(Al-Bukhaaree) also reports from Aboo Moosa al-Ash`aree, radiyAllaahu `anhu, that two
men said to the Prophet (salAllahu ‘alayhi wa sallam), ‘O Messenger of Allaah! Appoint
us to some position of authority.’ So he said, ‘We do not appoint to authority in this
affair of ours one who requests it, nor one who is keen to have it.”12
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 at 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 jewellery 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. The 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
transl.3/1015/4491). An-Nawawee said, “This is a great reason to avoid positions of authority especially
those who are weak – and this refers to those who are not suitable and those who do not act justly in the
position – then he will regret his negligence when he is humiliated on the Day of Resurrection. However
one who is suitable for the position and behaves justly in it – then there is a great reward as shown in a
number of reports. However entering into it carries a great danger therefore the great scholars avoided it.
His saying, “What a good wet-nurse” (i.e. the one who feeds the baby at breast) meaning in this world, and
“What an evil weaner” meaning after death – since he will be taken to account for it. So he is like one who
is weaned away from breast milk before he can manage without it – so this causes his destruction. And it
is said, “What a good wet nurse” due to the status, wealth, authority, attainment of physical and imagined
enjoyment which it produces whilst one has it, but “What an evil weaner”, meaning when one is removed
from it by death or other causes – due to the even consequences one faces in the Hereafter.” (Abridged
and edited from Fathul-Baaree of Ibn Hajar (13/125-126)).
12 Reported by al-Bukhaaree (transl.9/196/no.263) and Muslim (transl. 3/1014/no.4489)
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.”13
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 waaf (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 which the Prophet (salAllahu ‘alayhi wa sallam) sought refuge from and
ordered us to seek refuge from. This is the knowledge which the Prophet (salAllahu
‘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.”14 He (salAllahu ‘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`aa in 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.”15
And he (salAllahu ‘alayhi wa sallam) used to say:
(Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u)
13 Alluding to the saying of the Prophet (salAllahu ‘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 atTirmidhee who declared it hasan. I say: its isnaad is saheeh.
14 Reported by Ibn `Abdul-Barr in Jaami` Bayaanil-`Ilm (1/162) and al-Aajuree (pp.93-94) and atTabaraanee in as-Sagheer (1/1831) and others and its chain of narration is very weak since it contains
`Uthmaan ibn Miqsam 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 adDaarimee (1/82) and others.
15 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
to be saheeh by al-Haakim and adh-Dhahabee agreed, and it has supports from a number of the
Companions.