'aan, to explain the Qur'aan. He explained the Qur'aan by his words and by his deeds. So we know for sure that whatever the Prophet says does not contradict any verse in the Qur'aan, because his task, his duty is to explain the Qur'aan, not to contradict it. And we know for sure that whatever the Prophet did is something which at least is allowed in the Qur'aan. So if the Prophet does something, then we don't accept the claim of anyone that says this is haraam in the Qur'aan. So we interpret the Qur'aan in the light of the Qur'aan, we interpret the Qur'aan in the light of Sunnah, we interpret the Sunnah in the light of the Sunnah.

The third requirement for a proper understanding of the Qur'aan is the sayings, the commentaries, the explanations of the Companions of the Prophet. They have a special position, not because we believe that they are ma'sooomeen, infallible, but for a very good reason: Firstly because the language of the Qur'aan is the langague which they used to speak in their every-day life, the classical language, so they understood it better than the later generations.

Secondly, because they lived with the Prophet sallallaahu 'alaihi wa sallam, they knew the occasions, the circumstances in which the verses of the Qur'aan were revealed. And thirdly, because it might be that the meaning which they attribute to the Qur'aan might be something that they understood from the Prophet sallallaahu 'alaihi wa sallam, even if they didn't quote the Prophet. But this is what they understood for him. And fourthly, because they are the best of the muslims, they are not like the Prophet, they are not infallible, but they are the best of Muslims.

So we know that none of them would say that this verse is so and so if he is not sure that this is the meaning and if he is not sure, he would say," I am not sure." If he knows, he would say, "I think it is so and so". So this is the third requirement...

If there is concensus, ijmaa', that has to be taken to be the meaning of the aayah or the hadeeth of the Prophet sallallaahu 'alaihi wa sallam. There is also what is called Qiyaas. Qiyaas is not a means of obtaining facts directly from the Qur'aan but it is a way of knowning the ruling, the "hukm", of something which is not mentioned specifically in the Qur'aan. Qiyaas - as the word analogy explains: We read in the Qur'aan and the Hadeeth that the ruling on A is B. Now, we find something X which is similar to A. So we say that the ruling on this X is also B, because of the similarity between the two. This is what they call Qiyaas.

The sixth - a very important requirement - is sincerity. Any person, even if he is not a Muslim, he can master the language, he can read and learn by heart the ahaadeeth of the Prophet, or the verses from the Qur'aan, he can know the superficial meaning of these verses, but Allaah subhaanahu wa ta'aalaa will not give the real meaning, the meaning that influences a person's life and gives him hidaayah, guidance, Allaah subhaanahu wa ta'aalaa will not give that except to someone who is sincere.

We do our best to acquire all the necessary means of understanding the Qur'aan and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, we try you learn Arabic, we think and ponder over the verses, we read as many as ahaadeth of the Prophet sallallaahu 'alaihi wa sallam, we read the sayings of the Companions, so we do our best, but that is not enough. We have to also pray to Allah subhaanahu wa ta'aalaa to give us knowledge, we have to be very sincere.

Ibn Taymeeyah said, "I used to read a 100 tafaseer on one verse then I would go to the mosque and say, Yaa mu'allimul khaleeli 'alimnee. O you who taught Ibraaheem, khaleel, teach me. It is because of this that our great 'ulamaa acquired this vast knowledge that they acquired. They did not only learn the ahaadeeth and the verses by the heart, they did not only learn the rulings on individual matters, but Allaah gave them fiqh, this comprehensive knowledge of the Qur'aan and of the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

by Dr. Ja`far Sheikh Idris

The Self-Evidence of Truth

Having asserted that variation in people's intellects, conceptions and propensity for conflict is a fact, it is important to add that Allah has distinguished the way of truth with landmarks and signs. If we refer again to the above verse: "If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute, except those on whom thy Lord hath bestowed Ms mercy", the last part is referring to this evidence of truth. In another verse this point is more obvious: " God by his grace guided the believers to the truth" [2: 213].

Free from the control of desires and whims, the self of man will not fail to arrive at truth if he searches diligently for it. Man has been endowed since original creation with a guide within himself to indicate truth. This is the purport of the following verse from the Qur’an: "So set thy face steadily and truly to the faith: establish God's handiwork according to the pattern on which He has made mankind: No change let there be in the work wrought by God: that is the standard religion: but most among mankind understand not." [30:30]

The following tradition of the Prophet's replicates the same point: "Every newborn is endowed with fitrah (original uncorrupted state) It is its parents who later make of it a Jew, a Christian or a Magus; the same way as animals are born whole with the noses intact It is humans who later cut off the noses."

