Their main target- our children!

Their main target- our children!

One way to defeat the relentless onslaught of attacks on our faith, attacks on our sacred texts, attacks on the dignity of our Prophet (sallallaahu alaihi wasallam), attacks on our women, attacks on the clothes we wear and attacks on our sacred language, is to deny the instigators their ultimate target, which is our children.  

They have made our children their primary target.

Put your ears to ground and you will hear them say that this is a "generational struggle".  

What this means is that they have given up on trying to take me and you away from Islam but the effort is now firmly focused on disconnecting the next generation from the legacy of the Prophets of Allah and from the heritage of received wisdom in Islam.

Creating distance between our children and the Quran/Sunnah is vital to their effort. Do not allow them that chance.  

Fortify your children’s hearts with the Quran and preserve your sacred knowledge by making sure your children will able to teach it to your grandchildren.

-Extracted from an article by Shaikh Dr. Riyad Nadwi 

The Prophet’s first command to the Muslims in Madina:

The Prophet’s first command to the Muslims when he arrived in Medina after Hijrat:

Abdullah ibn Salam رضي الله ﺗﻌﺎﻟﯽٰ عنه  said: When the Messenger of Allah, peace and blessings be upon him, came to Medina, the people rushed towards him and it was said, “The Messenger of Allah has come!” I came along with the people to see him, and when I looked at the face of the Messenger of Allah, I realized that his face was not the face of a liar. 

The first thing he said was:

يَا أَيُّهَا النَّاسُ أَفْشُوا السَّلَامَ وَأَطْعِمُوا الطَّعَامَ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ

"O people, spread Salaam, feed the hungry, and pray at night when people are sleeping and you will enter Paradise in peace."

Source: Sunan Ibn Majah 1334, Grade: Sahih, Also in Tirmidhi, mishkat, etc

*Note:

*The very first command given to the Muslims in Madina after hijrat of the Holy Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ as a ruler of the city wasn't political, it was social and highly spiritual. And the community was made to focus on the individual goal of Jannah.

Food for thought!

Duas for protecting one's Imaan and Living and Dying on Islam

Duas for steadfastness on Deen upto the end of one’s life:

No one is safe from misguidance. So remember to constantly ask Allah to keep you on the straight path.

The Duas given below should be read daily for this purpose of protecting one's Imaan and Living and Dying on Islam:

------------------

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower."

 [Qur’an- Surah Aal ‘Imraan 3:8]

تَوَفَّنِي مُسۡلِمٗا وَأَلۡحِقۡنِي بِٱلصَّـٰلِحِينَ

tawaffanee muslimanw wa alhiqnee bissaaliheen

"Cause me to die a Muslim and join me with the righteous.” (Quran 12:101)

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, the faith of one of you will wear out within him, just as a shirt becomes worn out, so ask Allah to renew faith in your hearts.” (al-Mu’jam al-Kabīr lil-Ṭabarānī 14668- Grade: Sahih)

 

The Messenger of Allah (peace and blessings of Allah be upon him) often used to say:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك 

(Yaa Muqallibal Quloob Thabbit Qalbee ‘alaa Deenik) 

“O Turner of the hearts, make my heart steadfast in adhering to Your religion.”

(Tirmidhi (2140), Ibn Majah; graded Sahih)

The Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  said:

اللَّهُمَّ مُصَرِّفَ الْقُلُوبِ صَرِّفْ قُلُوبَنَا عَلَى طَاعَتِكَ

Allāhumma Musarrif al-Qulūbi Sarrif Qulūbana 'alā Tā'atika

"O Allah, Turner of the hearts, direct our hearts to Your obedience."

(Sahih Muslim)

The prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  said:

اللَّهُمَّ حَبِّبْ إِلَيْنَا الْإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِهَ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ اللَّهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ

“O Allah, make faith beloved to us and beautify it in our hearts, and make unbelief, wickedness, and disobedience hateful to us, and make us among the rightly-guided. O Allah, let us pass away as Muslims, live as Muslims, and let us be joined with the righteous.” (al-Adab al-Mufrad 699; Grade: Sahih)

Shaddad ibn Aws reported: The Messenger of Allah, peace and blessings be upon him, used to say in his prayer, 

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ وَالْعَزِيمَةَ عَلَى الرُّشْدِ وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَحُسْنَ عِبَادَتِكَ وَأَسْأَلُكَ قَلْبًا سَلِيمًا وَلِسَانًا صَادِقًا وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ

