Weekly Audio Class: Explanation of The Book, “Removing The Blame From The (Four) Illustrious Imams” of Shaykh ul Islam Ibn Taymiyyah taught by Shaykh Muṣṭafā Mubram

Shaykh Muṣṭafā Mubram حفظه الله started by praising Allāh (سبحانه و تعالى) and mentioned the following points:

• Ibn Taymiyyah (رحمه الله), his full name: Taqī al-Dīn Abū al-ʿAbbās Aḥmad ibn ʿAbd al-Salām ibn ʿAbd Allāh ibn Muḥammad Ibn Taymiyah
• Since the day Ibn Taymiyah was born, there is not a single person amongst mankind that so many books were written about, especially his biography.
• The high status and virtue of Ibn Taymiyah (رحمه الله) is well known and he is from the most knowledgeable of the people of Sunnah.
• Knowledge is of two categories
  • Asbāb-Al-Khilāf– the reasons behind the disagreement itself in knowledge
    • Knowing the reasons for any disagreement amongst the scholars or amongst the leaders of this ummah is paramount to knowing the disagreement itself.
  • Adab Al-Khilāf– the etiquette or manners of disagreeing.
    • The manners in which people disagree will lead you to know the reasons why they disagreed in the first place.
    • Whoever does not know the reason for the disagreement will not know how the manners should be regarding the disagreement.
• Scholars have written books regarding the different kinds of disagreement– this is an independent subject matter by itself. There are books that explain the reasons for disagreements, and there are also books that explain the manners of disagreements.
• Learning the title of a book and what is behind the title, will lead you to what the book is all about.
• It is not suitable for every person of knowledge to talk about disagreements and its reasons.
• This subject matter (disagreements), is only befitting for the highest scholars of the Sunnah that the people have gathered upon (agreed upon).
• Ibn Taymiyah used the words ‘the illustrious Imāms’ in the title of the book. Who are the illustrious Imāms? The word Imāms (أَئِمَّة) is ā plural for Imām.
• An Imām is a person that should be followed and taken as a role model because an Imām could be a person leading the people upon good or leading the people upon evil. Allāh mentions regarding the Imāms of good:
•  وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ 

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Signs.” [Sūrah Sajdah 32: 24]

• And regarding evil Imāms, Allāh says:
• وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ 
• “And We made them leaders inviting to the Fire, and on the Day of Resurrection, they will not be helped.” [Sūrah Qaṣaṣ: 28: 41]
• These āyāt show the difference between the leaders of the good versus the leaders of evil.
• At times the ignorant people put blame on people (Imāms) that Ibn Taymiyah wanted to defend.
• Al-Aʿlām is plural of ʿalam – a signpost or mountain that you can see from a distance.
• The Imāms (أَئِمَّة) are aʿlām signposts, role models and they are to be followed.
• The Current times are one of the worst trials and tribulations upon the believers, any ‘Joe Shmoe’ can say what he wants and find followers.
• The media and social media outlets have many people who have many followers who can say whatever they want.
• There is a well known ḥadīth of ʿAbdullāh Ibn Amr (رضى الله عنه) in which the Prophet (صلى الله عليه وسلم) said that this knowledge will not be taken away from the people by tearing it out of the chest of mankind, but rather this knowledge will disappear by the death of the scholars.
• The beginning of the book

