The Majority is not a Proof

Shaykh Saalih bin Fawzaan wrote:

From among the aspects of the days of jaahiliyyah is that they used the majority as a proof of the truth and the minority as a proof of falsehood. According to them, whatever the majority of the people are upon is the truth and whatever the minority are upon is not the truth. Hence, in their view, this is the yardstick in distinguishing the truth from falsehood. However, this is an error, because Allaah the most High said: “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.”[1]

Allaah also said: “But most of the people do not know.”[2]

He also said: “And We did not find for most of them any covenant; but indeed, We found most of them defiantly disobedient.”[3]

Therefore, the yardstick in knowing the truth is not the large number [of people holding such view] or few numbers [of people holding such view]; rather the yardstick is the truth. Whosoever is upon the truth – even if he is alone – he is the right person and it is obligatory to follow him. And if the majority is upon falsehood, it is obligatory to abandon them and not to be beguiled by them. Consideration should be given to the truth. As such, the scholars stated: The truth is not known by men; rather men are known by the truth. So it is obligatory to follow whosoever is upon the truth.

Hence, consideration should not be given to the majority; rather it should be to what is correct and the truth. Of course, it is good if the majority is upon the truth; but the Sunnah of Allaah is that the majority will be upon falsehood [most of the time]. He said: “And most of mankind will not believe even if you desire it eagerly”[4], “And if you obey most of those upon the earth, they will mislead you from the way of Allaah.”[5]

Source: Sharh Masaa’il al-Jaahiliyyah, pp. 60-62 by Shaykh Saalih bin Fawzaan (may Allaah preserve him)

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[1] Soorah al-An’aam: 116

[2] Soorah al-A’raaf: 187

[3] Soorah al-A’raaf: 102

[4] Soorah Yoosuf: 103

[5] Soorah al-An’aam: 116

Istinjaa with Zamzam water

Is it permissible to do Istinjaa’ (that is, to cleanse the private parts after urination or defecation with water) with Zamzam water?

There are authentic ahaadeeth that indicate that Zamzam water is noble and blessed. It is established in saheeh Muslim that the Prophet said regarding Zamzam water: "Verily, it is blessed; it is a food that satisfies one’s appetite.” In the version of Aboo Daawood with a strong chain of narrators, he added: ‘And a healing for sickness.”  This authentic hadeeth shows the merit of Zamzam water and that it is a food that satisfies one’s appetite, a healing for sickness and blessed. It is Sunnah to drink from it just as the Prophet (sallallaahu alayhi wa sallam) drank from it. It is permissible to perform ablution and Istinjaa’ with it. Similarly, it is permissible to do ghusl due to janaabah with it if there is need for such.

It is confirmed from the Prophet (sallallaahu alayhi wa sallam) that water gushed out from his fingers and people collected whatever they needed from this water in order to drink, perform ablution, wash their clothing and perform Istinjaa with it; each of these took place. If Zamzam water is not similar to the water that gushed out from the Prophet’s fingers, it is not superior to it; both of them are blessed water. So if it is permissible to perform ablution, ghusl, Istinjaa' and wash clothing with the water that gushed out from the Prophet’s fingers, it is also permissible with Zamzam water.

Nevertheless, Zamzam water is pure and palatable; it is recommended to drink from it and there is no harm in performing ablution with it or washing clothing with it or performing Istinjaa with it if there is need for that as preceded.

Source: Ahkaam al-Musaafir, pp. 12-13, by Shaykh Abdul-Azeez bin Baaz (may Allaah have mercy on him)

The Evil of Backbiting the Scholars and Leaders

Know that backbiting increases in ignominy and sin in commensurate with what it leads to. Backbiting an ordinary person among the people is not like backbiting a scholar, or a leader; a director or a minister, or the likes. This is because backbiting those in authorities, whether the position is small or big, is worse than backbiting the one that has no authority, control or guardianship. This is because if you backbite an ordinary person, the harm will affect him alone. But if you backbite one who is in the position of authority you will harm him and those whom he exercises control over among the Muslims.

For example, assuming you backbite a scholar among the scholars, there is no doubt that such is an act of oppression to him in person just like every other Muslim. In addition, you have greatly harmed the Sharee'ah which he bears. A learned person is the bearer of the Sharee'ah. So if you backbite him, he becomes little in the eyes of the people, the people will not accept his sayings (again). And they will not turn to him in their religious affairs and whatever truth he might say will become doubtful (in the sight of people) because you have backbitten him. This is a great crime against the Sharee'ah.