The fundamentals of faith, the main virtues and the main vices, such as all sensible people would unanimously agree upon, are stated in the Qur’an in clear lucid language that admits no dispute or misinterpretation. This part of the Book is called "the mother of the book" (i.e. the foundation of the book) as it comprises categorical orders. No believer may contradict such verses or tamper with them to satisfy his whims or doubts. Nor may they be made the subject or arbitrary or unjustified interpretations. But of this later on. Here we add that after excluding the above category, scholars may disagree about any other points. It is not a sin to differ; a scholar will be rather rewarded in the Hereafter when he errs in his judgment and is doubly rewarded when he is right. This is a great incentive for scholars to exert themselves and reason out controversial issues with a view to revealing truth and suggesting the best available course for the community. This is a manifestation of the great wisdom of the Lord.

by Shaykh Saleh Abdullah bin Humaid

Islamic Principles and Rules of Debate
© 1994 Dar al-Manarah

The Prophet's (sallallahu alaihi wa sallam) Seeking Refuge from Knowledge that does not Benefit

On the authority of Zayd ibn Arqam radhiallaahu `anhu that the Messenger of Allaah sallallahu alaihi wa sallam used to say, "O Allaah, I seek refuge in you from knowledge which does not benefit, from a heart which does not feel humble, from a soul that does not feel contended and from an invocation that is not answered."[Muslim] Indeed the Prophet’s sallallahu `alaihi wa sallam seeking refuge from knowledge which doesn’t benefit comprises many things:

So look, for example at the books of Philosophy and those of the Ahl-ul-Kalaam. They have become prevalent and widespread even so far as being included into the syllabuses of institutions and universities. A student may waste most of his time trying to comprehend what an author intended, and once understood he feels no real gain from that, neither towards his religion, nor his life, nor towards his community or the Muslim Ummah.

A student spends years mastering various subjects, not having any affinity to the reality of life, nor bringing him any nearer to Allaah.

How many biographies of unimportant, notorious characters are found, examinations are set about them and certificates are granted because of them. Their status is raised on an international level. This is on the one hand, while on the other hand we remain ignorant of the biographies of the Companions of the Messenger of Allaah, sallallaahu `alaihi wa sallam. We are ignorant of the tafseer of even the shortest Chapters of the Qur’aan, ignorant of basic rulings of fiqh that everyone is required to know, and maybe people will treat greatly if I said: We are ignorant of many fundamentals of our `aqeedah.

by Shaykh Husayn al-Awaaishah

Adorning Knowledge With Actions
© 1999 Al-Hidaayah Publishing and Distribution

The Indications of Beneficial Knowledge

Everything has its indications and signs. Indications that knowledge is beneficial are that it leads to fine character, good manners and praiseworthy attributes. In this regard it was said: "He whose knowledge doesn’t cause him to weep, can be justifiably considered not to have been granted beneficial knowledge, since Allaah described the people of knowledge saying:

'Say believe in it (the Qur’aan) or do not believe. Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: "Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled." And they fall down on their faces weeping and it adds to their humility.'" [Al-Israa’ (17):107-109]

Thus knowledge carries its possessor towards humility, prostration, crying, calling oneself to account and truthfulness with Allaah.

Indeed crying is the clearest sign and best proof of the knowledge one possesses and of a person’s truthfulness. What is the benefit of knowledge a person learns, if it doesn’t lead him to crying, humbleness, penitence and good dealings with the people?

Is not the possessor of knowledge one who knows most about his Lord? Has he not read about His Exalted, Perfect, Lofty Attributes that which causes his heart to humble and his eyes to shed tears? Has he not read in the Book of Allaah and in the sayings of the Messenger of Allaah, sallallaahu `alaih wa sallam, texts pertaining to the Fire, the terror in the grave and the fearful accounts of the Resurrection because of which mountains are humbled out of the fear of Allaah?

So compare your position to this – may Allaah have mercy upon us – and don’t forget the virtuous saying, "He who’s knowledge doesn’t cause him to weep, can be justifiably considered not to have been granted beneficial knowledge."

by Shaykh Husayn al-Awaaishah

Adorning Knowledge With Actions
© 1999 Al-Hidaayah Publishing and Distribution

The Excellence of the Scholars

Allaah, the Mighty and Majestic, says in the Noble Qur'aan:

"Allaah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (Oolul-'llm) (also bear witness to this; (He is always) maintaining His creation in justice. None has the right to be worshipped but He. the All-Mighty. the All-Wise." (Soorah Aal-'Imraan (3):18)

This verse shows the superiority of knowledge ("ilm) and its people; the following points can be inferred from this verse:

1. Allaah chose the people of knowledge (Oolul 'ilm) to bear witness to His Oneness (Tawheed) over and above the rest of His creation.

