Books Do Not And Have Never Replaced Shuyukh and Younger Teachers

بسم الله الرحمن الرحيم

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Books Do Not And Have Never Replaced Shuyukh and Younger Teachers; Never a Point of Confusion Among Salafiyyun Nor Has Ever Been For The Past 30 Years or More.

Imam Al-Barbahari, may Allah have mercy upon him, said:

“And know, may Allah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books”.

Al-Allamah Rabee Bin Haadi al-Madkhali, may Allah preserve him, stated:

He [Al-Barbahari] sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from with regards to belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said: 

إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ 

It is only those who have knowledge among His slaves that fear Allah]. [35:28]

Hence they [the scholars] said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, he is not a scholar and his knowledge has no value because it is a source of evil to him. The Qur’an is proof for or against you, so evil is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets said: [وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [11:88]

Allah said:

أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [2:44]

Allah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ

ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff.2-3]

Some people are merely speakers and they do not act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it, and being one of the people who are most distant from it. [1]

Al-Allamah Salih Al-Fawzan,may Allah preserve him, said:

Learning from books without referring to the scholars! This is a path of deviation, and many have deviated because of it. He (i.e. the person) will either misunderstand what is in the books or understands in a way other than what is intended because it has not been explained and made clear to him. The author (of the book) may be deviated in his views or knowledge and fills it (i.e. the book) with mistakes in affairs of knowledge. Then this ignorant youth reads and adopts it. Therefore, the books are not to be solely depended upon. And even if the books are sound, you will not be able to understand by merely seeking after it (i.e. reading). The khawaarij were not misguided and misguiding others with their intellects and fear of Allaah, except that they disassociated themselves from the scholars and depended on their own understanding and that of those like them. They took instructions from one another, and thus they caused harm to themselves and to the Ummah. This is the result of disassociating from the scholars. [2]

Imaam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said that from that which is incumbent upon a student of knowledge to comply with is that he acquires knowledge directly from the Shaikhs, for indeed he will reach -by way of that- several benefits as follows:

The path to acquiring knowledge will be shortened for him instead of moving from one book to another whilst trying to find out the view that carries more weight (in a particular subject matter) and the reason behind it; also trying to find out the weak view in (that particular subject matter) and the reason behind it. Instead of going through all this, the teacher will give him what he seeks after through an easy path, present to him – two, three or more than three – different views of the people of knowledge together with a clarification of the view that carries more weight and the proof. Indeed, there is no doubt that this is beneficial (or advantageous) for the student.

He will be facilitated with the ability to grasp a subject matter quickly, because when the student of knowledge reads to a scholar, he will grasp the subject matter many times quicker than when he reads books (on his own). This is because when he reads books, he may come across difficult and obscure statements (or expressions), so he needs contemplation and repetition, which requires time and effort, and he may understand those statements wrongly and then act upon them.

Close connection (or attachment) between the students of knowledge and the erudite scholars- junior people of knowledge attached to senior people of knowledge.

These are from the benefits of acquiring knowledge directly from the Shaikhs; but as mentioned earlier, it is obligated on a person to choose a scholar who is reliable, trustworthy and strong – one who has real knowledge and understanding and not superficial knowledge; truthful and firm in fulfilling what is entrusted to him and known for fulfilling acts of worship, for indeed a student follows the footsteps of his teacher. [3]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah preserve him, was asked: Is it permissible for the one who seeks knowledge from some Shaikh – by way of books and audios – to say to him [i.e. the Shaikh], “Our Shaikh” and thus he becomes a Shaikh of his?

Answer: There’s no harm in considering someone as one’s Shaikh, but I bring your attention to the fact that there are two ways of acquiring knowledge. The first path is seeking knowledge in person and sitting to acquire knowledge from the scholar directly- sitting in his presence, learn good manners from him and good Tarbiyah. This is the ideal way and the loftiest. This is the way of the Sahaabah in acquiring knowledge from their Prophet [peace and blessings of Allaah be upon him]- those who were with him in Madeenah and those who traveled to him. They acquired knowledge directly from the Prophet and taught their people. Likewise, this is how the Taabi’oon acquired knowledge from the Sahaabah- took knowledge (directly) from the Sahaabah, especially the seniors. Likewise, those who followed the Taabi’een did the same up to this era of ours. This is the correct and loftiest path of acquiring knowledge from a Shaikh.

The second path is to acquire knowledge from books and audios. There is no harm in this and it benefits, but it does not contain that which is found in the first method; rather it is for a woman and the one who is unable because of the difficulty in reaching the Shaikh due to distance, for one may not be able to sit in the presence of a scholar even in his own country. Not all women are able-some of them are sometimes able and unable at other times, and some are not able. So, these people benefit [i.e. from the books & tapes], but also they are not advised to enter into challenging (or very difficult) issues related to differences of opinion between the scholars; rather they entrust those affairs to the people of knowledge. And whoever is a teacher – one who gives instructions in knowledge (i.e. nurtures others) or an Imaam of a Masjid in his city district or town, we advise him to be at the service of the people and that he takes those questions of theirs which he is able to answer and respond to them in his city district. And those questions that carry a difference of opinion and require investigation, he offers his services to the people by sending those questions to the people of knowledge and taking answers from them. This is a good service with regards to the Muslim helping another Muslim. [paraphrased] Listen to audio here: https://safeshare.tv/x/aIVf6vxUqh8#

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, was asked: “How does a student of knowledge combine between the lessons of Sharia colleges with the lessons of scholars in mosques?”

