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 givers of religious verdicts! Look and see
how you are giving verdicts.” `Amr ibn Deenar 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.’”37
From Ibnul-Munkadir who said, “The scholar enters between Allaah and His creation,
so let him look and see how he enters between them.”38
When Ibn Seereen was asked about anything pertaining to the permissible and the
forbidden his colour would change and he would alter so that he would not seem to be
the same person.39 When an-Nakhaa’ee was asked 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.”40
It is related that Ibn Umar radiyAllaahu `anhu said, “You ask us for religious verdicts in
such a manner that is as if we are people who are not going to be questioned about the
verdicts that we give you.”41 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 Paradise and the Hell-Fire.42
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.”43 Another said, “If
you are asked about a matter then consider – if you find a way out of it then speak,
37 Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168).
38 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.
39 Reported by Ibn Sa’d (7/195), al-Khateeb in al Faqeeh wal-Mutafaqqih (2/167) and its isnaad is saheeh.
40 Reported in meaning by Aboo Khaithamah in al-`Ilm (no.131).
41 Reported by al-Fasawee (1/490) and al Khateeb in al Faqeeh wal-Mutafaqqih (2/168) and its isnaad is
weak
42 Reported by al-Khateeb in al Faqeeh wal-Mutafaqqih (2/167) and its isnaad is weak.
43 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.
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otherwise remain silent.” The sayings of the Salaf about this are too many to quote and
gather.
Also relating to this is the hatred of entering upon and coming near to the sovereigns,
this is the means used by the worldly status and position. Imaam Ahmad, Aboo
Dawood, at-Tirmidhee and an-Nasaa’ee report from the hadeeth of Ibn `Abbaas,
radiyallaahu `anhumaa, from the Prophet (salAllahu ‘alayhi wa sallam) who said, “He who
settles in the desert becomes coarse/hardhearted, and he who pursues the game will
become negligent, and he who visits kings will be put to trial.”44
Ahmad and Aboo Daawood report its like from the hadeeth of Aboo Hurairah,
radiyallaahu `anhu, from the Prophet (salAllahu ‘alayhi wa sallam) and there occurs in this
hadeeth, “… And no one increases in nearness to the king except that he becomes further
from Allaah.”45
Ibn Maajah also reports from the hadeeth of Ibn `Abbaas, radiyallaahu `anhumaa, from
the Prophet (salAllahu ‘alayhi wa sallam) who said, “Indeed some people from my Ummah
will boast religious knowledge and will recite the Qur’aan and will say, ‘We will enter
upon the rulers and attain a share of their worldly riches, but will remain separate
from them with our religion. But that will not be the case just as nothing will be
harvested from the tragacanth (al-Qataad)46 except thorns. Likewise nothing will be
gained from nearness to them except sins.”47
It is also reported by at-Tabaranee and his wording is, “Indeed some people from my
Ummah will recite the Qur`aan and delve into the Religion. Shaitaan will come to
them and say, ‘If only you would enter upon the rulers and benefit from their worldly
riches and remain separate from them with your Religion.’ Indeed that will not be the
case, just as nothing will be harvested from the tragacanth except thorns. Likewise
nothing will be gained from nearness to them except sins.” Also at-Tirmidhee reports
from the hadeeth of Aboo Hurairah, radiyallaahu `anhu, from the Prophet (salAllahu
‘alayhi wa sallam) that he said, “Seek Allaah’s refuge from the pit of grief.” They said:
‘And what is the pit of grief? ‘He said: “A valley in Hell from which Hell (itself) seeks
44 Reported by Ahmad (1/357), Aboo Daawood (transl.2/803/no.2853), at-Tirmidhee (no.2256) who
declared it saheeh, an-Nasaa`ee (7/195-196) and others. Its isnaad is weak since it contains Aboo Moosa an
unknown narrator. However it has another chain of narration with al-Baihaqee in Shu’abul-Eemaan
(3/2/248) which strengthens and supports it if Allaah wills.
45 Reported by Ahmad (2/371,440), Aboo Daawood (transl.2/803/2854) and al-Baihaqee in Shu`abulEemaan (3/2/248) and its isnaad contains al-Hasan ibn al-Hakam an-Nakhaa’ee who is generally
acceptable but makes mistakes. I say: The first isnaad strengthens it, and Allaah knows best.