2. Allaah honoured the people of knowledge by mentioning their testimony along with His testimony.

3. He raised high the status of the scholars by associating their testimony with the testimony of the angels.

4. This verse bears witness to the superiority of those who possess knowledge. Allaah does not make any of His creation bear witness except the upright amongst them.

There is a well-known narration from the Prophet (sallallahu `alaihi wa sallam), who said: "The upright in every generation will carry this knowledge, rejecting the distortions of the extremists, the false claims of the liars, and the (false) interpretations of the ignorant." (hasan)

5. Allaah, the One free from all defects. Himself bears witness to His Oneness, and He is the greatest of witnesses. Then He chose from His creation the angels and the scholars - this is sufficient to show their excellence.

6. Allaah made the scholars bear witness with the greatest and the most excellent testimony and that is, "None has the right to be worshipped but Allaah." Allaah, the One free of all defects and the Most High, does not bear witness except to matters of great importance and only the greatest from Allaah's creation bear witness to this.

7. Allaah made the testimony of the people of knowledge a proof against the rejecters. Thus they are its proofs and its signs, indicating His Oneness (Tawheed).

8. Allaah, the Most High, used a single verb (shahida) to refer to His testimony and the testimony of the angels and the scholars. He did not use an additional verb for their testimony; thus he connected their testimony to His. This shows the strong link between their testimony and Allaah's testimony, as if He himself bore witness to His Oneness upon their tongues and made them utter this testimony.

9. Allaah, the One free from all defects, made the scholars fulfil His right (that none has the right to be worshipped but Him) through this testimony and if they fulfill it then they have fulfilled and established this right of Allaah upon them. Then it is obligatory upon mankind to accept this testimony which is the means to reach happiness in this life and in their final return (to Allaah). Whosoever takes this guidance from the scholars and accepts this truth because of their testimony, then for the scholars there is a reward equal to them. And none knows the value of this reward but Allaah.

by Imam Ibn ul Qayyim al Jawziyyah

Adapted from "Miftaah Daaris Sa'aadah"
Published in "Knowledge" by A. Bin Baz
© Al Hidaayah

The Evil Scholar

Know that craving after status and position inevitably causes great harm before its attainment due to the striving necessary to attain it, and also afterwards due to the person's strong desire to hold onto it which produces injustice, haughtiness and other evils.

Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote a treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it will know from it the way of the scholars of the Salaf, and will know the innovated ways contrary to their way. So he describes the evil scholar at length, from this description is that: 'He has become infatuated with love of this world, and with praise, honour and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewelry for this world, but he does not adorn his knowledge with action upon it." He then mentions a lengthy speech and then says, "So these characteristics and their like predominate in the heart of one who does not benefit from knowledge, so whilst he carries these attributes his soul will come to have love of status and position - so that he loves to sit with kings and the sons of this world. Then he loves to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport, servants, fine clothing, delicate bedding and delicious food. He will love that people throng to his door, that his saying is listened to, and that he is obeyed - and he can only attain the latter by becoming a judge (qaadee) - so he seeks to become one. Then he is unable to attain it except at the expense of his Religion, so he debases himself to the rulers and their helpers, serving them himself and giving them his wealth as a tribute. He remains silent when he sees their evil actions after entering their palaces and homes. Then on top of this he may praise their evil actions and declare them good due to some false interpretation in order to raise his position with them. So when he has accustomed himself to doing this over a long period of time and falsehood has taken root in him - then they appoint him to the position of judge (qaadee) and in so doing slaughter him without a knife." [Alluding to the saying of the Prophet, sallallahu `alayhi wa sallam, "He who is appointed as a judge has been killed without a knife," Reported by Ahmad, Aboo Daawood (transl. 3/1013/ no.3564) and at-Tirmidhee who declared it hasan. I say: its isnaad is saheeh.]

