Right-Acting Scholars and the Evil Scholars

On Determining the Difference From the Right-Acting Scholars and the Evil Scholars

Shehu Uthman Dan Fuduye’ said in his Siraaj’l-Ikhwaan
: “I say, and success is with Allah, realize O
brothers that the distinction between the scholars of
the religion (`ulama 'd-deen), the people of the
reminder (ahl 'd-dhikr), the helpers of the Merciful
(ansaar 'r-rahmaan) and between the evil scholars
(`ulama 's-sufi), the people of heedlessness (ahl
'l-gala), the helpers of Satan (ansaar 's-shaytana)
are two. They are anyone who gathers together in
himself two descriptions:

[1] knowledge (`ilm); and

[2] fearful awareness (taqwa).

In that case he is among the scholars of the religion,
the people of the reminder and the helpers of the
Merciful.

However whoever has not gathered in himself these two
descriptions is among the evil scholars, the people of
heedlessness and the helpers of Satan.

In the Ajwiba of Muhammad ibn `Abd 'l-Kareem ibn
Muhammad al-Maghili 't-Tilimsaani who died in the town
of Tuat in the year 909 of the hijra(in answer to the
questions of the Amir al-Hajj Abu Abdallah Muhammad
ibn Abu Bakr, known as Askiya).

When he asked him about the distinction between the
above-mentioned people of the reminder who are the
blessings of the earth and the above mentioned evil
scholars the people of heedlessness who are an
affliction upon the people of the earth.

He answered him with the following. "To continue: May
Allah assist us and you concerning His charge,
inviting others to Him and preserving what He had
entrusted to us from His divine law (shari`a). Verily
you questioned me saying, 'From the time that Allah
favored us with Islam, we were afflicted with an
affliction in these lands by the lack of trust from
those who claim to knowledge among the intellectuals
of our country. Their true description is that they
are non-Arabic speaking (`ajami) who do not understand
the language of Arabic except a little of the Arabic
of the people of our country. This little
understanding is with distortions (tas'heef),
misconception (tahreef) and appalling incorrectness of
pronunciation (`ujma `adheema) to the point where they
cannot truly understand the objectives of the scholars
nor the places where their own distortions and
misconceptions occur.

Along with that they possess many books that they
study and tails and narrations that speak about the
religion. They claim that they themselves are the
inheritors of the Prophets (waritha t'l-anbiyya) and
that it is obligatory upon us (yajibu `alaynaa) to
follow them.

Therefore, I am seeking from Allah ta`ala that He will
assist me to carry this heavy burden which the heavens
and the earth refused to carry. I also seek from you
that you may give me a legal decision based upon what
Allah has taught you concerning these intellectuals.
Is it allowable for us (yajuuzu linaa) to act in
accordance with their teachings concerning the
religion of Allah and am I free to follow them
regarding Allah or is that not permissible for me (laa
yahillu lii)? Is it obligatory to search into the
affair of those whom we appoint and follow in the
affairs of the religion? Explain to us the
description of those who can take care of the welfare
of this according to the divine law (shari`an)?'

Realize, may Allah help you, and us that the kingdom
belongs to Allah and there is no victory except from
Allah. Therefore, be a slave to Allah by obeying him
and He will be your Lord by preserving you and helping
you. The reality is that you are an owned slave who
does not control anything. Your Owner and Master has
raised you above many from among His slaves in order
that you may take care of the welfare of their
religious and worldly affairs. So therefore, do not
attempt to be their master nor owner. For in all
those you control you are a shepherd and every
shepherd will be questioned about those under his
control. If you realize that O Amir, then it is
obligatory upon you two issues:

[1] that you push far from you evil people and draw
near to you good people;

[2] that you question the People of the Reminder about
everything under your charge which you do not know its
legal decision and is burdened to carry so that you
may execute it in accordance with what Allah has
revealed.