[Translator’s note: This second narration is declared weak by Shaikh al-Albaanee in Da’eef Sunan Abee
Daawood.]
46 A thorny bush which grows in Arabia (of the genius Astagalus). [translators note]
47 Reported by Ibn Maajah (no.255 and its isnaad contains al-Waleed ibn Muslim who is a mudallis
reporting with `an`anah, and also `Ubaydullah ibn Abee Burdah who is acceptable only when supported
in his narration – otherwise he is weak.
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refuge a hundred times a day.” It was said: “who will enter it O Messenger of Allaah?”
He said: “Those reciters who do their actions for show.”48 Ibn Maajah reports its like
and adds: “…And from the most hated of reciters of Allaah are those who visit the
tyrant rulers.”49 Its like is also reported from the hadeeth of `Alee, radiyallaahu `anhu,
from the Prophet (salAllahu ‘alayhi wa sallam).
One of the greatest things that is to be feared for one who enters upon the oppressive
rulers is that he will agree with their falsehood and help them to commit oppression
seven if it is only by remaining silent and failing to forbid them. So if he enters upon
them seeking and aspiring to status and authority, then he will not forbid them, rather
he is liable to declare some of their evil actions to be good in order that he may be raised
in their eyes so that they help him to attain his goal.
Imaam Ahmad, at-Tirmidhee, an-Nasaa’ee and Ibn Hibbaan in his Saheeh report from
the hadeeth of Ka’b ibn `Urjah, radiyallaahu `anhu, from the Prophet (salAllahu ‘alayhi wa
sallam) who said, “There will be after me rulers, so he who enters upon them and agrees
with them in their falsehood and helps them in their wrongdoing – then he has no
connection with me and I have no connection with him, and he will not come to me at
the Pond (Hawd.) However he who does not enter upon them, and does not help them
in their wrongdoing, and does not agree with them in their falsehood – then he is from
me, and I am from him, and he will come to me at the Pond (Hawd).”50
Imaam Ahmad reports the meaning of this hadeeth from the hadeeth of Hudhayfah,
radiyallaahu `anhu, and Ibn `Umar, radiyallaahu `anhumaa, and Khabbaab ibn al-Aratt,
and Aboo Sa’eed al-Khudree and an-Nu`maan ibn Basheer, radiyallaahu `anhum.
Also many of the Salaf used to forbid entering upon the rulers even for those who
wanted to enjoin the good and forbid the evil. From those who forbade this were
`Umar ibn `Abdul-`Azeez, Ibnul-Mubaarak, ath-Thawree and other scholars. IbnulMubaraak said, “In our view the one who orders and forbids them is not the one who
enters upon them and orders and forbids them. Rather the one who orders and forbids
them is the one who keeps away from them.” The reason for this is the corruption that
is to be feared may be caused through entering upon them. This is because a person
may deceive himself whilst he is at a distance from them into thinking that he will order
and forbid them and behave firmly with them. However when he sees them face to face
his soul inclines towards them since love of status is concealed in his soul – therefore he
48 Reported by at-Tirmidhee (no.2383) and its isnaad is very weak, containing one narrator who is weak
(da’eef) and another who is abandoned (matrook)
49 Reported by Ibn Maajah (no.256) with the same isnaad as the previous one and it is also reported by atTabaraanee in al-Awsat with close wording as occurs in Majma’az-Zawaa’id (7/168) and al-Haithumee said:
It contains Bukayr ibn Shihaab ad-Daa’ifaanee who is weak.
50 Reported by Ahmad (4/243). at-Tirmidhee (no.2259), an-Nasaa’ee (17/160, 160-161) and others and its
isnaad is saheeh.
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flatters them and is lenient with them. He may even be charmed by them and come to
love them particularly if they treat him kindly and bestow favours upon him and he
accepts that from them. Something similar to this occurred with `Abdullaah ibn
Taawoos along with one of the rulers in the presence of his father – so Taawoos rebuked
him for that.