Then they have bestowed such a favour upon him that he is obliged and has to show his gratitude to them - so he takes great pains to make sure that he does not anger them and cause them to remove him from his position. But he has no concern about whether he angers his Lord, the Most High, so he misappropriates the wealth of orphans, widows, the poor and the needy, and wealth bequested as waqf (religious endowment) for those fighting Jihaad and the nobles of Makkah and al-Madeenah, and wealth which is supposed to be of benefit to all the Muslims - but instead he uses it to satisfy his clerk, chamberlain and servant. So he eats that which is haraam and feeds with that which is haraam and increases that which is a proof against him. So woe to the one whose knowledge causes him to have these characteristics. Indeed this is the knowledge which the Prophet, sallallahu `alayhi wa sallam, sought refuge from and ordered us to seek refuge from. This is the knowledge which the Prophet, sallallahu `alayhi wa sallam, mentioned, saying, "Those amongst the people receiving the severest punishment on the Day of Resurrection is the scholar who is not given benefit through his knowledge by Allaah." [Reported by Ibn 'Abdul-Barr in Jaami' Bayaanil-`Ilm (1/162) and al-Aajurree (pp.93-94) and at-Tabaraanee in as-Sagheer (1/1831) and others and its chain of narration is very weak since it contains 'Uthmaan ibn Miqsarn al-Burree who was accused of lying and fabrication. It is however reported as being the saying of Abud-Dardaa only, with an authentic chain of narration. It is reported by ad-Daarimee (1/82) and others.]

He, sallallahu `alayhi wa sallam, used to say,


Allaahumma innee a`oodhubika minal arba`i, min `ilmin laa yanfa`u, wa min qalbin laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aain laa yusma`u

"O Allaah, I seek Your refuge from knowledge which does not benefit; from a heart which does not fear; from a soul which is never satisfied; and from a supplication which is not heard." [Reported by Ahmad, Aboo Daawood (transl. vol. 1/p.401/no. 1543) and others, all with the wording, "O Allaah I seek Your refuge from four: from knowledge which does not benefit…" The hadeeth was declared saheeh by al-Haakim and adh-Dhahabee agreed, and it has supports from a number of the Companions.]

And he, sallallahu `alayhi wa sallam, used to say,

Allahumma innee as'aluka `ilman naafi`an, wa a`oodhubika min `ilmin laa yanfa`u

"O Allaah, I ask you for beneficial knowledge, and I seek Your refuge from knowledge which does not benefit." [Reported with this wording by Al-Aajurree (p.134) and Ibn Hibbaan (no.2426). It is also reported by Ibn Maajah (no.3483) and Ibn `Abdul-Barr (1/162) with the wording, "Ask Allaah for beneficial knowledge and seek Allaah's refuge from knowledge which does not benefit." Its chain of narration is hasan (good) and there is a similar narration from Umm Salamah reported by Ibn Maajah and others.]

That was said by Imaam Aboo Bakr Al-Aajurree, rahimahullaahu ta`aala, who lived at the end of the fourth century (he died, in the year 360H) and corruption increased and multiplied greatly since his time - and there is no might and no strength except by Allaah's will.

Imam Ibn Rajab al-Hanbali

The Evil Of Craving For Wealth And Status

The Dislike of the Salaf with Regards to Giving Religious Verdicts

This is similar to the hatred of the Salafus-Saalih (the Pious Predecessors) that a person should put himself forward to give religious verdicts (fataawaa) and to crave them, and to hasten to it, and to do it in excess. Ibn Lahee`ah reports from `Ubaydullaah ibn Abee Ja`far in mursal form from the Prophet sallallahu `alayhi wa sallam that he said, "He who is boldest from you in giving religious verdicts, will be the boldest in proceeding to the Fire" [It is reported by ad-Daarimee 1/57 and its chain of narration is weak since it is mursal (i.e. there is a missing link or links between the last narrator and the Prophet sallallahu `alayhi wa sallam)]. `Alqamah said, "They used to say, 'The boldest of you in giving religious verdicts is the one having the least knowledge.'"

Al-Baraa' said, "I met a hundred and twenty of the Ansaar from the Companions of Allaah's Messenger sallallahu `alayhi wa sallam and when one of them was asked about a matter there was not a single man amongst them except that he wished that his brother would suffice him (by answering)." [This saying is reported by ad-Daarimee (1/53) and Ibn `Abdul-Barr in Jaami` (2/163). However it is the saying of `Abdur-Rahmaan ibn Abee Laylaa and not the saying of al-Baraa`, and its chain of narration is saheeh. As for the saying of al-Baraa`, then it is, "I saw three hundred of the people of Badr, there was not a single one of them except that he loved that someone else should take his place in answering." It is reported by Ibnul-Mubaarak in az-Zuhd (no. 58), ibn Sa`d (6/11) and others and its isnaad contains Aboo Ishaaq as-Sabee`ee who is acceptable (sadooq) except that he was mudallis and reports it without stating that he heard it directly.]In a narration there occurs the addition, "…so this one would refer it to another, and he would refer it to someone else until it would eventually return to the first one." From Ibn Mas`ood, radiyallaahu `anhu, who said, "The one who gives a religious verdict to the people about everything that he is asked is indeed insane." [Reported by Ibn `Abdul-Barr (2/164-165), al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/197-198) and Aboo Khaithamah in al-`Ilm (no. 10) and its chain of narration is saheeh.]