This also applies to the leaders; if you backbite a leader, a king or a head, and the likes; it is not an act of backbiting that affects his person alone. Rather, it is an act of backbiting against him and destruction to his government. This is because when you backbite a leader, a minister, or a king, it means that you are creating hatred of him in the hearts of the subjects. And when you create hatred in the hearts of the subjects against their leader, you have caused a great damage, because this will lead to the spread of confusion among the people, and disunity among them.

Today it could be verbal exchange and tomorrow, throwing of arrows. This is because when the hearts are filled with enmity and hatred towards the leaders, it becomes impossible for it (the heart) to comply with their (i.e. the leader’s) commands. When he (the leader) commands what is good, it (the heart) will see it as evil.

Someone may say, ‘I want to enjoin what is good and forbid what is evil!’ We say, your intention is good, but the best way to a house is its door. Spreading the faults of your leaders is not a (proper) way of enjoining good and forbidding evil because such only increases evil. People will no longer have trust in the discharge of duty of any other person. If a scholar says: ‘Such-and-such act is despicable.’ They (will) say: ‘Put that aside.’ If a leader says: ‘This is vile,’ and he tries to prevent people from it. They will say: ‘No, you have not corrected yourself let alone correcting others.’ Such can cause a great havoc among the Muslims.

O brothers, my advice to you and myself is to keep away from backbiting, and to keep away from discussing the evil aspects of those in authorities of the scholars and rulers and others. If you want to attain goodness and (a better way of) correction, the door is open and the means are available. Get in touch with one another physically; get in touch through other channels of communication if you cannot see one-on-one. Then when you have rendered your obligation, you are not responsible for whatever happens thereafter. Further, know O my brother; does your backbiting the scholars or the leaders bring any good? Definitely not! It is the actual perversion that brings nothing but difficulty; and which no act of injustice or corruption can be removed through it.

Source: Sharh Riyaadh as-Saaliheen, vol. 4, pp. 63-65

The Salaf and Taqwa

The righteous predecessors used to advise one another to have the fear of Allah. Aboo Bakr used to say in his sermon, ‘I advise you to have the fear of Allâh.[1]’ When he was on the verge of death, he called ‘Umar and advised him thus, ‘Fear Allâh O ‘Umar[2].’ In the same vein, ‘Umar wrote to his son saying, “To proceed: I advise you to have the fear of Allâh.[3]” ‘Alee bin Abee Tâlib employed a man to be in charge of a brigade and said, ‘I advise you with the fear of Allâh whom it is inevitable that you will meet.[4]’

Umar bin Abdul-Azeez wrote to a man: “I advise you to have the fear of Allâh, which He does not accept other than it or shower mercy except on its people or reward except for it. Those who admonish about it are many but those who do it are few, may Allâh make us and you among the pious.[5]” When he was appointed as the leader, he praised and extolled Allâh and said, ‘I advise you to have the fear of Allâh for the fear of Allâh replaces everything, and nothing replaces the fear of Allâh’.[6] It is possible for the fear of Allâh to make up for everything; but if it is missing, nothing can make up for it.

A man said to Yoonus bin ‘Ubayd, ‘Advise me.’ He said, ‘I advise you to have the fear of Allâh and be good, for Allâh is with those who have taqwâ and those who are the good doers.’[7] A man from among the salaf wrote to his brother: ‘I advise you and us to have the fear of Allâh for it is the best provision for the Hereafter and this world; and He (Allâh) has made it your way to every good and your way out from every evil. Allâh has indeed guaranteed its people salvation from what they fear and provision from sources they do not expect.’[8]

Ibn As-Sammâk al-Wâ‘iz wrote to a brother of his: ‘To proceed, ‘I advise you to have the fear of Allâh Who is your intimate confidant in your secret and who watches over you in your public affair. Put Allâh in your consciousness at all times: in your night and day. Fear Allâh according to the measure of His nearness to you and His power over you. Know that you can never exit from His authority to the authority of someone else nor from His kingdom to the kingdom of someone else. Let your watchfulness of Him be great, and let your shyness before Him increase. Was-Salâm’[9]

