Imaam Sufyaan Ath-Thawri (rahimahullaah) said: I seek Allah’s Refuge from the fitna of the ignorant worshipper and the fitna of the wicked scholar, for indeed their fitna is the trial of everyone who is put to trial. [1]
Imaam Ibnul Qayyim (rahimahullaah) said: Indeed the people follow their scholars and righteous worshippers, so if the scholars are wicked and the worshippers are ignorant, then the calamity through them will be widespread and the fitna will (have a) great (effect) on individuals and the general masses.[2]
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(1) Akhlaaq Al-Ulamaa’ by Imaam Al’Aajuriy’ pg 63
(2)Miftaah Daar As-Sa’aadah’ by Imaam Ibnul Qayyim’ 1/160
I have three traits by way of which I gain the upper hand over the one who argues with me! They (i.e. the people) said: “What are they?” He said: “I am happy when the one who argues with me is correct. I am sad when he is mistaken and I prevent myself from being disrespectful towards him.” This (statement of Haatim) reached Imaam Ahmad Ibn Hanbal (rahimahullaah), so he said: ”Glorified be Allaah and free is He from all imperfections! What a judicious man he (Haatim) is!”
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[Source: Quoted by Shaikh Abdullaah Al-Bukhaari in At-Ta’aqqubaat As-Sareehah Alaa Risaaalah An-Naseehah Lid-Duktoor Ibraaheem Bin Aamir Ar-Ruhayli’ page: 48]
Narrated Anas Bin Maalik (radiyallaahu-anhu) that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) stated about this ayah: [هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ – He (Allah) is the One, deserving that mankind should be afraid of, and He is the One Who forgives (sins) (74:56)] that Allaah (The Mighty and Majestic) said: ‘’I am worthy of being feared, so whoever fears me and does not associate another Ilaah (i.e. god or anything taken as an object of worship) with Me (in worship), then I am worthy of forgiving him.’’ [Reported by Imaam Tirmidhee; Number: 3328 and declared Hasan Li-Ghayrihee by Imaam Albaani in ‘Dhilaal Al-Jannah Fee Takhreej As-Sunnah (969)]
To oppose one’s desires for the sake of the truth in affairs of knowledge and creed can be difficult, so it requires research and contemplation. Also in facing such difficulty one is in need of asking the scholars and benefitting from them. So with regards to what has been stated about a person’s acknowledgement of the truth and the difficulty in doing so, he should cling to piety, whilst seeking the Tawfeeq of Allaah and guidance. [Slightly Paraphrased and abridged…for further details, see: At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil. Vol 2. Page: 180-181. with the checking of Imaam Albaanee (rahimahullaah)]
Thirdly: Pride: It may be that a person is upon ignorance or falsehood, so another person comes along and clarifies the proofs for him, but he sees that by acknowledging such proofs, it would necessitate that he is deficient and that it was such a person who guided him. And due to this, we find that it is not difficult for some of those who attribute themselves to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult upon them when others clarify such mistakes for them. [Source: At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil. Vol 2, Page: 180-181’with the checking of Imaam Albaanee (rahimahullaah). Abridged and slightly paraphrased]
Firstly:A person sees that by acknowledging the truth, it would necessitate that he was upon falsehood, because a person is nurtured upon a religion, creed, school of thought or views inherited from his nurturer and teacher, which he considers to be the truth. So when it is manifested that those affairs are falsehood, it becomes difficult for him to acknowledge that. This is because he sees that the deficiencies of his teacher or nurturer necessitate his own deficiencies and an acknowledgement of their misguidance or errors necessitates his own deficiencies. [Source: At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil. Vol 2, Page: 180-181’with the checking of Imaam Albaanee (rahimahullaah). Abridged and slightly paraphrased]
And every nation has its appointed term; when their term is reached, neither can they delay it nor can they advance it an hour (or a moment).” [Soorah Al-A’raaf: Ayah 34]
Indeed, Allaah created the children of Aadam from the earth (i.e. their father Aadam was created from clay); then He (The Most High) made them reside on the earth and appointed for them a period of residence in it. No nation amongst the nations can advance or delay its appointed term—neither the nations as whole nor the individuals of those nations can advance or delay their appointed term. [slightly paraphrased. See Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan]
There was neither story telling in the time of the Messenger (sallal-laahu-alayhi-wasallam) nor in the time of Abu Bakr (radiyallaahu-anhu), neither in the time of Umar (radiyallaahu-anhu) nor in the time of Uthmaan (radiyallaahu-anhu); rather story telling started in the time of Fitan.” (i.e. during the times of trials and tribulations).