`Umar ibn `Abdul-`Azeez was asked about a question and replied, "I am not one who is bold about giving religious verdicts." He also wrote to one of his governors, "By Allaah I am not one who craves after giving religious verdicts, as long as I can find a way to avoid it."

Ibn Yameenah said, "This affair is not for those who love that the people should have need of them, rather this affair is only for those who love that someone can be found to take their place." It is also reported from him that he said, "The most knowledgeable of people concerning religious verdicts is the one who is most often silent, and the most ignorant of people about them is the one who speaks the most with regard to them." [Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/166) and its isnaad is weak.]

Sufyaan ath-Thawree said, "We reached the scholars and they used to hate answering questions and giving religious verdicts until they could find no way out except to give a verdict, but if they were relieved of having to do so then that was more beloved to them."

Imaam Ahmad said, "He who puts himself forward to give religious verdicts has put himself forward to something very serious, unless he is forced through necessity." It was said to him, "Then which is better: for him to speak or to remain silent?" He said, "It is more beloved to us that he should withhold." It was said, "But if there is a necessity?" So he started saying, "Necessity! Necessity!" And he said, "It is safer for him to withhold."

So those who give religious verdicts should realise that they are transmitting Allaah's orders and prohibitions and that he will be made to stand to account and be questioned about it. Ar-Rabee` ibn Khaitham said, "O giver of religious verdicts! Look and see how you are giving verdicts." `Amr ibn Deenaar said to Qataadah when he sat to give religious verdicts, "Do you realise the affair that you have fallen into? You have come between Allaah and His worshippers and say, 'This is correct and this is not correct.'" [Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168)]From Ibnul-Munkadir who said, "The scholar enters between Allaah and His creation, so let him look and see how he enters between them." [Reported with variations in wording by ad-Daarimee (1/53), and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168) and its isnaad is saheeh.]

When Ibn Seereen was asked about anything pertaining to the permissible and forbidden his colour would change and he would alter so that he would not seem to be the same person. [Reported by ibn Sa`d (7/195), al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/167) and its isnaad is saheeh]. When an-Nakhaa`ee was asked about something then hatred would be seen upon his face and he would say, "Could you not find someone else to ask other than me?" He also said, "I spoke and if I had found any way out I would not have spoken, and indeed a time when I am the scholar of Koofah is an evil time." [Reported in meaning by Aboo Khaithamah in al-`Ilm (no. 131).]

It is related that Ibn `Umar, radiyallaahu `anhumaa, said, "You ask us for religious verdicts in such a manner that it is as if we are people who are not going to be questioned about the verdicts that we give you." [Reported by al-Fasawee (1/490) and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168) and its isnaad is weak.] Also from Muhammad ibn Waasi` who said, "The first of those who will be called to account are the scholars." It is reported about Maalik, radiyallaahu `anhu, that when he was asked about a matter it was as if he were standing between the Paradise and the Hell-Fire. [Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/167) and its isnaad is weak.]

One of the scholars also said to a person who used to give religious verdicts, "When you are asked about a matter then do not let your concern be to release and find a way out for the questioner, but rather to release and save your own self." [The one who said this was `Umar ibn Khaldah az-Zurqee and he was speaking to Rabee`ah ibn Abee `Abdir-Rahmaan. This narration is reported with very close wordings by al-Fasawee (1/556-557), Aboo Nu`aym in al-Hilyah (3/260-261) and al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/169) and its isnaad is saheeh.]Another said, "If you are asked about a matter then consider - if you find a way out of it then speak, otherwise remain silent." The sayings of the Salaf about this are too many to quote and gather.

Imam Ibn Rajab al-Hanbali

The Evil of Craving for Wealth and Status

Speaking About Allah (swt) Without Knowledge

(...) Al-Qurtubee in his tafseer, he talks about such people who say when they read the Quraan in my mind this comes to my mind, or my heart tells me this, and he concludes who reads the Quraan and says, "ask your heart" or "my heart tells me," and so forth, they are speaking about Allaah without knowledge ('ilm), which, as we will talk about, one of the greatest sins that we could commit, and that they are actually from zanaadiqa, those who have nothing to do with Islaam, and he said they should be killed as apostates (murtadeen). (...)