“O Allah, I ask You to make me firmly grounded in the matter and determined upon right guidance. I ask You to make me grateful for Your blessings and to help me worship You in the best manner. I ask You for a pure heart and a truthful tongue. I ask You for the good You know, I seek refuge in You from the evil You know, and I seek Your forgiveness for what You know.” (Sunan al-Nasā’ī 1304 - Sahih li ghayrihi)

Rabi Ibn Amer رضي الله ﺗﻌﺎﻟﯽٰ عنه explains the mission of Islam to the Persian King, Rustum:

Rabi Ibn Amer رضي الله ﺗﻌﺎﻟﯽٰ عنه  explains the mission of Islam to the Persian King, Rustum:

At the head of the Persian army Rustam marched against Qadisiyya and encamped on the east bank of the Ateeq. The Muslim forces lay entrenched at Qadisiyya on the west bank of the Ateeq.

Rustam the Commander-in-Chief of the Persian forces sent a message to the Muslim Commander Saad bin Abi Waqqaas رضي الله ﺗﻌﺎﻟﯽٰ عنه  asking him to send an emissary for talks. Saad deputed Rabi bin Amir as the envoy. 

Rabi crossed the bridge and made for the camp of Rustam. Rabi appeared before Rustam wearing a coat of shining mail over which was wrapped a coarse woollen cloak. Around his head was a veil held by thongs of a camel's girth. His sword hung at his side in a sheath of coarse cloth. In his right hand he carried his spear. Rabi mounted on a shaggy horse arrived at the edge of the carpet at which Rustam and his couriers were seated.

The Persians wanted Rabi to lay aside his arms. Rabi said, "I have not come to you to lay down my weapons. You invited me, and I have come, if you do not wish me to come the way I like, I shall return."

Rustam asked his men to let the Muslim come the way he wished.

When Rustum, the king of persia asked the Muslims, why had they come to Persia? 

Rabiah Ibn 'Amir said “Allah Azza wa jal has sent us to deliver you from worshiping the creation to worshiping the Creator of the creation and to deliver you from the constriction of this world to the vastness of this world and the hereafter and from the oppression of the religions to the justice of Islam. Allah Azza wa jal has sent us to save you from worshiping each other.”

Rabi said that their mission was to spread Islam. He said, "If you accept Islam we are brothers and there is peace between us; if you refuse we fight you and leave things to God."

"What do you expect in return", asked Rustam.

Rabi said, "Victory if we survive, and Paradise if we die fighting in the way of Allah".

Rustam said that he should be allowed some time to think over the matter further.

Rabi said that according to a tradition of the Holy Prophet he could give him a time of three days.

"Are you their chief", asked Rustam.

Rabi said, "No, but the Muslims are like one body, and the lowest is equal to the highest."

From :

Hadrat Abu Bakr, Umar, Usman, Ali (ra) 4 Vol. Set by Professor Masud-ul-Hasan, Islamic Publications, Lahore, Pakistan

Key to Unite the Ummah and limits of Dawah- Not hastening to tell someone he is wrong:

Key to Unite the Ummah and limits of Dawah- Not hastening to tell someone he is wrong:

 Umar رضي الله ﺗﻌﺎﻟﯽٰ عنه relates: “I heard Hisham ibn Hakim ibn Hizaam reciting Surah al-Furqan during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him). I listened to his recitation, and he was reciting it differently to the way that the Messenger of Allah (peace and blessings of Allah be upon him) used to recite it. I nearly interrupted his prayer, but I waited until he had said the salaam, then I grabbed him by his cloak and said, ‘Who taught you to recite this surah I heard you reciting?’ He said, ‘The Messenger of Allah (peace and blessings of Allah be upon him) taught me to recite it.’ I said, ‘You are lying! The Messenger of Allah (peace and blessings of Allah be upon him) taught me to recite it differently.’ I took him to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘I heard him reciting Surah al-Furqan differently than the way you taught me to recite it.’ 

The Messenger of Allah (peace and blessings of Allah be upon him) said, 

‘Let him go. Recite, O Hisham.’ He recited it as I had heard him recite it. The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘This is how it was revealed.’ Then he said, ‘Recite, O ‘Umar.’ So I recited it as he had taught me. The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘This is how it was revealed. This Qur’an was revealed with seven ways of recitation, so recite it in the way that is easiest for you.’ ” (Reported by al-Bukhari, al-Fath, 4992).

