Advice to those who are Tried with Love of the Chair and Fame
By:
The Noble Shaykh Sulaymaan Ar-Ruhaylee
Before we begin the lesson, I want to remind my
brothers regarding an affair; and I ask Allaah the Mighty and Majestic to place
in it good and that which is beneficial. That is, the fact that from the tremendous
evils and great hindrances in the path of the student of knowledge in his quest
to seek knowledge and his journey to Allaah the Mighty and Majestic is love of
the chair and love of fame and a desire that the people should be in need of
him. Indeed this is from the great evils. The Prophet (sallallahu ‘alayhi wa
sallam) said:
لا تعلموا العلم لتباهوا به العلماء، ولا لتماروا به السفهاء،
ولا تخيروا به المجالس، فمن فعل ذلك فالنار النار
“Do
not learn knowledge (simply) to compete with the scholars nor to argue with the
foolish nor to (appear) elite within gatherings. For whoever does that, then
the Fire; the Fire.” (Ibn
Maajah)
The righteous predecessors, may Allaah’s Pleasure be
upon them, did not use to love fame nor did they like to be mentioned; while at
the same time they loved the manifestation of the truth. Ayyoob As-Sakhtiyaanee
used to say: “I was mentioned while I do not like to be mentioned.” It
was said about him that when he would walk he walked through pathways wherein
no one knew him. To the point that some of them (the people) would say: “I
don’t know how he was guided to it (i.e. how he ever found this pathway).”
Imaam Ahmad, may Allaah the Mighty and Majestic have
mercy upon him, used to say: “I wish that I could be in a mountain trail
from the mountain trails of Makkah.” He said to his son: “I wish that
your father was not associated with that; however, I have been tried with
fame.” A calamity; he considered it to be a calamity. Hence, it is proper
for the student of knowledge that she should seek knowledge with humility; and that
whenever he increases in knowledge he increases in humility. Due to that, when
Imaam Ahmad, may Allaah the Mighty and Majestic have mercy upon him, mentioned:
“Nothing is equivalent to seeking knowledge (meaning, from the superogatory
acts); for the one who makes his intention sound.” It was said to him: “How
does he make his intention sound?” He said: “He is to seek it with
humility and intend to benefit himself.” (the Shaykh
repeats:) “He is to seek it with humility and intend to benefit himself.” So
it is proper for the student of knowledge that he should always remain diligent
to be humble in his seeking of knowledge; diligent upon safety. For nothing is
equivalent to safety. For this reason the Salaf did not used to race toward
issuing verdicts, nor did they race towards the students of knowledge (i.e.,
having an abundance of students). Rather, one of them would direct (people) to
the other. The issue would come to him, and he would know the answer, yet he
would direct to questioner to someone else; and perhaps the other one would
direct him to someone else! As occurred from some of the companions, may
Allaah’s Pleasure be upon them. The last one would issue a verdict and he (the
questioner) would return to the second one and he would say: “Whatever he
said, then I said the same.” Then he would return to the first one and he
would say: “Whatever he said then I say the same.” They were not
ignorant of the answer. However, they would push the fatwa to other than them
from the scholars who they knew concerning them that they had knowledge and
insight.
If the student of knowledge is tried with love of the
chair and fame and that the people should look to them and a desire that the
people should be in need of them, then he has been afflicted with a great
disease. He will remain such that you will find him one who reviles the firm
and trustworthy scholars for whom safety and goodness has been attested to. It
is inevitable that that will drive him to revile the major trustworthy
scholars; the people of goodness, the people of guidance, the people of the
Sunnah; such as our major scholars from the Committee of Senior scholars, or
the Permanent Committee, or other than them from the major scholars; such as
Shaykh Saalih Aalsih-Shaykh, the Shaykh ‘Abdul-Muhsin Al-‘Abbaad, Shaykh Rabee’
Al-Madkhalee, Shaykh ‘Ubayd Al-Jaabiree, Shaykh Saalih As-Suhaymee, and many
others from those who the students of knowledge are familiar with. You find, in
this vein, that which shows that he reviles these (scholars); not out of
support for the religion; but because he sees them as an impediment in his path
to fame.
Due to this, O brothers, when you see the scholars
criticizing a thing or an individual you find, within their criticism, love of
the religion, making the truth manifest, and refutation of falsehood; as you
find evident within the refutations of Shaykh Rabee’ Al-Madkhalee. For the one
who is just and reads the refutations of the Shaykh he will find therein love
for making the religion manifest, fervent desire (for that), religiosity, and
support (for the religion). Whereas you find within the speech of some that
which indicates personal aspirations. Moreover he will continuously be explicit
in that. So he says whenever we say something to him: “The scholars didn’t
say (so and so) the scholars didn’t clarify (such and such).” So why are
you saying (anything)?[1] So
he clearly states the reason for his revilement of the scholars. And he will
continue to come to the people with newly invented matters. Because he is, as
has come on the authority of Ibn Mas’ood, may Allaah be pleased with him, that
he says: “What is wrong with the people that they will not follow me? I have
memorized the Qur’aan and have acquired knowledge; they will not follow me
unless I invent something for them.” So he invents an affair for them by
which he can become famous. Either he falls into an innovation wherein he
attacks (others) with Takfeer or he comes with innovations wherewith he opposes
that which Ahlus-Sunnah wal-Jamaa’ah were upon, from the various types of
Bid’ah in order that he will become famous and be recognized by way of it. When
the scholars clarify to him that it is an innovation he becomes arrogant and
rebuts them. The rebuttal is not done with the truth; it is only a rebuttal
with falsehood.
I say this, O brothers, as an advice to myself (and O
how I am in need of that), and as an advice to my brothers so that we do not
fall into this calamity. I ask Allaah the Mighty and Majestic by His beautiful
Names and lofty Attributes that He cures those who have been afflicted with
this and that he returns him to guidance, truth, and the Sunnah. And that He
makes him, if he returns, to be a sign from the signs of the Sunnah. And that
He suffices me and you from the evils of this calamity. And that He makes us to
be righty-guided guides who love goodness and its people and who support the
truth and its people. This is a statement which I gave in response to a
question which one of the students of knowledge asked me regarding this topic.
I ask Allaah to place good within my speech and to make it good and beneficial.
Translated By: Raha ibn Donald Batts
http://www.sahab.net/forums/index.php?showtopic=123584
[1]
The Shaykh seems to ask this rhetorically; and Allaah knows best. i.e. If the
scholars didn’t speak on an issue, as you claim, then why are you speaking on
it?