When you go to the Quraan and you read a verse from the Quraan and you explain that verse without having the propher knowledge, without following the proper methodology, you might be and only Allaah swt knows, actually following your own hawaa, following your own desires, you might be following an inspiration from the Shaytaan, you might be following dhann (conjecture), which Allaah swt speaks about in many places in the Qur'aan, or it might actually be some kind of inspirataion from Allaah swt, but most likely it is not the last case. And why is it not the last case? Because as we will talk about it later, you did not follow the proper methodology of talking about the Qur'aan and if you did not follow a proper methodology of talking about the Quran, then you have committed a sin already. Just by talking about the Quraan, without proper knowledge, by giving interpretation of the Quraan, without proper knowledge, without proper background, without being qualified to do so, then you've already committed a sin. And since you are commiting a sin, it is very unlikely in most cases that Allaah swt will bless you through that sin to give you the right interpretation of the Quran.

When you say that Allaah swt means this or Allaah swt means that in a specific verse, you are actually speaking or saying something on behalf of Allaah swt, you are actually speaking about Allaah swt, and if you are speaking without knowledge, without 'ilm, this is one of the greatest sins that you could commit.

In fact, Ibn ul Qayyim said that it is the greatest sin. Ibn ul Qayyim said that speaking about Allaah swt without `ilm is the greatest sin that you could commit. He bases it on this verse:

"Qul innamaa 7arrama Rabbi-l-fawaa7isha maa DHahara minhaa wa maa baTan, wal-ithma wal-baghya bi ghayri-l-7aqq, wa an tushrikoo bi-Llaahi maa lam yunazzil bihi sulTaanaa, wa an taqoolo 3ala-l-Laahi maa laa ta3lamoon."

"Say: The things that my Lord has indeed forbidden are al-Fawaahishah (great evil sins, every kind of unlawful sexual intercourse, etc.), whether committed openly or secretly, sins (of all kinds), unrighteous oppession, joining partners (in worship) with Allaah for which He has given no authority and saying things about Allaah of which you have no knowledge." [The Noble Qur'aan, 7:33]

In discussing this verse, he says, first of all there are some sins which are haraam li-dhaatihi, forbidden due to their own evil nature, and (others which are) haraam li ghairihi, which are forbidden because they lead to some evil or have some evil in them.

And he said with respect to this verse, all of these four, they are haraam in dhaatihi, they are haraam in their own essence, because of the evil in them. Continuing his discussion, he said that Allaah swt first mentions al-fawaahishah, and he says this is the least of the sins that He mentions, after that He mentions the sins of transpasses against the truth; this is a greater sin that the first one that Allaah mentioned.

And then He mentioned making shirk, and finally He mentioned saying things about Allaah swt of which you have no knowledge. He is saying that Allaah swt is going from from the lesser to the greater. And the reason he says is that this last sin of saying about Allaah swt without 'ilm, which is actually what you do when you make tafseer without the proper background, without the proper methodology, he says it involves and it includes many things even more than what commiting shirk involves. He says it involves and it includes:


ascribing something falsely to Allaah swt
changing or altering the religion of Allaah swt
denying what He has confirmed or
confirming what He has denied,
affirming something declaring false or
declaring something false as true, and it also includes
supporting something that Allaah swt dislikes or opposes,
supporting something that Allaah swt dislikes or opposes, and
liking something that Allaah swt dislikes.

In other words, when you are speaking without 'ilm, in the religion, in things which are related to the religion, then in fact you are changing the religion of Allaah swt. And in fact, if you continue what he wrote - this is right from "Madaarij us Saalikeen", 1:372-3 - you find that in fact speaking without `ilm is actually the real source of all kufr and shirk.

He said, for example, the polytheists claim what they are worshipping instead of Allaah swt was something to take them closer to Allaah swt, so the cause of their shirk was saying something about Allaah swt without `ilm, something they did not know about Allaah swt.

Similarly today, the greatest kufr that we have nowadays, among Muslims, but especially among non-Muslims, is secularism and the basis for that is saying that Allaah swt doesn't really care about what we do in worldly affairs, or hasn't really given us guidance for worldly affairs, or the Deen that He sent is not meant for daily affairs; all of this is speaking about Allaah without knowledge.

So in fact, it is one of the greatest sins, and Ibn ul Qayyim even included that it is in fact the greatest sin. And he also mentioned that every bid'ah, every innovation, also is based on some statement that has no support from the Qur'aan and Sunnah, in other words every bid`ah also is based on some statement which is actually made without `ilm.