Allah ta`ala says, "Then ask the people of the
reminder if you do not know." The people of the
reminder are those who have gathered in themselves two
essential descriptions:

[1] knowledge (`ilm); and

[2] fearful awareness (taqwa).

By means of knowledge he would know the difference
between guidance (rushd) and misguidance (gayy). By
means of fearful awareness he would command with
guidance (ya 'amara bi 'r-rushd) and forbid
misguidance (nahyi `an 'l-gayy).

Therefore, do not follow in your religion he whom it
has not been established whether he is a fearfully
aware scholar. For the one whom it has not been
established whether he is knowledgeable, it is feared
that he is astray and will lead others astray by his
own blindness and ignorance. For the one whom it has
not been established whether he is fearfully aware, it
is feared that he is astray and will lead others
astray by his corrupt passions.

Have you not seen Allah ta`ala's words; "O you who
believe truly many among the priests and rabbis devour
the wealth of people unjustly and bar people from the
way of Allah."

It has been related in the Saheeh of Imam Muslim on
the authority of Abu Said 'l-Kauri that the Messenger
of Allah, may Allah bless him and grant him peace
said, "You will follow the pattern (sunna) of those
who went before you, inch by inch and cubit by cubit,
until if they enter into the hole of a lizard, you
will follow them into it." We said, "O Messenger of
Allah! Are they the Jews and the Christians?" He
said, "Who else?!"

This establishes that many of the so-called scholars
and worshippers in this Umma devour the wealth of the
people unjustly and bar them from the path of Allah.
And by means of these scholars and worshippers
corruption has spread throughout the lands.

The Messenger of Allah, may Allah bless him and grant
him peace said, "My Umma will be destroyed by the
corrupt scholars and the ignorant worshippers." He,
may Allah bless him and grant him peace also said, "I
am not the Dajaal (Anti-Christ) and I am more fearful
for you from something other than the Dajaal." They
said, "From whom O Messenger of Allah?" He said, "From
the evil scholars."

It has been related on the authority of Hudhayfa ibn
'l-Yamaani, may Allah be pleased with him, that the
Messenger of Allah, may Allah bless him and grant him
peace took a white stone and placed in the palm of his
hand and said, "Truly the religion has become
illuminated like the brightness of this stone." He
then took a hand full of earth and poured it upon the
stone until it was completely covered. He then said,
"I swear by the One in whose hands is my soul, there
is coming a people who will bury the religion just as
I have buried this stone."

Muhammad ibn `Abd 'l-Kareem 'l-Maghili 't-Tilimsaani
continued, “Thus the Book and the sunna and the
consensus of the scholars ('ijmaa`'l-`ulama) have
clarified that many of the intellectuals of this Umma
are actually from among the evil scholars and that
they are more dangerous to the Muslims than all the
corrupt people."

He then said after a little, "If you were to say, 'You
have explained and clarified that many of the scholars
of this umma are not among the people of the reminder
and that they are actually among the evil scholars who
are astray and who lead astray. However many of them
study the Qur'an, the prophetic traditions and spend
much time on the expressions of the Book and the
prophetic traditions. Due to this they claim that
they are among the people of the reminder and deny
that they are among the evil scholars.

Thus by what means can we distinguish between the
people of the reminder and the evil scholars?'

The answer to that, and may Allah give us success in
arriving at the correct answer, is that the spiritual
states of the people of the reminder is in no way
mixed up with the states of the evil scholars -
neither by word or deed.

On the contrary, it is necessary for Allah to make for
every guide from among the people of the reminder
lights upon lights during all the ages of the ages of
mankind as guides to the share of Paradise and as
proofs against the allotment of the Fire.

What makes that clear is that apart of the wisdom of
Allah is that He does not punish a people until He
explains to them what they should be fearfully aware
of.

This is the pattern (sunna) of Allah amongst the first
and the last of mankind – “in order that they may not
say on the Day of Judgment, 'We were ignorant of
that'.”

