صحيح مسلم
Muslim
كتاب العلمThe Book of Knowledge
باب رَفْعِ الْعِلْمِ وَقَبْضِهِ وَظُهُورِ الْجَهْلِ وَالْفِتَنِ فِي آخِرِ الزَّمَانِ:Chapter: The Taking Away Of Knowledge And The Spread Of Ignorance At The End Of Time
Hadith 2673
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا جَرِيرٌ ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، سَمِعْتَ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ ، يَقُولُ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " إِنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعًا يَنْتَزِعُهُ مِنَ النَّاسِ ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ ، حَتَّى إِذَا لَمْ يَتْرُكْ عَالِمًا اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالًا ، فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَأَضَلُّوا " .
'Abdullah bin 'Amr bin al-'As reported Allah's Messenger (ﷺ) as saying: Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people turn to ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.
• • •
حَدَّثَنَا أَبُو الرَّبِيعِ الْعَتَكِيُّ ، حَدَّثَنَا حَمَّادٌ يَعْنِي ابْنَ زَيْدٍ . ح وحَدَّثَنَا يَحْيَي بْنُ يَحْيَي ، أَخْبَرَنَا عَبَّادُ بْنُ عَبَّادٍ ، وَأَبُو مُعَاوِيَةَ . ح وحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَزُهَيْرُ بْنُ حَرْبٍ ، قَالَا : حَدَّثَنَا وَكِيعٌ . ح وحَدَّثَنَا أَبُو كُرَيْبٍ ، حَدَّثَنَا ابْنُ إِدْرِيسَ ، وَأَبُو أُسَامَةَ ، وَابْنُ نُمَيْرٍ ، وعبدة . ح وحَدَّثَنَا ابْنُ أَبِي عُمَرَ ، حَدَّثَنَا سُفْيَانُ . ح وحَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمٍ ، حَدَّثَنَا يَحْيَي بْنُ سَعِيدٍ . ح وحَدَّثَنِي أَبُو بَكْرِ بْنُ نَافِعٍ ، قَالَ : حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ . ح وحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ ، أَخْبَرَنَا شُعْبَةُ بْنُ الْحَجَّاجِ كُلُّهُمْ ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِمِثْلِ حَدِيثِ جَرِيرٍ ، وَزَادَ فِي حَدِيثِ عُمَرَ بْنِ عَلِيٍّ ، ثُمَّ لَقِيتُ عَبْدَ اللَّهِ بْنَ عَمْرٍ وَعَلَى رَأْسِ الْحَوْلِ ، فَسَأَلْتُهُ فَرَدَّ عَلَيْنَا الْحَدِيثَ ، كَمَا حَدَّثَ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ .
This hadith has been narrated on the authority of 'Abdullah bin 'Umar (RA) through other chains of transmitters, but in the hadith transmitted by Umar bin 'Ali there is an addition of these words: I met 'Abdullah bin 'Amr at the end of the year and I asked him about it, and he narrated to us the hadith as he had narrated before that he had heard Allah's Messenger (ﷺ) as saying.... (The rest of the hadith is the same).
• • •
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ حُمْرَانَ ، عَنْ عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ ، أَخْبَرَنِي أَبِي جَعْفَرٌ ، عَنْ عُمَرَ بْنِ الْحَكَمِ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِمِثْلِ حَدِيثِ هِشَامِ بْنِ عُرْوَةَ .
This hadith has been narrated on the authority of 'Abdullah bin 'Amr (RA) bin al-'As through another chain of transmitters.