To think about this point even further, about just going to the Qur'aan, and saying, I am a believer I am pious, I can go to the Qur'aan, and read the Qur'aan, and get its own meaning, if there was any people in the history of mankind who could have said that - maybe we could accept this from them - would be the Companions of the Prophet saws, for many reasons:


They witnessed the revelation of the Quraan itself,
they witnessed the events it was referring to, they were living the events that it was referring to,
the Quran was revealed in their language, the language of their time,
Allaah swt chose them to be the Companions of the Prophet saws,
and he described them as the best generation.

So if anyone could actually make that claim that he has such a pure heart and such a close relationship to Allaah swt or such a good understanding of Islaam, that he can go to the Quraan and interpret the Quraan simply by what his heart tells him or what they used to call ra'ee (personal opinion) - after the Soofees it became "What the heart tells you," but originally it was called ra'ee or personal opinion, it would be the Sahaaba, but if we go to the Sahaaba we see that what they understood and what they learned from the Prophet saws in fact is the complete opposite. What they learned is that it is absolutely forbidden to speak about the Quraan without proper knowledge.

And they made such statements. For example, Aboo Bakr one time said, "What earth would give me place to live and what sky would shade me if I should speak about the Qur'aan with my opinion or by something I do not know." And `Umar ibn al Khattaab, he also said, "Beware of using your opinion in religious matters." And Ibn `Abbaas, the one who the Prophet saws made du`aa for him to understand the Qur'aan, to get the understanding of the Deen, and to be given by Allaah swt the ta`weel or the understanding of the Qur'aan, he also said, "All that there is to follow and obey is the Book of Allaah and the Sunnah of His Messenger. Whoever makes any statement after these two according to his opinion, then I do not know if you'll find among his good deeds or among his sins."

This is the style of Ibn `Abbaas, that he made in many statements. Meaning that even if what you did was something good, looks like something good, you will find it among your sins. And at-Tirmidhee, in his Sunan, he said it has been related from some of the people of `ilm, people of knowledge, the Sahaaba of the Prophet saws and others, that they that they were very strict when it came to speaking about the Qur'aan without `ilm.

by Jamaal al-Din Zarabozo
Transcribed from tape "Usool at-Tafseer" (1/12)

Seeking Knowledge - a Cure for Weak Iman

3 -- Seeking knowledge of the religion helps achieve Taqwa (fear) from Allah and increases Iman. Allah said, what translated means, "It is only those who have knowledge among His slaves that fear Allah." [35:28].

Therefore, how can those who have knowledge in the rules of the Shari'ah (Islamic Law), the meaning and implications of Ash-Shahadatayn (the two testimonies, there is no god worthy of worship except Allah, and Mohammad is the Messenger of Allah), the wisdom behind the various rules of the religionwith regards to the permissible and the impermissible, the life story of the Messenger of Allah and knowledge in what will occur after death, such as the torment in the grave, the hardships of the Day of Resurrection, the bounties in Paradise and the torment in Hellfire, how can they be compared to those who do not have knowledge in such aspects? Those latter ones only blindly follow and imitate others, "Say, ‘Are those who know equal to those who know not?’" [39:9].




From the chapter "Healing Weak Iman" in "The Weakening of Faith - Its Symptoms – Causes & Cure"

On the Way to Attend Study-Sessions

333. If you attend a study-session, behave only like someone who wishes to increase his knowledge and to win greater recompense from God. Do not behave like someone who is content with what he has, who is looking for some fault to criticise or a curious detail to hawk around. This would be the behaviour of vile men who never succeed in their studies.

If you come to it with good intentions, you will always obtain the best results. Otherwise, to stay at home would be less tiring for your body, more worthy of your moral conduct and more salutary for your religious life.

334. If you do attend under the conditions that we have indicated, take care to adopt one of these three attitudes and there cannot be a fourth: [First,] you may keep quiet in the silence of ignorance. Thus you will obtain the reward of your intention in attending the study-session, praise for your reserve, dignity in your behaviour and the friendship of those you mix with.

335. [Secondly,] if you do not behave like this, ask the questions which someone would ask who wished to learn. Then you will obtain, in addition to the four advantages just mentioned, a fifth, which is to increase your knowledge. What characterizes the questions asked by someone who wishes to learn is that he only asks about the points he does not know, not those he does know. To ask about what one already knows is a proof of ineptitude and a weak spirit, it is only palaver and a useless waste of time for oneself and for others. By doing this you will only provoke dislike and it will only be pure verbiage. So do not play games, it is a bad fault.

If the person you are asking replies satisfactorily, stop questioning. If his reply is not satisfactory, or if you do not understand it, say to him, ''I do not understand", and ask him to elaborate. If he does not explain himself more clearly, if he keeps silent or if he repeats what he said before without adding anything, keep silent, otherwise you will only bring upon yourself trouble and dislike, without obtaining the desired enlightenment.

