Scholars and students of knowledge must be careful not to be drawn into the pointless disputes that often take place among those who attribute themselves knowledge. Their role is to lead and prioritize the most important discussions, not to be led into distractions.
Publications du canal Harun Saleh
Student of knowledge sharing reflections.
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Advice that many learned the hard way: there is no problem with helping your teachers here and there; however, there have to be clear lines laid down; otherwise, you risk becoming a secretary/assistant/admin when you sign up to be a talib ilm. Never forget what you set out to accomplish.
There is no inherent wara' (scrupulousness) in simply being harsh with fiqh opinions. The great Imam Sufyan al-Thawri said:
إنما العلم عندنا الرخصة من ثقة، فأما التشديد فيحسنه كل أحد
"Knowledge according to us is to take a dispensation from someone trustworthy; as for strictness, that is something anyone can master."
This means that it is very easy, when asked a question, to say something like "Why do you need to do this, akhi? It’s better to just leave it off," as a cover for one's ignorance on the matter. This is not scrupulousness, because fatwa has serious consequences on people's lives, and a strict ruling at the wrong time can easily ruin lives. This is why one scholar mentions that it is among the prohibitions of the tongue to be hasty in giving fatwa.
By the same token, ease is also something anyone can master. It is very easy to just say, "Yeah, go for it; there’s an opinion somewhere that allows it," without scrutinizing the context and authenticity of the opinion one is quoting. The opinion itself may be sound, but it might not be the appropriate fatwa for that person's specific situation. In some cases, strictness would be more warranted than ease.
It is precisely for these reasons that, after mixing with ulama, one realizes that the dichotomy of strict/easy does not apply to them. When they give fatwa, they consider many factors. Their ruling on any matter is simply the conclusion of the knowledge they have embodied as its first premise, followed by their understanding of the reality on the ground. It is never as simple as trying to be strict or lenient.
إنما العلم عندنا الرخصة من ثقة، فأما التشديد فيحسنه كل أحد
"Knowledge according to us is to take a dispensation from someone trustworthy; as for strictness, that is something anyone can master."
This means that it is very easy, when asked a question, to say something like "Why do you need to do this, akhi? It’s better to just leave it off," as a cover for one's ignorance on the matter. This is not scrupulousness, because fatwa has serious consequences on people's lives, and a strict ruling at the wrong time can easily ruin lives. This is why one scholar mentions that it is among the prohibitions of the tongue to be hasty in giving fatwa.
By the same token, ease is also something anyone can master. It is very easy to just say, "Yeah, go for it; there’s an opinion somewhere that allows it," without scrutinizing the context and authenticity of the opinion one is quoting. The opinion itself may be sound, but it might not be the appropriate fatwa for that person's specific situation. In some cases, strictness would be more warranted than ease.
It is precisely for these reasons that, after mixing with ulama, one realizes that the dichotomy of strict/easy does not apply to them. When they give fatwa, they consider many factors. Their ruling on any matter is simply the conclusion of the knowledge they have embodied as its first premise, followed by their understanding of the reality on the ground. It is never as simple as trying to be strict or lenient.
The Scholar Who Conquered Sicily
Imam Asad Ibn ul Furāt was from the students of Imams Mālik, Abu Yusuf and Muhammad Al-Shaybāni.
After his studies, he returned to Qayrawaan. His book the Asadiyyah became the foundation for the Mudawwanah the primary source text of the Maliki madhab.
He led around 10,000 men to Sicily because they had mistreated some Muslim captives. He began conquering the island and eventually faced the King of Sicily and 150,00 men in battle. Imam Asad recited Surah Yaseen and began the charge, leading his men into victory.
He passed away in the siege of Syracuse.
Imam Asad Ibn ul Furāt was from the students of Imams Mālik, Abu Yusuf and Muhammad Al-Shaybāni.
After his studies, he returned to Qayrawaan. His book the Asadiyyah became the foundation for the Mudawwanah the primary source text of the Maliki madhab.
He led around 10,000 men to Sicily because they had mistreated some Muslim captives. He began conquering the island and eventually faced the King of Sicily and 150,00 men in battle. Imam Asad recited Surah Yaseen and began the charge, leading his men into victory.
He passed away in the siege of Syracuse.
In today's time, sometimes the immediate goal for studying fiqh is not to correct our actions. This is especially true in fiqh that relates to contracts. Often times, the goal is just to have people acknowledge what the problems of today's time are from a fiqh perspective while admitting in some places there isn't necessarily a good solution. The likeness of some students today is not even like the one who admits they have a problem with alcohol and wants to learn how to fix it. Rather, it is like the one who drinks various things daily and gets drunk randomly without knowing which of the drinks caused the drunkenness. They sign up to seek help in order to understand why they are feeling drunk and then to go through everything they consume daily to figure out what these things are and which of them is causing the drunkeness. After that, they understand what the problem is and what is causing it, and only then can they work on fixing the problem. May Allah grant us tawfeeq.
Now that the Cairo Bookfair is over I need to pray janazah on my bank account.
Anyone who wishes to refine their Arabic intuition must focus on works that are universally recognized for their eloquence, such as:
Al-Mu‘allaqat (the celebrated pre-Islamic odes)
Diwan al-Hamasa
Nahj al-Balagha
Maqamat al-Hariri
Rasa’il Badi‘ al-Zaman
These works represent the highest standard of Arabic expression, serving as essential resources for anyone engaged in producing tafsir.
-Summarized from Ibn 'Ashoor
Al-Mu‘allaqat (the celebrated pre-Islamic odes)
Diwan al-Hamasa
Nahj al-Balagha
Maqamat al-Hariri
Rasa’il Badi‘ al-Zaman
These works represent the highest standard of Arabic expression, serving as essential resources for anyone engaged in producing tafsir.
-Summarized from Ibn 'Ashoor
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