Answer: I cannot answer this, because everyone knows himself, but I can say that if the regular university lessons clash with the lessons of the scholars, I think a person should be keen on the university lessons if he is to succeed because the period of study at the university is short. And as you now know that positions of leadership in Dawah, education, administration and headship are based on certificates. If a person does not have a certificate, no weight will be given to him regardless of the level of his knowledge. If a student of knowledge seeks knowledge at the university in order to obtain a certificate with which he can reach leadership positions, then this is a good intention and there is nothing in it that would be tantamount to seeking knowledge for other than the sake of Allah in his intention. This is why if two people are presented: one of them has a university degree and the second does not have a certificate, and the second is more knowledgeable than the first, the one who has a certificate is given priority in leadership positions. Therefore, I see that if the lessons in the Sharia colleges clash with the lessons in the Mosques, the student gives precedence to university studies; but if there is no clash, then studying in mosques is compatible with studying at university. The affair is clear that it is possible to combine this and this, given that studying in mosques has now become easy, because most of those who study in mosques have a recorder that records their lectures, the students’ questions and answers. Therefore, if a person takes some of these audio tapes and listens to them in his spare time, it is as if he has not missed anything. [4]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The questioner mentions that he is a fifteen-year-old young man and wants to seek Islamic knowledge, so what is your advice? What are the things that he must do and fulfil? He says: Bearing in mind that our city has few callers to Islam and students of knowledge.

Response: We advise him to seek knowledge in the schools -intermediate and secondary- opened by the government, or the institutes of knowledge. He strives to reach them (or enroll). And if they have gatherings of knowledge by the judges or others, he attends the gatherings of knowledge if it is available at night or during the day- combining this and this. He enrolls in regular schools and makes an effort. He reads to the scholars in his township if they have gatherings of knowledge at night or during the day- attend the gatherings, benefit and strive hard to memorize the Noble Qur’an and memorize beneficial books, such as Kitab at-Tawhid, Kishf Ash-Shubuhat, Thalaathah Al-Usul and Qawaa’id Al-Arba’ah by Shaikh Al-Islam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, and also Al-Aqeedah Al-Waasitiyyah by Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him.  These are good books that are important to memorise. And books like An-Nawawi’s forty hadeeth and its completion by Ibn Rajab’s Khamseen Hadeeth Min Jawaami Al-Kalim. He memorises these great and beneficial hadiths. In any case, the advice for this young man is that he strive to seek knowledge in regular schools, and from the Shaikhs if he has someone from the Shaikhs to read to in the gatherings of knowledge. [5]

The Aim Should Be Rectification of The Soul 

Ibn Qutaybah, may Allah have mercy upon him, said:

In the past, a student of knowledge used to listen in order to know, (endeavoured) to know in order to act and sought understanding of the religion ordained by Allah in order to benefit (himself) and others. (However), it has now become the case that a student of knowledge listens to accumulate, accumulates to be mentioned and memorises to outdo (others) and boast. [6]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every matter, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allah’s love, pleasure and reward, because seeking more than others in this affair is competition in good and to excel one another. [7] [end of quotes]

All praise and thanks be to Allah, what is mentioned above has never been a matter of confusion or ambiguity for the past 30 years. This is because we have never met any Salafi who holds that simply having books is enough, as everyone understands the importance of sitting with scholars in person or learning from their trusted students- in the East or the West. None of us were confused and still not in doubt – about the basis or secondary sources of knowledge. If someone is known to cling to books in isolation, neglecting the gatherings of knowledge or relying solely on their own understanding, then that presents a different situation. Right now, those among us who have never travelled to study, such as myself, are still living in the West and doing what we have always done for the past 30 years by the Tawfiq of Allah – reading and attending the study circles of the well known students of the scholars. Learning continues by the grace of Allāh and to this day many Salafis continue to travel to the land of the Muslims to seek knowledge from the Mashayikh. In addition, even though many of the senior Scholars have passed away, their senior students remain in both the East and the West.

[1] Awn al-Baaree Bi-Bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689

[2] Tawjeehaat Mihimmah Li-Shabab Al-Ummah. Page 7

[3] Sharh Hilyati Taalibil Ilm. pages 105-106. slightly paraphrased.

[4] Majmu Fatawaa 26/161-162

[5] https://binbaz.org.sa/fatwas/16293/%D8%A8%D9%8A%D8%A7%D9%86-%D9%83%D9%8A%D9%81%D9%8A%D8%A9-%D8%B7%D9%84%D8%A8-%D8%A7%D9%84%D8%B9%D9%84%D9%85

[6] Al-Ikhtilaf Fee Al-Lafdh 18. [Quote was shared by one of my colleagues at school – Abu Zakariyyah (Abdul Malik Al-Congoli, Al-Ifreeqee) – may Allah preserve him]

[7] An Excerpt from Al-Fawaa’id. Pages 58-59