بسم االله الرحمن الرحيم الحمد الله على آلائه ، وأشهد أن لا إله إلا االله وحده لا شريك له في أرضه وسمائه . وأشهد أن محمداعبده ورسوله وخاتم أنبيائه صلى االله عليه وعلى آله وأصحابه صلاةدائمة إلى يوم لقائه وسلم تسليما . وبعد : فيجب على المسلمين – بعد موالاة االله ورسوله صلى االله عليه وسلم – موالاة المؤمنين كما نطق به القرآن. خصوصا العلماء الذين هم ورثة الأنبياء الذين جعلهم االله بمنزلة النجوم يهتدىهبم في ظلمات البر والبحر وقد أجمع المسلمون على هدايتهم ودرايتهم. إذ كل أمة -قبل مبعث محمد صلى االله عليه وسلم -فعلماؤها شرارها إلا المسلمين فإن علماءهم خيارهم، فإهنم خلفاء الرسول في أمته والمحيون لما مات من سنتههبم قام الكتاب وبه قاموا وهبم نطق الكتاب وبه نطقوا . وليعلم أنه ليس أحد من الأئمة المقبولين عند الأمة قبولا عاما يتعمد مخالفة رسول االله صلى االله عليه وسلم في شيء من سنته، دقيق ولا جليل، فإهنم متفقون اتفاقا يقينياعلى وجوب اتباع الرسول وعلى أن كل أحد من الناس يؤخذ من قوله ويترك إلا رسول االله صلى االله عليه وسلم ولكن إذا وجد لواحد منهم قول قد جاء حديث صحيحبخلافه فلا بد له من عذر في تركه . الأسباب التي دعت العلماء إلى مخالفة بعض النصوص وجميع الأعذار ثلاثة أصناف : أحدها : عدم اعتقاده أن النبي صلى االله عليه وسلم قاله . والثاني : عدم اعتقاده إرادة تلك المسألة بذلك القول . والثالث : اعتقاده أن ذلك الحكم منسوخ . وهذه الأصناف الثلاثة تتفرع إلى أسباب متعددة . السبب الأول : ألا يكون الحديث قد بلغه . ومن لم يبلغه الحديث لم يكلف أن يكون عالما بموجبه

In the Name of Allāh, The Most Merciful, The Ever-Merciful.

All praise is due to Allāh for His signs and His miracles and I bear witness that there is no god that deserves to be worshiped except Allāh (سبحانه و تعالى) in the heavens and the earth, and I bear witness that Muḥammad (صلى الله عليه وسلم) is His servant and messenger and the seal of all prophets and messengers, may Allāh raise him and grant peace to all of them and upon his family as well as his companions, may He grant them permanent praise and raising of ranks until the day we meet Him.

Thereafter, it is a must upon the Muslims, after pledging allegiance to Allāh (سبحانه و تعالى) and His messenger (صلى الله عليه وسلم) to align themselves with the believers as Allāh has told us in the Qur’ān. Especially the scholars, the inheritors of the prophets. Those that Allāh (سبحانه و تعالى) put on the same status as the stars in the heavens to be guided by in the darkness of the land and in the darkness of the seas. The Muslims have agreed upon the guidance of the scholars and the full comprehension of the scholars. This is because every nation before Muḥammad (صلى الله عليه وسلم) was sent had evil scholars, except the Muslims. The scholars of the Muslims are the best of the Muslims, because they are the inheritors of the prophets amongst his nation. The scholars of the Sunnah are the ones that bring to life whatever was forgotten from the Sunnah of Muḥammad (صلى الله عليه وسلم). By the scholars, the Book of Allāh was established amongst the people. And by the Book of Allāh, the scholars were established as scholars amongst the people. The Book of Allāh directed us to who the scholars are and the scholars themselves spoke and taught the Book of Allāh. It must be known that it is not for any of the leaders that have been accepted amongst the Muslims, except that they have been accepted generally speaking.

Any of the scholars that has been accepted by the Muslims that purposely goes against the sunnah of the messenger (صلى الله عليه وسلم), whether it was in something big or small, then the scholars of the ummah have gathered beyond certainty, upon the compulsion or obligation of following the messenger (صلى الله عليه وسلم). We can take from the statement of anyone of the people and we can leave the statement of anyone of the people except the Messenger of Allāh. If an authentic narration from the messenger (صلى الله عليه وسلم) came about, or is present that is against a statement from any of the scholars, then we must make an excuse for that scholar, for making that mistake.

The excuses that the people of the Sunnah have gathered upon for any scholar that makes a mistake are three kinds of excuses;

1. The scholar himself does not believe that the Prophet (صلى الله عليه وسلم) ever said anything in regards to this affair.
2. The scholar did not believe that it was meant that way by that statement
3. The scholar believes that this ruling that he is addressing has been abrogated

These three kinds of excuses branch out to many other reasons.

1. 1. The first reason being that the ḥadīth of the prophet (صلى الله عليه وسلم) never reached that scholar, and whoever the ḥadīth does not reach is not obligated to follow that ḥadīth.