• • •
حَدَّثَنَا حَرْمَلَةُ بْنُ يَحْيَى التُّجِيبِيُّ ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، حَدَّثَنِي أَبُو شُرَيْحٍ ، أَنَّ أَبَا الْأَسْوَدِ حَدَّثَهُ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، قَالَ : قَالَتْ لِي عَائِشَةُ : يَا ابْنَ أُخْتِي بَلَغَنِي ، أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرٍو مَارٌّ بِنَا إِلَى الْحَجِّ ، فَالْقَهُ فَسَائِلْهُ ، فَإِنَّهُ قَدْ حَمَلَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِلْمًا كَثِيرًا ، قَالَ : فَلَقِيتُهُ فَسَاءَلْتُهُ عَنْ أَشْيَاءَ يَذْكُرُهَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ عُرْوَةُ : فَكَانَ فِيمَا ذَكَرَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " إِنَّ اللَّهَ لَا يَنْتَزِعُ الْعِلْمَ مِنَ النَّاسِ انْتِزَاعًا ، وَلَكِنْ يَقْبِضُ الْعُلَمَاءَ ، فَيَرْفَعُ الْعِلْمَ مَعَهُمْ وَيُبْقِي فِي النَّاسِ رُءُوسًا جُهَّالًا يُفْتُونَهُمْ بِغَيْرِ عِلْمٍ ، فَيَضِلُّونَ وَيُضِلُّونَ " ، قَالَ عُرْوَةُ : فَلَمَّا حَدَّثْتُ عَائِشَةَ بِذَلِكَ ، أَعْظَمَتْ ذَلِكَ وَأَنْكَرَتْهُ ، قَالَتْ : أَحَدَّثَكَ أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ هَذَا ، قَالَ عُرْوَةُ : حَتَّى إِذَا كَانَ قَابِلٌ ؟ قَالَتْ لَهُ : إِنَّ ابْنَ عَمْرٍ وَقَدْ قَدِمَ ، فَالْقَهُ ثُمَّ فَاتِحْهُ ، حَتَّى تَسْأَلَهُ عَنِ الْحَدِيثِ الَّذِي ذَكَرَهُ لَكَ فِي الْعِلْمِ ، قَالَ : فَلَقِيتُهُ فَسَاءَلْتُهُ ، فَذَكَرَهُ لِي نَحْوَ مَا حَدَّثَنِي بِهِ فِي مَرَّتِهِ الْأُولَى ، قَالَ عُرْوَةُ : فَلَمَّا أَخْبَرْتُهَا بِذَلِكَ ، قَالَتْ : مَا أَحْسَبُهُ إِلَّا قَدْ صَدَقَ أَرَاهُ لَمْ يَزِدْ فِيهِ شَيْئًا وَلَمْ يَنْقُصْ .
'Urwa bin Zubair reported that 'A'isha said to him: This news has reached me that 'Abdullah bin 'Amr al-'As would pass by us during the Hajj season, so you meet him and ask him (about religious matters) as he has acquired great knowledge from Allah's Messenger (ﷺ) . I thus met him and asked him about things which he narrated from Allah's Messenger (ﷺ) . And amongst these the one he mentioned was that Allah's Apostle (ﷺ) said: Verily, Allah does not take away knowledge from people directly but he takes away the scholars and consequently takes away (knowledge) along with them and leaves amongst persons the ignorant as their leaders who deliver religious verdicts without (adequate) knowledge and themselves go astray and lead others astray. 'Urwa said: When I narrated this to 'A'isha, she deemed it too much (to believe) and thus showed reluctance to accept that (as perfectly true) and said to 'Urwa (RA) : Did he ('Abdullah bin 'Amr) say to you that he had heard Allah's Apostle (ﷺ) as saying: ('Urwa had forgotten to ask this from 'Abdullah bin 'Amr). So when it was the next year, she ('A'isha) said to him ('Urwa): Ibn Amr has come (for Hajj), so meet him, talk to him and ask him about this hadith that he narrated to you (last year on the occasion of the Hajj) pertaining to knowledge. He ('Urwa), said: So I met him, and asked about it and he narrated to me exactly like one that he had narrated (to me) for the first time. So when I informed her ('A'isha) about that, she said: I do not think but this that he has certainly told the truth and I find that he has neither made any addition to it, nor missed anything from it.
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: Allah, the Exalted, can take away knowledge from hearts by erasing it or effacing it from the hearts, but He will not do so; rather, experienced and trustworthy scholars will pass away, as a result of which knowledge will decrease day by day and eventually become nonexistent, and the ignorant will prevail, the beginnings of which have already started for quite some time.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6796
Maulana Dawood Raz
Hadith Commentary:
That even after such a long period, not a single word in the hadith was altered.