Notes:

-This Hadith supports the famous rule of Fiqh- 'There is no prohibiting in a matter of valid difference of opinion' which means that you can not stop or reprimand someone if what he is doing is correct according to other legitimate scholars. 

-Dawah among Muslims to change their Fiqh to another Fiqh approach is not correct. Dawah is towards the universal values of Islam. If we keep this in mind then most of our unnecessary debates and bickering will vanish and our debaters can use their energy and time to defend Islam against the kafirs and anti Islamic propaganda and prove the truth of Islam before the world.

-Those who try to undermine established Fiqh practices by starting debates on Daleel and Hadeeth proofs among the masses are not doing Dawah. They are actually causing Fitna and disunity and wasting the resources of the Ummah.

-A person who is seeking knowledge should not be too hasty to condemn any opinion that differs from that with which he is familiar; he should first be sure of what he is saying, because that opinion may turn out to be a valid scholarly opinion. 

-Many rules in Islam have a possibility of more than one way of interpretation, hence it is quite possible that someone who is doing it differently is also correct.

-The greater a person's knowledge, the more accommodating he becomes to different approaches in following the Deen. It is a lack of deep knowledge that makes one narrow minded and fanatic.

Lessons on Adab (Respect)

A Few Lessons on Adab (Respect)

22

Oct

2013

0 Comment

It is a famous statement of the ‘Ulama:

Those who succeeded did so through their adab (respect) and those who failed did so because of the lack of respect”

(Adabul ikhtilaf fi masaailil ‘lmi wad deen, pg.192)

قال الإمام الزرنوجي رحمه الله

ما وصل من وصل إلا بالحرمة، وما سقط من سقط إلا بترك الحرمة

(Ta’leemul Muta’allim of Imam Zarnuji (rahimahullah), pg.46, ibid)

Here are a few examples of those who succeeded:

1. Imam Abu Hanifah (rahimahullah) said:

ما مددت رجلي نحو دار أستاذي حماد بن أبي سليمان إجلالاً له، وكان بين داره وداري سبع سكك

“I never stretched my leg in the direction of the house of my teacher, Hammad ibn Abi Sulaiman, although I was seven blocks away from his house”

(‘Uqudul Jumman; Adabul Ikhtilaf fi masailil ‘ilmi wad deen, pg. 172 & Ma’alim irshadiyyah, pg.172)

1. Imam Shafi’i (rahimahullah) says: “When I arrived in Madinah, I saw the reverence and awe that Imam Malik (rahimahullah) commanded. This increased my respect for him to an extent that at times while in his presence I would turn the page as gently as possible out of fear that I may disturb him” (ibid)

1. The student of Imam Shafi’i; Imam Rabee’ ibn Sulaiman (rahimahumallah) says: “By Allah! I had such respect for Imam Shafi’i that I never had the courage to even drink water in his presence.” (ibid)

This reminds me of a narration in Sahih Muslim (hadith:317) in which Sayyiduna ‘Amr ibn ‘As (radiyallahu ‘anhu) states:

“I never stared at the face of Rasulullah (sallallahu ‘alaihi wasallam) out of awe for him, and therefore cannot describe him fully”

The Ripple effect

My Esteemed Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) writes: “Those who sit in the company of the ‘Ulama will definitely learn to respect them”

“One who never acquired knowledge from the ‘Ulama, and didn’t spend abundant time with them, and hasn’t learnt how to respect them, how could he understand the value of the ‘Ulama?!

For such a person to speak or write against the ‘Ulama in a disrespectful manner is not surprising…”

(Adabul ikhtilaf, pg.172 & Ma’alim irshadiyyah, pg.172)

It is therefore imperative for us stick to the company of dignified people, or else we risk losing our own respect.

Respect for their associates

Imam Zarnuji (rahimahullah) writes: “Part of respect for one’s teacher is to show respect to the teacher’s children and other associates. The author of Al-Hidayah (A higher book of Hanafi fiqh) mentioned that one of the ‘Ulama of Bukhara was seated in the masjid while delivering a lesson. During the lesson he kept standing for short intervals. When he was asked about this he replied:

“My Teachers’ son is playing with other kids on the road and he sometimes runs past the door of the Masjid, so I stand for him out of respect for my teacher!”