Apart of Allah's wisdom is that He has placed this
clear warning upon the tongue of human beings from
among the Prophets during the first times and the
people of the reminder during the latter times.

He has made for every guide from among them enemies
from among the guilty (mujrimeen). They are the
devils among men and jinn who deceptively advise one
another with embellished teachings. Thus, it becomes
necessary for there to exist a clear light by which
the truthfulness of the guides can be distinguished
from the lies of the devils.

Therefore, Allah made that light for the Prophets in
the form of miracles that break creational norms and
for the people of the reminder in the form of
righteous deeds. For there was no Prophet which Allah
sent to His servants except that He made for him a
clear light which clarified to them that he was upon
the plain truth and showed that those who opposed and
renounced him that they were astray and were leading
others astray.

Likewise, with the people of the reminder of this Umma
until the Day of Judgment because Allah has made them
as guides who establish clear proofs for this Umma
just like the Prophets in past communities.

For this reason it has been narrated that at the head
of every century Allah will send a scholar to the
people who will revive the religion for them.

Therefore it is necessary in every century that there
be a scholar whose spiritual states regarding

commanding good (al-'amr bi 'l-ma`aruuf),

forbidding evil (an-nahyi `an 'l-munkaar),

rectifying the affairs of the people ('islaah 'umuur
'n-naas),

spreading justice amongst them (al-`adl baynahim),

assisting the truth against falsehood (al-haqq `ala
'l-baatil) and

assisting the oppressed against the oppressors
(al-madhluum `ala 'd-dhaalim)

- be completely contrary to the remainder of the
scholars of his time.

In this way, he becomes like a stranger (ghareeb)
amongst them because of the uniqueness of the
attributes of his spiritual state and the few who
resemble him.

It is then that it is made clear to all eyes that he
is among the righteous and that whoever opposes and
renounces him turning people away from him that they
are among the corrupt.

This is true in accordance with the words of the
Prophet, may Allah bless him and grant him peace,
"Islam began as a strange thing and it will return a
strange thing. Therefore, joyous bliss to the
strangers among my Umma." It was said to him, "Who are
the strangers O Messenger of Allah?" He said, "Those
who remedy things during the corruption of the times."


Therefore, this trait is the clearest sign of the
people of the reminder whom Allah revives His religion
on behalf of people by means of them.

Among the clearest signs of the evil scholars is that
they do not bring about remedy nor do they leave alone
those who seek to remedy. Their likeness is like a
big rock that sits at the mouth of a river. It does
not drink from the river nor does it allow others to
drink. Each of these evil scholars are more dangerous
to the people than one thousand devils. There is no
news like eye witnessing.

Therefore, if you have not understood what we have
related and if what we have mentioned is problematic
for you, then know that all intellectuals are
classified into three types:

[1] the one whom it is clear to you that he is
knowledgeable (`aalim) and is fearfully aware
(taqiyy).

[2] The one whom it is clear to you that he is not
neither knowledgeable nor fearfully aware.

[3] The one about whom you have doubt (shakkakta).
You do not know whether he knowledgeable and fearfully
aware or not.

The one about whom it is clear that he is
knowledgeable and fearfully aware, then he is from
among the people of the reminder. So question him
about your religion and follow him, for he will help
redeem you and he will suffice you.

Like some one who tells you that he is aware of
something and it becomes clear to you that he is
indeed knowing (`aarif) and trustworthy ('ameen).

The one about whom it is clear that he is not
knowledgeable nor fearfully aware, then he is not
among the people of the reminder. You should not
follow him in anything concerning your religion and do
not question him; like someone who claims that he is
aware of something and it becomes clear to you that he
is not as knowledgeable and trustworthy as he claims.

As for the one about whose spiritual state is not
clear, and you are unawares whether he is
knowledgeable or fearfully aware or not - you should
also keep yourself from him (fa qif `anhu).