• The benefits of saying Bismillāh Ar–Raḥmān Ar–Raḥīm
• This sentence (the Basmalah) has so many benefits. You seek assistance from Allāh upon whatever you want to start. You are seeking the Barakah – blessings of Allāh upon whatever you are about to start doing.
• The (ب) in (بسم) is called the ‘bā’ of istiʿānah’ -the bā’ of seeking assistance.
• You can say the Basmalah in full or you can shorten and say Bismillāh when it’s appropriate to do so according to the evidence and proofs as we learn from the Sunnah.
• Ibn Taymiyah then said (الحمد الله على آلائه) All praise is due to Allāh for His signs, miracles and blessings upon us.
• The importance regarding the matter of Al-ḥamd- this is praising Allāh, and mentioning the perfect Attributes of Allāh upon extreme love and extreme glorification of Allāh.
• If you remove glorification from praising Allāh, it would only be praise (a lesser form of praise, it would not be ḥamd.
• Ḥamd includes praising in all three categories of tawḥīd. It includes praising Allāh for His legislation, rulings, judgements, pre-decree that He decreed for you and everything that is specific to Allāh (سبحانه و تعالى).
• Ibn Taymiyah (رحمه الله) then said, (وأشهد أن لا إله إلا االله وحده لا شريك له في أرضه وسمائه) I bear witnessed that there is no god worthy of worship except Allāh, without any partners in the heavens and earth.
• This is the testimony of faith that is to be mentioned in the heavens and earth.
• (وأشهد أن محمداعبده ورسوله وخاتم أنبيائه.) And I bear witness that Muḥammad is His servant and the seal of all the prophets.
• The pledges of allegiance and their order- First Allāh, then His messenger, then the believers.
• The meaning of the second part of the testimony of faith- and I bear witness that Muḥammad is

1. His servant – meaning he (صلى الله عليه وسلم) is not to be worshiped alongside Allāh and
2. He (صلى الله عليه وسلم) is His (سبحانه و تعالى) messenger – meaning all of his (صلى الله عليه وسلم) statements are true and non of his statements are to be considered as lies and
3. He (صلى الله عليه وسلم) is the seal of all prophets and there is no prophet after him.

• This testimony regarding the messenger (صلى الله عليه وسلم) is a refutation regarding 2 groups of people:

1. 1. The people of ghuluw extremism with regards to the prophet (صلى الله عليه وسلم)
   2. The people who fell short regarding the rights of Muḥammad.

• (صلى االله عليه وعلى آله وأصحابه صلاةدائمة إلى يوم لقائه وسلم تسليما .) And may peace and blessings be upon him and upon his family, and companions permanent peace and blessings until the day….
• Why were the companions mentioned after the family? This is from mentioning what is general after mentioning something specific.
• The best meaning of the ṣalah upon the prophet (صلى الله عليه وسلم) is that you are seeking the best of praise upon him from Allāh in the highest of the heavens.
• It is a must upon the Muslims after pledging allegiance to Allāh (سبحانه و تعالى) alone without any partners and his messenger Muḥammad (صلى الله عليه وسلم), to also be brothers, aiders and supporters of other believers. The best of the believers are the scholars – the inheritors of the prophets.
• Your best Wali, your best aider and supporter is Allāh (سبحانه و تعالى)
• The explanation of the wilāya of Allāh can be seen in the following āyah:

 إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ

وَهُمْ رَاكِعُونَ ﴿٥٥﴾  وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ

هُمُ الْغَالِبُونَ ٥٦

“Verily, your Wali (Ally, Protector, Helper) is Allāh, His Messenger, and the believers, – those who perform Al-ṣalāt (Iqāmat-as- ṣalāt), and give zakāt, and they bow down (submit themselves with obedience to Allāh in prayer). And whosoever takes Allāh, His Messenger, and those who have believed, as Protectors, then the party of Allāh will be the victorious.” [Sūrah Al-Mā’idah 5: 55-66]

• The word al-wilāyah allegiance is taken from al-muwālā – meaning aid, support and love. The walī is the one that will aid you, support you, and love you. The best supporter is Allāh, and then the messenger of Allāh (صلى الله عليه وسلم), and then the believers and specifically the scholars of Islām.
• The word al-wilāyah means rulership and kingdom.
• Allāh says the believers are:

 وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ  الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ      إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ 

“The believers, men and women, are Awliyā‘ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Maʿrūf (i.e. Islāmic Monotheism and all that Islām orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islām has forbidden); they perform Al-ṣalāt (Iqāmat-as- ṣalāt), and give zakāt, and obey Allāh and His Messenger. Allāh will have His Mercy on them. Surely Allāh is All-Mighty, All-Wise.”                         [Sūrah Tawbah 9: 71]

• Allāh (سبحانه و تعالى) promises that whoever takes Allāh and His messenger (صلى الله عليه وسلم) as an ally, as well as the believers, then that is the party that will always be successful.
• The walī is the one that you want to be close to.
• The best of the awliyā’ now are the scholars (after Allāh and His messenger).
• Allāh (سبحانه و تعالى) said in a ḥadīth Qudsī, ‘whoever opposes a walī of mine then I will declare war upon him.’
• The scholars inherited the knowledge from the prophets not the prophethood
• The virtue of the one who embarks on a trip or a journey to seek knowledge, the famous ḥadīth of the prophet (صلى الله عليه وسلم), whoever takes a path in which he is seeking knowledge, he or she will be given a path to the paradise.

• Shaykh Muṣṭafā Mubram حفظه الله said Ibn Taymiyah is using a style in his introduction called, ‘the eloquency of introduction.’ This is using a specific objective that will clarify the whole book.
• The importance of the introduction of a book in detailing the benefit you want people to take from it and it will clarify your objective behind the whole book.
• The scholars’ knowledge is used as guidance just as the stars are used as a form of guidance and navigation in the dark.
• All the scholars that came before the ummah of Muḥammad (صلى الله عليه وسلم) had some evil with them.
• Before Islām came, the scholars were the worst of their people, after Islām came, the scholars are the best of the Muslim ummah.
• It is not permissible to accept from any scholar, everything that he says.
• When a scholar makes a mistake by going against anything from the Sunnah of Muḥammad (صلى الله عليه وسلم), we follow the Sunnah.
• The only person that we can never refute is Muḥammad (صلى الله عليه وسلم).
• Some laymen who claim to be upon knowledge use certain speech to misguide people.
• Even the scholars themselves despite the high status are not infallible in any shape or form.
• When you come across a statement from a scholar that is opposing an authentic statement by the prophet (صلى الله عليه وسلم), you should take the statement of the prophet (صلى الله عليه وسلم).

Shaykh Muṣṭafā Mubram حفظه الله started by praising Allāh (سبحانه و تعالى) and mentioned the following points:

• • Arabic Text for the lesson:

  الأسباب التي دعت العلماء إلى مخالفة بعض النصوص وجميع الأعذار ثلاثة أصناف : أحدها : عدم اعتقاده

   أن النبي صلى االله عليه وسلم قاله . والثاني : عدم اعتقاده إرادة تلك المسألة بذلك القول . والثالث :

  اعتقاده أن ذلك الحكم منسوخ . وهذه الأصناف الثلاثة تتفرع إلى أسباب متعددة . السبب الأول :

  ألا يكون الحديث قد بلغه . ومن لم يبلغه الحديث لم يكلف أن يكون عالما بموجبه وإذا لم يكن قد بلغه

   وقد قال في تلك القضية بموجب ظاهر آية أو حديث آخر،

   Cew32

   The collection of excuses are of three kinds.

  1. The first being not believing that the prophet (صلى الله عليه وسلم) made such a statement.
  2. The second being that the prophet (صلى الله عليه وسلم) did not intend a particular point when he made a particular statement.
  3. The third is believing that the particular ruling is abrogated.

