The Ethics of Students of Knowledge Toward Their Scholars
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Question:
A booklet has been published by some students of knowledge in which they critique al-Hafiz Ibn Hajar in *al-Fath*. What is your opinion of this, and do you have time, Your Eminence, to complete the verification of this great book? May Allah reward you with good.
Answer:
I do not know this book and have not come across it, as far as I believe. Al-Hafiz Ibn Hajar (may Allah have mercy on him) and others among the scholars of knowledge are not infallible from error, and none of them has been made infallible. I have written some notes on *al-Fath* from its beginning to the Book of Hajj, and I noted some observations on it from its beginning to the Book of Hajj, may Allah have mercy on him.
The point is that he is not infallible, and no one greater than him has been made infallible. When the truth becomes apparent, the truth is the lost property of the believer. When evidence is established for an issue, it is obligatory to take what the evidence establishes from the Book of Allah or the Sunnah of His Messenger (peace and blessings be upon him), even if it contradicts a great imam, greater than al-Hafiz Ibn Hajar, or even if it contradicts some of the Companions. Allah says: [Al-Nisa: 59], and He did not say, "Return it to so-and-so or so-and-so," but rather He said: [An-Nisa 4:59], and He the Exalted said: [Al-Shura: 10].
However, one must be certain and respect the scholars of knowledge, and be polite with them. If a person finds a weak statement from one of the imams, scholars, or reliable hadith scholars, that does not diminish their status. He must respect the scholars of knowledge, be polite with them, speak kindly, and not insult them or look down on them. Rather, he should clarify the truth with evidence, while making du'a for the scholar, sending mercy upon him, and asking Allah to forgive him.
This is how the ethics of the scholars of knowledge toward one another should be: they appreciate the scholars of knowledge for their status, and they recognize their worth, their position, and their virtue.
But this does not prevent them from pointing out an error if they find a clear error, whether it is from the early scholars or the later ones. The scholars of knowledge have continued to respond to one another up to this day, and until the Day of Resurrection.
Imam Malik (may Allah have mercy on him) said: "None of us is free from being refuted and refuting others, except the one in this grave," meaning the Messenger of Allah (peace and blessings be upon him).
And Imam al-Shafi'i (may Allah have mercy on him) said: "People have agreed that if the Sunnah of the Messenger of Allah (peace and blessings be upon him) becomes clear to a person, he has no right to abandon it for the statement of any person."
And Imam Ahmad (may Allah have mercy on him) said: "I am amazed at a people who know the isnad and its authenticity—meaning from the Prophet (peace and blessings be upon him)—yet they follow the opinion of Sufyan, meaning al-Thawri."
And Sufyan (may Allah have mercy on him) is a great imam, and despite this, Ahmad criticized those who leave the hadith and follow his opinion. Then Imam Ahmad (may Allah have mercy on him) recited the saying of Allah the Exalted: [Al-Nur: 63].
And Imam Abu Hanifa (may Allah have mercy on him) said: "If a hadith comes from the Messenger of Allah (peace and blessings be upon him), it is upon the eye and the head. If it comes from the Companions , it is upon the eye and the head. If it comes from the Tabi'un, we are men and they are men." The words of the scholars of knowledge in this matter are many, and success is from Allah.
A booklet has been published by some students of knowledge in which they critique al-Hafiz Ibn Hajar in *al-Fath*. What is your opinion of this, and do you have time, Your Eminence, to complete the verification of this great book? May Allah reward you with good.
Answer:
I do not know this book and have not come across it, as far as I believe. Al-Hafiz Ibn Hajar (may Allah have mercy on him) and others among the scholars of knowledge are not infallible from error, and none of them has been made infallible. I have written some notes on *al-Fath* from its beginning to the Book of Hajj, and I noted some observations on it from its beginning to the Book of Hajj, may Allah have mercy on him.
The point is that he is not infallible, and no one greater than him has been made infallible. When the truth becomes apparent, the truth is the lost property of the believer. When evidence is established for an issue, it is obligatory to take what the evidence establishes from the Book of Allah or the Sunnah of His Messenger (peace and blessings be upon him), even if it contradicts a great imam, greater than al-Hafiz Ibn Hajar, or even if it contradicts some of the Companions. Allah says:
And if you disagree over anything, refer it to Allah and the Messenger
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِrefer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.
فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًاAnd in anything over which you disagree - its ruling is [to be referred] to Allah.
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِHowever, one must be certain and respect the scholars of knowledge, and be polite with them. If a person finds a weak statement from one of the imams, scholars, or reliable hadith scholars, that does not diminish their status. He must respect the scholars of knowledge, be polite with them, speak kindly, and not insult them or look down on them. Rather, he should clarify the truth with evidence, while making du'a for the scholar, sending mercy upon him, and asking Allah to forgive him.
This is how the ethics of the scholars of knowledge toward one another should be: they appreciate the scholars of knowledge for their status, and they recognize their worth, their position, and their virtue.
But this does not prevent them from pointing out an error if they find a clear error, whether it is from the early scholars or the later ones. The scholars of knowledge have continued to respond to one another up to this day, and until the Day of Resurrection.
Imam Malik (may Allah have mercy on him) said: "None of us is free from being refuted and refuting others, except the one in this grave," meaning the Messenger of Allah (peace and blessings be upon him).
And Imam al-Shafi'i (may Allah have mercy on him) said: "People have agreed that if the Sunnah of the Messenger of Allah (peace and blessings be upon him) becomes clear to a person, he has no right to abandon it for the statement of any person."
And Imam Ahmad (may Allah have mercy on him) said: "I am amazed at a people who know the isnad and its authenticity—meaning from the Prophet (peace and blessings be upon him)—yet they follow the opinion of Sufyan, meaning al-Thawri."
And Sufyan (may Allah have mercy on him) is a great imam, and despite this, Ahmad criticized those who leave the hadith and follow his opinion. Then Imam Ahmad (may Allah have mercy on him) recited the saying of Allah the Exalted:
So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌAnd Imam Abu Hanifa (may Allah have mercy on him) said: "If a hadith comes from the Messenger of Allah (peace and blessings be upon him), it is upon the eye and the head. If it comes from the Companions , it is upon the eye and the head. If it comes from the Tabi'un, we are men and they are men." The words of the scholars of knowledge in this matter are many, and success is from Allah.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.