[Thirdly,] you can riposte as a scholar would, that is to say that you can reply to the arguments advanced in a way that refutes them clearly. If you are not capable of replying in this way, if you are able only to repeat yourself or to reply using arguments which your adversary will not find convincing, do not insist for you will not gain by your repetitions any extra result or any information. You will only succeed in annoying yourself and starting a hostility between the two of you which could have serious consequences.

337. Guard against the questions that a prejudiced man would ask or the ripostes of a show-off who is bent on being right without knowing anything about the matter. These two attitudes are bad: they witness to absence of piety, a great tendency to verbiage, a weakness of spirit and considerable vanity. Let us commend the matter to God who is our best support.

338. If certain statements are put to you verbally, or if you come across a written text, guard against reacting violently, which will bring about excesses in language, before you have assured yourself by irrefutable proof that the ideas expressed are erroneous.

Neither should you accept them with the enthusiasm of someone who is credulous and convinced until you have assured yourself of their veracity by an irrefutable proof. In the two cases, you would be shutting your eyes and turning away from knowing the truth. On the contrary, consider what is being put to you as one would who is neither against it nor for it, one who wants to understand, to the best of his ability, what he has heard and read in order to increase his knowledge, to adopt the new ideas if they are good or reject them if they are erroneous. It is certain that if you behave like this you will be generally rewarded, greatly praised and your merit will be recognized.

339. A man who is content with the small fortune that he has and does not envy your opulence is as rich as you, even if you are a Croesus. If this man resists the bait of gain to which you have succumbed, he will be much richer than you.

340. Anyone who rises above the things of this world to which you kneel is mightier than you.

341. It is a pious duty for Muslims to teach the good and to practice it. Anyone who does both these things at once is doing two virtuous deeds to perfection. But a person who contents himself with teaching the good without practicing it is acting well by teaching and acting badly by failing to put his teaching into practice, so mingling a good with a bad deed. This case is preferable to that of the person who would not teach the good any more than he would practice it. Such a man, although not virtuous, is more worthy of imitation, he is less blameworthy than someone who forbids the teaching of good and opposing anyone who practices it.

342. If it was only a man completely without sin who had the right to forbid evil, if it was only the man of perfect virtue who could teach the good, nobody yet would have forbidden evil or ordained the good since [the death of] the Prophet peace be upon him. This should be enough to make clear to you the corruption, wickedness and opprobrium of anyone who might think this.

343. Abu Muhammad - may God be satisfied with him said, "Here someone contradicted, protesting, 'When alHasan [al-Basri] - may God be satisfied with him - forbade something [bad), he never did it himself, and when he ordained something [good], he himself put his orders firmly into practice. Wisdom requires that we do the same, for it has been said that: nothing is more odious than to preach something and not practise it, or to preach against an action and then to do it."'

344. Abu Muhammad replied, "The person who said that was lying. There is something more ugly, that is, not to preach good and not to preach against evil and also to allow oneself to act badly and not to do good."

345. Abu Muhammad added: Abu al-Aswad al-Du'ali said this: Do not forbid a vice that you are given to yourself, for great shame will fall on you. Start with yourself and forbid yourself your own misdeeds. If you stop devoting yourself to them you will become a wise man. Then your sermons will be accepted, people will take their example from your knowledge and your teaching will be profitable.

346. Abu Muhammad continued: Abu al-Aswad wished to condemn only someone who has done a deed after forbidding it to others: such a deed would be doubly bad for having been committed by the very person who forbade it. The poet was quite right for this is what the Almighty said, "Will you command people to do good and forget to do it yourself?" [Qur'an 2:44]. It cannot be believed that Abu al-Aswad wanted to express any other idea. As for thinking that he did not want to be condemned for a bad deed, God protect him from that! That would have been to act like a wicked man.

347. Here is a true story about al-Hasan: When he heard someone say that only a person who did no evil had the right to forbid evil, he replied, `'Satan would like us to believe that, and then nobody could forbid evil or ordain good."

Abu Muhammad confined: "Al-Hasan was right, and that is what we said before."

348. May God grant that we may count among the number of those whom He permits to do good and to practice it, and among the number of those who see the straight road, for no one is without faults; someone who perceived his own weaknesses will forget those of others. May God permit us to die in the Sunna [law] of Muhammad. Amen, O Lord of the Worlds!

From "Al-Akhlaq wa’l Siyar" – Morality and Behaviour
Published in "In Pursuit of Virtue" by M. Abu Laylah