Do not follow him in anything concerning your religion
and do not question him even if he were eloquent is
Arabic language (faseehan `arabiyan) and had memorized
all that was gathered in the books (yahfudh jamee`a
maa fi 'l-kutub) - until it becomes clear to you
without doubt that he is indeed knowledgeable and
fearfully aware.

Like someone who claimed that he was knowing and
trustworthy and it was not clear to you whether he was
truthful to his claim or lying (saadiq aw kaadhib).

Therefore, if you have understood this you will never
again be mistaken about the intellectuals in these
times.

Further, it is obligatory (yajibu) upon you to seek
out a scholar from among the people of the reminder
who are to this Umma like the Prophets were to the
communities that have passed.

It is obligatory upon you to rely upon them
(al-`itimaad `alayhim) and to rush to their sides even
if they are far away.”

Here ends what the Shehu had to say on that issue.

Seeking Knowledge is An Obligation

Since knowledge of the religion is what distinguishes
the people of excellence from all others, it is then
incumbent upon every person to have a share of it.
Allah ta`ala commands us in His Infallible Quran: “Ask
the people of the reminder if you do not know.”

This is a command from Allah ta`ala responding to a
postponed conditional statement, the condition being
lack of knowledge. And since no human was created
knowledgeable of the religious requirements
(takleefaat), seeking knowledge becomes incumbent upon
everyone.

Thus, the command ‘to ask the people of the reminder’
is a universal obligation, which does not include
extracting legal judgments from their sources. This is
because ‘those who do not know’ lack the prerequisites
to search into that which they are obligated to know
in the affairs of the religion.

Therefore, they are required to seek out those more
knowledgeable than themselves (a`alim mimhum) in their
time and place and question them about the religious
issues and obey them in their legal decisions
(fatawa). As a result, the individual, the family and
the society are commanded to make effort in seeking
out the most knowledgeable people of their times, ask
them for guidance and to obey them in their commands.

Similarly, the scholar is obligated to follow the
scholar like himself in those legal proofs and
opinions (daleel wa nadhar) in which he is deficient.
Thus, he will be able to revive his thoughts and
opinions until he too stops at what is desired from
knowledge in those issues.

Consequently, everyone is obligated to “ask the people
of the Reminder if they do not know.”

Ibn Zayd said: “The ‘reminder’ referred to in this
verse is the Quran.” Jaabir al-Ja`afi said: “When this
verse was revealed, Ali, may Allah be pleased with him
said: ‘We are the people of the Reminder’.” He meant
by that statement the knowledgeable people among the
family of the Prophet, may Allah bless him and grant
him peace, as well as the notables among the
Companions.

Therefore, all the scholars are agreed that it is an
obligation upon the common people (al-`aama) to follow
the scholars of the religion.

They also agree that what is meant by Allah’s words:
“Ask the people of the reminder if you do not know”,
means that it is incumbent upon the common people to
follow those who are more knowledgeable in the
religion in every issue of the religion where their
ignorance prevails. This also means that the common
people cannot pass legal decisions (fatwa) regarding
the religion.

It has been related by Ibn Maja on the authority of
Muhammad ibn Sirin on Anas ibn Malik that the
Messenger of Allah, may Allah bless him and grant him
peace said: “Seeking knowledge is obligatory upon
every Muslim. And placing knowledge with other than
its rightful people is like adorning pigs with
precious diamonds, pearls and gold.”

This in no way implies that ignorant people are to be
left in their ignorance. What it means is that
knowledge should be transmitted to everyone, but only
those who are qualified both in character and learning
should be given the license (ijaaza) to teach.

To give license to people who are not qualified to
teach is like turning loose a wolf among the sheep.

An antidote to this is what Ahmadu Baba related
regarding the merits of the rector of the Sankore’
University, the learned Modibo Muhammad Kaburi. He
said about him: “This blessed shaykh had many
remarkable miracles. Among them was that one of the
so-called scholars from Marrakesh let loose his tongue
concerning him and said things about him which were
not fitting until he went as far as mispronouncing his
name "al-kaafiri" instead of "al-Kaburi".