   

  These three excuses branch into many other reasons. It may be that the ḥadīth did not reach the scholar. Whoever the ḥadīth did not reach among the scholars is not required to know the necessities of that ḥadīth. If a ḥadīth never reached a scholar, then in this case he speaks according to what is apparent to him according to the verses in the Qur’ān

   

  • • The topic concerning why disagreements happen is mentioned in many books by the author. This is one of the most important topic covered by Shaykh Al-Islām Ibn Taymiyyah (رحمه الله).
    • The shaykh will make a distinction between these three excuses and the reasons that are necessary for the dispute.
    • Each of the excuses along with their sub categories will be mentioned with examples to make it easier to understand in the future in shā’ Allā
    • The shaykh also mentioned these reasons in his refutations of a group called (al-ikhnā-iyyah).
    • This topic (Removing the doubts from the Imāms) is one of the most important topics researched by Shaykh Al-Islām Ibn Taymiyyah.
    • These three types of excuses are the main reasons for the real disagreement between the scholars. These three kinds of excuses branch out to ten sub categories in total.
    • The first reason for disagreements among the scholars.

  The scholar himself does not believe that the prophet (صلى الله عليه وسلم) ever said anything in regards to this affair. Under this excuse five subcategories are mentioned:

  • • • First, it may be that the ḥadīth may not have reached that scholar. In that case the person whom a ḥadīth did not reach is not obligated to adhere to a narration that he did not get. There is a issue of (balagh and tablīgh) When a scholar learns of a ḥadīth he must convey it to the people. This has four points to keep in mind.
      • The first is the covenant that Allāh has taken from all of the sons of Adam. Allāh (سبحانه و تعالى) says:

   

   ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ

  ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ﴾

  And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam’s loin his offspring) and made them testify as to themselves (saying): “Am I not your Lord?” They said: “Yes! We testify,” lest you should say on the Day of Resurrection: “Verily, we have been unaware of this.” [Sūrah Al-Aʿrāf 7: 172]

  • • • The natural disposition of every human being (fiṭrah) which will call you back to the truth i.e. the religion of Islām. Allāh says in sūrah Rūm verse 30,

  ﴿ فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ

   ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴾

  So set you (O Muḥammad (صلى الله عليه وسلم) your face towards the religion of pure Islāmic Monotheism ḥanīfā (worship none but Allāh Alone). Allāh’s fiṭrah (i.e. Allāh’s Islāmic Monotheism), with which He has created mankind. No change let there be in Khalq-illāh (i.e. the Religion of Allāh Islamic Monotheism), that is the straight religion, but most of men know not. [Sūrah Rūm 30: 30]

  • • • The ḥadīth mentioned by Abu Hurayrah (رضى الله عنه) that not a single person is born except that he is born upon the fiṭrah,– the natural disposition that is Islām, but it is his parents that will raise him as a Jew or a Christian or a fire worshipper.

   

  • • • The ḥadīth Qudsi of Iyād. Allāh (سبحانه و تعالى) said on the tongue of His messenger (صلى الله عليه وسلم), I have created my servants ḥunafā’. Meaning, upon knowing or worshipping Allāh alone without any partners. Then the shayaṭīn or the devils took him away from that.

   

  • • • Ḥujjat al-ʿaql or the proof of intellect. Allāh questions the believers and mankind at large by asking them in the Qur’ān if they will not comprehend, think or ponder?

   

  • • • Al-Ḥujjah Al-Irsāliyah – the proof of the message reaching a person. This is in regards to giving excuses to the people or not giving them excuses. Did they ever hear of the rulings and details of Islām? Did they hear the details of Islām as a religion like Iḥsān, īmān, the sharīʿah, and the details of all of the affairs that are obvious or hidden amongst other details covered in the message of Muḥammad (صلى الله عليه وسلم)? A ḥadīth in ṣaḥīḥ Muslim mentions that the prophet (صلى الله عليه وسلم) said, ‘by the one that my soul is in His hands, not a single Jew or Christian hears of my message, then he does not believe in me, except that Allāh will enter him into the hellfire.’

   

  The scholar has to have the proof established on him.

   

  • • • The scholar is a human being, and just like any other human, the scholar needs to have the proofs established upon him. These proofs could be from the statements, actions or affirmations or the taqrīrāt of the prophet (صلى الله عليه وسلم).

   

  • • • There is a fiqh concept called Waḍʿ al-Jawa’iḥ which deals with natural disasters and how they affect matters of trade and transactions. An example is given where a buyer purchases fruit, but it is later damaged due to a natural disaster. The issue of who is responsible for the product is discussed both when the seller has been paid and when they have not. More information on this topic can be found in Ibn Qāsim’s (رحمه الله) collection, volume 20, page 50, as well as in Al-Fatāwá Al-Kubrá and Al-Qawa’id Al-Nuraniya.