(Ta’limul Muta’allim; see Ma’alim Irshadiyyah of Shaykh ‘Awwamah, pg. 232 & Husn Adab of Moulana Habibur Rahman Al-A’zami)

A Recent Lesson

The following incident is among the first lessons of adab that I learnt from my Respected Teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah allow me to continue benefitting from him):

“I (Shaykh ‘Awwamah) once visited the late Mufti Mahmoodul Hasan Al-Gangohi (rahimahullah) when he was visiting Madinah Munawwarah. As the time of Magrib salah got closer, someone asked Mufti Mahmood (rahimahullah) if he needed to perform wudhu before the salah. Mufti sahib (rahimahullah) replied:

كيف أجالس هذا العالم وأنا على غير وضوء؟

How could I sit in the company of this ‘Alim without already being in the state of wudhu?!

After relating this, Shaykh (may Allah protect him) expressed his humility saying: “I don’t deserve this but look at the respect of this senior ‘Alim.”

Note

It was a common habit of my Honourable Teacher to personally visit the senior ‘Ulama whenever he learnt of their arrival in Madinah Munawwarah. Despite him being a senior himself…

Even the Animals have respect

Shaykh Muhammad ‘Awwamah (may Allah protect him) writes: “You may be surprised to hear that even Animals have respect for seniors.” Shaykh then cited the verse of the Quran which mentions the address of the ant in the era of Nabi Sulayman (‘alaihis salam): “Let not Sulayman and his army trample you unknowingly” (Surah Naml, verse: 18)

He says: “due to the respect of the ant, it sought an excuse for the army by saying that if they do trample you it will be unintentional!” (Adabul ikhtilaf, pg.193)

Contempt to those who were disrespectful

Once Imam Ahmad ibn Hambal (rahimahullah) angrily reprimanded a reliable scholar for his disrespect to Imam ‘Abdur Rahman ibn Mahdi (rahimahullah) with the words:

مالك ويلك ولذكر الأئمة

“What is the matter with you?! Woe on to you for saying (such disrespectful things) about the Imams!”

(Adabul ikhtilaf, pg.155)

Ibn ‘Asakir (rahimahullah) once heard one of his teachers being disrespectful towards the scholars of the past. He said to his teacher:

إنما نحترمك ما احترمت الأئمة

“I will only respect you as long as you maintain respect for the Imams!”

(Adabul ikhtilaf, pg.155)

When Imam Muslim (rahimahullah) heard derogatory statements from his teacher, Muhammad ibn Yahya Az-Zhuhli (rahimahullah) concerning his other teacher; Imam Bukhari (rahimahullah), He (Imam Muslim) immediately got up and left the gathering. He later returned to Imam Zhuhli all the narrations that he had acquired from him. (Hadyus sari, pg.685)

We will follow respect, wherever it takes us….

Are we equal?

Some people use the following slogan to legitamise their disrespect with the earlier scholars:

هم رجال ونحن رجال

“We are men like them”

This is a sign of extreme ignorance. A slight look at history and the biographies of the pious predecessors will easily show that there is no comparison between us and them whatsoever. The great Historian, biographer and Muhaddith; ‘Allamah Dhahabi (rahimahullah) writes: “There is no senior Muhaddith in my era (the 700s A.H.) that can match the knowledge of those in the earlier times” (Tazkiratul Huffaz, pg.628)

He also writes in the biography of Imam Al-Ismai’ily (rahimahullah): “I was astounded at the memory of this imam, and I have concluded that the latter day scholars have no hope of catching up with the earlier ones (the Mutaqaddimun) (Tazkiratul Huffaz, pg.948)

Al-Muhaddith Al-‘Alai (rahimahullah) has also said: “none after them could match them or even come close!” (Fathul Mugheeth, vol.2 pg.102)

Conclusion

The above are a few drops from an ocean full of lessons on this topic. Respect seems so distant in our era; an era full of unpleasant surprises!

Moreover, it is somehow much easier for people to be disrespectful online, since they find themselves in an uncontrolled environment. Do not fall into this hole, it’s bottomless!!

Let’s all take lesson from what has been discussed above .