By that insinuating that the Shaykh was a disbeliever.
This man was among the people of high rank and great
affluence among the ruling notables. He used to
narrate to them the Saheeh of al-Bukhari during the
month of Ramadhan. As a result of what he said, Allah
subjected him with elephantiasis.

There came to him medical practitioners (legitimate
and bogus) from every region and place until one of
the bogus doctors said, "He cannot be cured except
with the heart of a young child, which he must eat."
As a result, the ruler on behalf of this man unjustly
slaughtered many innocent children.

However, this brought no benefit to him until he died
in the most disgusting of conditions. We seek refuge
with Allah from that!”

This story indicates the extreme dangers of seeking
knowledge for the wrong reasons. Both the above
tyrannical ruler and the envious scholar destroyed
themselves by placing a thing where it did not belong.

This is also illustrated in the following tradition
related by Abu Nu`aym on the authority of Ibn Abass
that the Messenger of Allah, may Allah bless him and
grant him peace said: “There are two groups of people
who if they are corrected then the people are
corrected, but if they are corrupted then the people
are corrupted; the scholars and the rulers.”

If society is to be transformed, if a family is to be
transformed and if the individual is to be transformed
then knowledge has to be taken as an obligation and a
prerequisite to transformative action.

On Looking for the Night of Power During Ramadan

Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to search ('iltimaas) for the
night of power (laylat 'l-qadr) during the last ten
odd nights of the month.

It is related in the Saheeh of al-Bukhari on the
authority of 'Aisha that the Messenger of Allah, may
Allah bless him and grant him peace said: "Search for
the Night of Qadr in the odd nights of the last ten
days of Ramadan."
It is clear that the Night of Qadr (Power) is confined
to the month of Ramadan in the last ten nights.

The foundation for the Night of Qadr is what Allah
ta`ala says in His Qur’an: “Verily We have revealed it
in the Night of Qadr.”

Imam Muhammad ibn Jareer at-Tabari said in his Jaami`
al-Bayaan `An Ta’weel Ayyi ‘l-Qur’an: “Ibn `Abaas
said: ‘The Night of Qadr is the blessed night from
Ramadan in which the Qur’an was revealed completely at
one time from the Tablet to the Oft-Visited House
(Bayt’l-Ma`muur) at the place of the stars in the
lower heaven. Then it was revealed to the heart of
Muhammad, may Allah bless him and grant him peace
regarding commands, prohibitions, and war little by
little.

His words: “Search for the Night of Qadr…”means intend
or make effort in seeking it by means of all forms of
worship and drawing near to Allah ta`ala.

The above tradition further limits this night to the
odd nights, which are the 21st, the 23rd, the 25th,
the 27th, and the 29th.

Ibn Hajr noted that the scholars of the Sunna have had
many disagreements about the reality of the Night of
Qadr, which amounts to more than forty opinions.
However, what is agreed upon about it is that it falls
on one of the last ten odd nights of Ramadan and that
it fluctuates and is not fixed as it has been related
by Abu Qilaaba that he said:

“The Night of Qadr fluctuates through the last ten
nights and should be sought in the odd nights.”

Imam as-Shafi` said: “It should be sought in the 21st
or the 23rd of the month.”

The majority of the scholars of the Sunna say it
should be sought during the 27th night of Ramadan.

This is what Malik, at-Thawri, Ahmad and Is’haq
narrated. Al-Mawardi said: “This is what the scholars
are agreed about.”

He took his proof for that from the tradition of `Ubay
ibn Ka`b. However, al-Haafidh said: “The Companions
are agreed that the Night of Qadr falls on the last
ten nights, but they differed regarding specifying
which of these nights it is.”

Success is with Allah