   

  • • • Another example is that the scholars of the Sunnah have disagreed amongst themselves regarding praying two rakʿah of Sunnah before you wear the clothing of Iḥrām so you can go for ʿUmrah or Ḥ

   

  Sometimes even the scholars do not have knowledge of certain issues.

  • • • Al-Faqīhi (رحمه الله), a scholar, mentioned in his book Akhbār Makkah about the significance of fasting the day of ʿ According to ʿAṭā and Abū Mujāhid, they were not aware of the importance of fasting on this day until ʿAbdul Karīm Abū Umayyah informed them that it is an expiation for the sins of the year before and after it. This practice is based on the ḥadīth of the prophet (صلى الله عليه وسلم).

   

  • • • The firm scholars of the sunnah never left saying anything from the sunnah. Sometimes the scholars of the sunnah may strive on their own, based upon the knowledge that they have gained because the statement of the Messenger (صلى الله عليه وسلم) did not reach him.

   

  • • • Ibn Zaid (رحمه الله) mentioned that Ayūb Al-Sikhtiyānī (رحمه الله) was asked about a particular affair. When he said nothing has reached him regarding that particular affair he was asked about, he was told, to give his opinion. Ayūb Al-Sikhtiyānī said that even the opinion did not reach him. So he refused to say anything at all. The scholar has every right to say he has no knowledge or opinion regarding an affair and he will actually stop there.

   Allāh (سبحانه و تعالى) says,

  ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا﴾

  “And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allāh).” [Sūrah Al-Isá 17: 36]

  • • • Sometimes a scholar may engage in Ijtihād in legislation even when a specific narration is not available to him. In this case, his effort is still grounded in the foundations, fundamentals, and rulings that he has learned and understands well. He may also base his conclusions on what is obvious and apparent from the sunnah, or make use of analogies that have been used by other scholars before him.

   

  • • • According to Ibn Khuzaymah’s narration, Abū Bakr (رضى الله عنه) mentioned a true story from the prophet Muḥammad (صلى الله عليه وسلم). Abū Bakr reported that the prophet (صلى الله عليه وسلم) informed him of something authentic and correct. However, anything that contradicted the prophet’s (صلى الله عليه وسلم) message never reached Abū Bakr or he (رضى الله عنه) never memorized it.

   

  • • • Ibn Arabi (رحمه الله) explained that anything contrary to the authentic way of narration, chain of narration, or the conveyance of narration from one generation to another would be against what is correct. Abū Bakr and all the scholars of the sunnah would refuse to report anything that contradicted the authentic teachings of the prophet (صلى الله عليه وسلم).

   

  • • • ʿAbdul Mālik (رحمه الله), the son of ʿAbdul Azīz Ibn Juraysh, asked ʿAṭā (رحمه الله) if it was permissible to use a miswak on the day of fiṭ ʿAṭā replied that he had not heard of any command by the prophet (صلى الله عليه وسلم) to use a miswak on the day of fiṭr. However, the prophet (صلى الله عليه وسلم) said that had he not wanted to make it a hardship upon his ummah, he would command them to use a miswak before every ṣalāh.

   

  • • • Another narration from ʿAmir ibn Sharāḥīl al-Shuʿbī (رحمه الله) emphasizes the importance of evidence and proof in Islāmic rulings. The scholars of the Sunnah never specify anything in the religion of Allāh without evidence from the book of Allāh and the Sunnah of Muḥammad (صلى الله عليه وسلم). Looking at past predecessors, it’s clear that many of them never made a statement without evidence conveyed to them.

   

  • • • The scholar does not believe that the prophet (صلى الله عليه وسلم) intended a particular affair with a certain statement.

   

  • • • The scholar does not believe that the statement of the prophet (صلى الله عليه وسلم) applies to the affair that he is dealing with.
      • This excuse has three subcategories.

   

  • • • The scholar believes that the particular ruling has been abrogated.

   

  • • This excuse is divided into two subcategories.
  There are ten subcategories altogether from the original three excuses