Also Sufyaan ath-Thawree wrote to `Abbaad ibn `Abbaad and said, “…Beware of the
rulers and of approaching and mixing with them in any of the affairs. Beware of being
deluded so that it is said that you should do so in order to intercede with them for
someone, or to help the oppressed or to stop oppression. This is a deception of Iblees,
and is taken by the wicked reciters as a means of advancing themselves. When you
have occasion to receive questions and of having to give religious rulings then avail
yourself of that and do not compete with them in it. Also beware of being one of those
who loves that his saying should be acted upon, publicized and listened to – so that
when it is abandoned the effect it has upon him is noticed. Beware of leadership since
love of leadership may be more beloved to a person that that of gold and silver. It is
something whose reality is obscure and hidden and not comprehended except by the
wise and perceptive scholars. So take care of your own soul and act with correct
intention, and know that a matter is approaching the people which is such that a man
will desire death due to it. Was-Salaam.”51
Also pertaining to this is the hatred of a man’s making himself known as being a person
of knowledge, abstemiousness and Religion, or his manifesting actions, sayings and
miraculous blessings in order that people should visit him, seek blessings through him,
request supplication from him and kiss his hand – and he loves that, habituates it, is
made happy by it, and seeks after it.
In this regard the Pious Predecessors (as-Salafus-Saliheen) used to have the utmost hate
of fame. From those noted for this were Ayyoob, an-Nakhaa’ee, Sufyaan, Ahmad and
other wise scholars. The same was the case with al-Fudayl and Daawood at-Taa’ee and
others who avoided the allurement of this world and were people of insight. They used
to criticize themselves severely and take great pains to hide their actions. It happened
that a man entered upon Daawood at-Taa’ee and he asked him why he had come. So he
replied, “I came to visit you.” So he said, “Then you have reached a great deal of good
in that you have visited someone for Allaah’s sake, however I can only look to what I
will face tomorrow when it will be said to me, ‘Who are you that you deserve to be
visited? Are you one of those who remain aloof from worldly allurements?” No, by
Allaah. ‘Are you one of the (great) worshippers?’ No, by Allaah. ‘Are you one of the
righteous servants?’ No, by Allaah… and he mentioned a number of the good qualities
in this manner, then he began rebuking himself and saying, ‘O Daawood! When you
51 It is quoted by Aboo Nu`aym in al-Hilyah (6/376-377)
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were a youth you were wicked, and when you have grown old you have become a
person who does actions for show – and this is worse than being a sinner.”
Muhammad ibn Waasi` used to say, “If sins had an odour then nobody would be able
to sit with me.” When anyone used to enter upon Ibraaheem an-Nakhaa’ee and he was
reciting from the mushaf he would cover it up. Uways and others who avoided the
worldly allurements would, if they became known in a place, move on from it.
Many of the Salaf would also hate that anyone should ask them to make supplication for
them, and they would say to those who requested it, “Who am I?” Amongst those
whom that is reported from are ‘Umar ibn al-Khattaab and Hudhayfah ibn al-Yamaan,
radiyallaahu `anhumaa, and likewise Maalik ibn Deenaar. An Nakhaa’ee also used to
hate that anyone should request him to supplicate for them. A man wrote to Ahmad
asking for him to supplicate for him, so Ahmad said, “If we are to supplicate for this,
then who will supplicate for us?”
Once the exertions of a pious man in worship were described to a ruler and so he
decided to visit him. When the man heard of this, he sat at the side of the road eating a
great deal and he pain no attention to the ruler. So the ruler said, “There is no good in
this one,” and he went back. So the man said, “All praises and thanks for Allaah who
sent him back whilst he was finding fault with me.”
This matter is very vast, and there is a fine point here. It is that a person may criticize
himself before some people, intending thereby that the people should see that he is
modest and therefore be raised their eyes and be praised by them. This is one of the
subtle doors of ostentation/show (riyaa’) and the Pious Predecessors have warned us
about it. Mutarrif ibn `Abdullaah ibn ash-Shikhkheer said, “It is sufficient to amount to
conceit that a person criticises himself in a gathering intending only self-adornment,
and this to Allaah is foolishness.