May Allah Ta’ala guide us too.

http://www.al-miftah.com/2013/10/22/a-few-lessons-on-adab-respect/

By: Moulana Mohammad

Senior Ulema are to be followed:

Senior Ulema are to be followed:

The respected Sahabi, Hazrat Abdullah Ibn Mas’ood (Radhiyallahu ‘anhu) said:

“The people will remain upon goodness so long as they take knowledge from their Scholars, their greater ones and their elders. When they take knowledge from their young ones and their foolish ones, they will be destroyed.” 

This is recorded in the introduction of Al-Kamil of Ibn ‘Adiy, vol.1 pg.260-261 & other sources.

This golden advice of a prominent Sahabi (radiyallahu’anhu) is extremely pertinent in our era of confusion and academic disarray!

May Allah Ta’ala grant us the ability to abide by it. Ameen.

Adapted from www.hadithanswers.com

Good Biddah and Bad Biddah?

Is there Good Biddah and Bad Biddah?

- by Ustadh Abdus Shakur Brooks 

The word 'biddah' has two usages: 

(1) a linguistic  usage, meaning how the word is used in normal language (referring to something that has not been done previously, whether good or bad).

(2) a shariah usage, meaning how it is

used in the primary sources of shariah (in this case, Hadith)

According to the shariah meaning, The term biddah is bad/repugnant with out  exception. In other words, it has come via Hadith of the Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ that biddah  is misguidance.

 The Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  stated. "All biddah is misguidance". (Abu Dawud 4607, Tirmidhi 2676, Ibn Majah 42)

Based on this statement of the prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ, biddah is considered  misguidance with out exception,  thus there can he no such thing as good biddah. (See Al-Itisam of imam Shatibi 1/245)

However, there are several scholars who classify biddah  into two types (good and bad). They did so based on the linguistic meaning of the term (not the shariah meaning). Imam lbn Hajar Al-Haitami stated:

Those scholars who divided biddah into good biddah and bad biddah, did so based on its linguistic meaning, while those who maintained  that all biddah is misguidance were using the term according to the shariah meaning (Al- Fatawa Al-Hadithiyyah, pg 200)

An example of biddah being used in the linguistic sense to mean good biddah is when Umar bin Al-Khattab (may Allah be pleased with him) gathered the people together for Tarawih prayer saying, "What a good biddah this is!" (Muwatta, 248)

Therefore, those who say there is only bad biddah are referring to the usage of the term from a Shariah context. Those who say that there is good and bad biddah are referring to the linguistic sense of the word. Both are correct as long as each are using the term in its proper sense with out  misusing the terms.

From www.hadithguidance.com

Charity isn't an Alternate for Animal Sacrifice/Qurbani:

Charity isn't an Alternate for Qurbani:

Some people think that instead of offering a Qurbani they should give its amount to some poor people as charity. This attitude is totally wrong. Actually, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform salah instead of fasting in Ramadan, nor is it permissible for him to give some charity instead of observing the obligatory Salah. Similarly, Qurbani is an independent form of worship and this obligation cannot be discharged by spending money in charity.

However, if somebody, out of his ignorance or negligence, could not offer Qurbani on the three prescribed days (10th, 1lth and 12th Zulhijjah) then, in that case only, he can give the price of a Qurbani as sadaqah to those entitled to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the obligation.

Question: During the days of Eidul-Adha is it better to offer Udhiyah/Qurbani (sacrifice) or give Charity (in general)?

Scholars of Islam have stated that its better to offer Udhiyah/Qurbani (sacrifice). Ibn al-Qayyim (RA) said in Tuhfat al-Mawdood:

الذبح في موضعه أفضل من الصدقة بثمنه ولو زاد ، كالهدايا والأضاحي ، فإن نفس الذبح وإراقة الدم مقصود ، فإنه عبادة مقرونة بالصلاة

Sacrifice at the appropriate time, such as during Hajj and on Eid al-Adha, is better than giving its price in charity even if one gives more, because offering a sacrifice and shedding blood is what is required, and it is an act of worship that is mentioned alongside prayer...

 The true philosophy of Qurbani:

The present-day Qurbani is offered in memory of the great model of submission set before us by the great father Ibrahim عليه سلم  and the great son Ismael عليه سلم . So Qurbani must be offered in our time emulating the same ideal and attitude of submission.

This, then, is the true philosophy of Qurbani. With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and depict it to be a wastage of money, resources and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah's will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare.

Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis the divine commands, however "irrational" or "uneconomic" they may seem to be in their appearance. Thus, the distrustful quest for mundane economic benefits behind Qurbani is, in fact, the negation of its real philosophy and the very spirit underlying it.

Extracted from http://www.central-mosque.com/index.php/Soul/ten-blessed-days-of-dhul-hijjah.html

Pretending/Faking knowledge:

Pretending/Faking knowledge:

Recently, Karl Taro Greenfeld, a journalist and author, published an op-ed in the New York Times on faking cultural literacy. “It’s never been so easy,” he wrote, “to pretend to know so much without actually knowing anything. We pick topical, relevant bits from Facebook, Twitter or emailed news alerts, and then regurgitate them.”

It’s never been easier to fake knowledge than it is now. You can pop open a Wikipedia page and within a few minutes feign competence. If you do this a few times and you don’t get called out, you come to believe that you’re actually pretty competent in something you really have no clue about.

Such intellectual dishonesty is prohibited in Islam. The prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ said, "the one who boasts of receiving what he has not been given is like him who has put on two garments of falsehood." Abu Dawud (with a Sahih chain)

Umar رضي الله ﺗﻌﺎﻟﯽٰ عنه said, “Whoever decorates himself by displaying to the people some characteristics that Allah  knows are contrary to his real characteristics, will be disgraced and dishonoured by Allah.” [Ad-Daaraqutnee, 4/207]

It’s bad not just because it’s dishonest. It’s bad also because we make real, sometimes life altering decisions based on this fakery that can have serious consequences for ourselves and others in Dunya and Akhirah.

Unable to discern between what we know and what we pretend to know, we ultimately become victims of our own laziness and intellectual dishonesty.

In a lecture at the Galileo Symposium in Italy in 1964, the future Nobel Laureate Richard Feynman, said “The first principle is that you must not fool yourself, and you are the easiest person to fool.”

One of the reasons for faking knowledge is that the Internet forums and social media have opened up the fields of religious debates and sectarian preaching/poaching to the common people who resort to copy-pasting and faking knowledge to prove their 'authentic' version of Islam and beat their opponents.

Another reason is that we’ve become scared to say, “I don’t know,” lest we be considered less knowledgeable by others. Whether the subject is religious, political or professional, those words are disappearing quickly from our vocabulary. 

We should remember that the Islamic tradition actually encourages even the scholars to say "I don't know" in the presence of other qualified people who can answer a question or in case of a lack of certain knowledge on the issue.

Importance of Saying: "I don't know":

Imam Malik رحمه الله  said:

“The shield of the Scholar is, ‘I do not know’, so if he leaves it down, his attacker will strike him.” [Al-Intiqaa’, p. 37]

Imam Ibn ‘Adbil-Barr رحمه الله  said:

“It is authentically related from Abu Dardaa’ رضي الله ﺗﻌﺎﻟﯽٰ عنه  that ‘I do not know’ is half of knowledge.” [Jaami’ Bayaanil ‘Ilm Wa Fadhlih, 1/54]

‘Adbullaah Ibn Yazeed Ibn Hurmuz رحمه الله  said:

“It is befitting for the scholar that he passes on to his students the statement, ‘I do not know’, until that becomes the foundation that they flee to.”

Abu Bakr as-Sideeq رضي الله ﺗﻌﺎﻟﯽٰ عنه  said:

“Which sky will shade me? And which land will harbour me if I were to speak about the Book of Allah without sound knowledge?” 

Ibn Mas’ood رضي الله ﺗﻌﺎﻟﯽٰ عنه  said:

“O people! Anyone who is questioned about that which he has knowledge of then let him speak, and anyone who does not have knowledge then he should say “Allah knows best“, for certainly from having knowledge is to say “Allah knows best” regarding that which you do not know.”

Imam Ash-Sha’bee was questioned about an issue and he said:

“I am not well-versed in it.” So his companions said to him: “We have become shy for you.” So he said: “But the angels did not become shy when it was said, “…we have no knowledge except what you have taught us…” [2:32] ”

May Allah protect us from all forms of dishonesty. آمين يا رب العالمين 

- A part of this article was taken from Shane Parrish's excellent article "The Era of Fake Knowledge: Why It's Never Been Easier To Fake What You Know" http://observer.com/2014/06/the-era-of-fake-knowledge-why-its-never-been-easier-to-fake-what-you-know/#ixzz3iRWgf5lf