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Source:
صحيح موارد الظمآن إلى زوائد ابن حبان
By Imaam Albaani (rahimahullaah) Vol 1: Chapter 19, page 134
Allaah (The Most High) said: [وَڪَذَٲلِكَ زُيِّنَ لِفِرۡعَوۡنَ سُوٓءُ عَمَلِهِ – Thus it was made fair-seeming, in Fir’aun’s (Pharaoh) eyes, the evil of his deeds]
Evil deeds were made fair seeming to him, so shaytaan did not cease to make it fair seeming to him, whilst he called to it and beautified it, until he saw it as something good. He called to it and debated (in a manner) like those upon truth, whilst he was from the greatest of the corrupters.
[وَصُدَّ عَنِ ٱلسَّبِيلِۚ – And he was hindered from the path” of truth, due to the falsehood that was made fair seeming to him. [وَمَا ڪَيۡدُ فِرۡعَوۡنَ] ”And the plot of Fir’aun (Pharaoh)]–the one who wanted to plot against the truth and give a false impression to the people that he was the one upon truth, and that Moosaa was upon falsehood—[ إِلَّا فِى تَبَابٍ – led to nothing but loss]; That is: (complete) loss and waste. It benefited him in nothing except wretchedness in this world and in the Hereafter.
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[For further details, see Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan]
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated:
Regarding distinction between truth and falsehood, guidance and misguidance, the path leading to guidance and the path leading to misguidance, the path of happiness (in this life and the next) and the path of wretchedness and destruction; then everything that Allaah revealed to His Messengers and in His Books is obligatory to be followed -[i.e. as it is well known from the statements of the scholars that all the Prophets and Messengers have the same creed (i.e. issues of Imaan, Tawheed etc) and everyone is obligated to follow them, but after the advent of Muhammad (sallal-laahu-alayhi-wasallam) all the issues related to the ahkaam (i.e. rulings on different affairs of worship, dealings etc) from the other Prophets and Messengers have been abrogated, and only Muhammad’s Sharee’ah is to be followed. Likewise, all the previous books have been abrogated after the revelation of the Qur’aan). See Tafseer Surah Al-Maa’idah regarding this affair Aayaat 48-50]- and by way of it one acquires distinction between right and wrong, guidance, knowledge and Eemaan.
Allaah (The Most High) testified that it (i.e. His Revelation) is the truth and what is in opposition to it from the statements of the people are displayed before it for inspection- if (a statement) is in agreement with it, then it is truth, and if in opposition, it is falsehood.
(But), if it is unknown whether (a statement) is in opposition or in agreement due to its general nature, or the meaning intended by the utterer is known or unknown, but it is unknown whether the Messenger (sallal-laahu-alayhi-wasallam) has brought something that testifies to (its correctness) or declaring false, then one abstains and does not speak except with knowledge, for knowledge is that which is established with evidence and what is beneficial of it is that which the Messenger came with.
The Messenger (sallal-laahu-alayhi-wasallam) is the most knowledgeable amongst the creation and he has the greatest desire in acquainting the creation with it. He is the most capable in giving a clarification and definition of it. He is above everyone in knowledge, ability and intent, and through these three affairs the goal is accomplished. (However), those besides the Messenger (sallal-laahu-alayhi-wasallam) are either deficient or corrupted in their knowledge.