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[1] Recorded by al-Hakim in al-Mustadrak (2/415) no. 3447 and he said the isnaad of the hadeeth is authentic

[2] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (1/36) and Aboo Ja’far at-Tabaree in Riyâdh an-Nadrah (4/244)

[3] Ibn Rajab al-Hanbalee mentioned it in Jâmi’’ al-Uloom wal-Hikam (1/161) and he attributed it to Umar regarding his advice to his son (may Allaah be pleased with them)

[4] Recorded by al-Khilâl in Kitâb As-Sunnah

[5] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (5/267)

[6] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (5/297) and Ibn Rajab al-Hanbalee mentioned it in Jâmi’’ al-Uloom wal-Hikam (1/161)

[7] Ibn Rajab al-Hanbalee mentioned it in Jâmi’’ al-Uloom wal-Hikam (1/161)

[8] Ibn Rajab mentioned it in  Jâmi’’ al-Uloom wal-Hikam (1/161)

[9] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (8/206), Ibn Jawzee mentioned it in Sifatus-Safwah (3/175) and Ibn Rajab al-Hanbalee in Jâmi’’ al-Uloom wal-Hikam (1/162)

Saying things about Allaah without knowledge

The source and origin of a scholar’s misguidance is to say things about Allaah without knowledge. Saying things about Allaah without knowledge is greater than shirk. As such, Allaah the Exalted said: “Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allaah that for which He has not sent down authority, and that you say about Allaah that which you do not know."[1]

In the above verse, He (Allaah) placed saying things about Allaah higher than associating partner in worship with Allaah. Therefore, it is not permissible for anyone to say anything about Allaah without knowledge such as saying: Allaah has forbidden such and such [whereas He has not forbidden it] or Allaah has permitted such and such [whereas He has not permitted it] or Allaah has legislated such and such whereas such a thing is not legislated. This is what is considered saying things about Allaah without knowledge and refuge is sought with Allaah.

[Another example is when] a person issues a verdict without knowledge; rather he lies. This is very dangerous as it constitutes inventing lie against Allaah the Exalted. “So who is more unjust than one who lies about Allaah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers?”[2] Hence it is not permissible to say things about Allaah without knowledge. Whenever the Messenger of Allaah (sallallaahu alayhi wa sallam) was asked about something, which revelation has not been revealed to him, he would delay the response till revelation is revealed to him from Allaah. So how about others other than him? So many things are hidden from a scholar. If you do not possess clarity and proof from the Qur’aan and Sunnah regarding an issue and say, ‘I do not know’;[3] such will not decrease anything from your knowledge or worth. Rather, it will increase your worth in Allaah’s sight.

Imaam Maalik (may Allaah have mercy on him) was asked about forty issues and he gave answers to some of them but he said I do not know in response to most of the questions.  Then the questioner said to him: I came to you from a distant land and endured the journey and you said, ‘I do not know.’ Thereupon, Imaam Maalik said to him: ‘Embark your riding camel and go back to the land you came from and say to the people: ‘I asked Imaam Maalik some questions and he responded by saying, I do not know.’ This was the manner of the people of knowledge and those who have the fear of Allaah the Exalted.

The same applies to authorship. A person should not write a book if he does not possess the competence to write the book. Would that we were saved from many [deviant] books and treatises and nothing is left except authentic books that are in conformity with the Qur’aan and Sunnah. The problem is that these books and treatises will remain and mislead generations after your demise and you will be held responsible for them. A person should fear Allaah in his fatwa, writing, speech, discussion and lecture; he should not say anything except that which he thinks is most likely the correct thing and in conformity with the Qur’aan and Sunnah.

Source: Sharh Masaa’il al-Jaahiliyah, pp. 285-286 by Shaykh Saalih bin Fawzaan (may Allaah preserve him)

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[1] Soorah al-A’raaf: 33

[2] Soorah az-Zumar: 32

[3] Translator’s note: When ash-Sha’bee (may Allaah have mercy on him) was asked about something then he said, ‘I do not know.’ Then it was said to him: “Do you not feel shy to say I do not know given the fact that you are the scholar of the people of Iraq? He replied: “But the angel did not feel shy when they said: ‘Exalted are You; we have no knowledge except what You have taught us.’” Recorded by Ibn Abdul-Barr in Jaami’ Bayaan al-‘Ilm (2/51)