That even after such a long period, not a single word in the hadith was altered.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7307
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In this hadith, the condemnation is of such analogy (qiyas) and opinion (ra’y) that are contrary to the Book and the Sunnah.
In our jurisprudence, there are hundreds of such fabricated issues that clash with the Book and the Sunnah and are clearly against them.
Similarly, regarding the blameworthy opinion, Umar radi Allahu anhu said:
Beware of the people of opinion, for they are the enemies of the Sunnahs. When their resolve failed in memorizing the hadiths, they began to employ opinion, intellect, and analogy (qiyas). As a result, they themselves went astray and led others onto the path of misguidance.
(Sharh Usul I’tiqad Ahl al-Sunnah: 1/136)
Abdullah ibn Mas’ud radi Allahu anhu said:
After the departure of the scholars, there will be a time of scarcity of men (of knowledge), then such people will arise who will resolve religious matters through analogy (qiyas) and opinion (ra’y). In this way, they will cause the edifice of Islam to collapse to the ground.
(Fath al-Mannan: 2/216)
2.
In any case, the opinion and analogy that these elders have condemned refers to that opinion which is not derived from the Book and the Sunnah.
Undoubtedly, to employ opinion and analogy in the presence of a text (nass) is a great misguidance.
(Fath al-Bari: 13/354)
Nevertheless, if someone cannot find any evidence regarding an issue in the Book and the Sunnah, even then a person should exercise caution.
While avoiding speculation, he should reflect on similar issues and, in the light of those, seek the truth regarding the issue at hand.
And Allah knows best.
1.
In this hadith, the condemnation is of such analogy (qiyas) and opinion (ra’y) that are contrary to the Book and the Sunnah.
In our jurisprudence, there are hundreds of such fabricated issues that clash with the Book and the Sunnah and are clearly against them.
Similarly, regarding the blameworthy opinion, Umar radi Allahu anhu said:
Beware of the people of opinion, for they are the enemies of the Sunnahs. When their resolve failed in memorizing the hadiths, they began to employ opinion, intellect, and analogy (qiyas). As a result, they themselves went astray and led others onto the path of misguidance.
(Sharh Usul I’tiqad Ahl al-Sunnah: 1/136)
Abdullah ibn Mas’ud radi Allahu anhu said:
After the departure of the scholars, there will be a time of scarcity of men (of knowledge), then such people will arise who will resolve religious matters through analogy (qiyas) and opinion (ra’y). In this way, they will cause the edifice of Islam to collapse to the ground.
(Fath al-Mannan: 2/216)
2.
In any case, the opinion and analogy that these elders have condemned refers to that opinion which is not derived from the Book and the Sunnah.
Undoubtedly, to employ opinion and analogy in the presence of a text (nass) is a great misguidance.
(Fath al-Bari: 13/354)
Nevertheless, if someone cannot find any evidence regarding an issue in the Book and the Sunnah, even then a person should exercise caution.
While avoiding speculation, he should reflect on similar issues and, in the light of those, seek the truth regarding the issue at hand.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7307
Maulana Dawood Raz
Explanation:
Mature scholars who possess complete understanding of the religion and are also aware of the subtleties and contexts of the rulings of Islam—such mature-minded scholars will come to an end, and only superficial people claiming knowledge will remain. Due to their lack of understanding, they will be caught in the darkness of rigid blind-following (taqlid jamid), and such people, through their erroneous verdicts (fatwas), will themselves go astray and will also mislead others. They will be enamored with opinion and analogy (ra’y and qiyas). This is the narration of Abu Abdullah Muhammad bin Yusuf bin Matar al-Firabri, who was a student of Imam Bukhari rahimahullah, and al-Firabri rahimahullah is the foremost narrator of Sahih Bukhari. In some narrations, instead of «بغير علم», «برايهم» has also appeared, meaning that those ignorant claimants of knowledge will issue verdicts based on their own opinion and analogy. «قال العيني لايختص هذا بالمفتيين بل عام للقضاة الجاهلين»—that is, in this ruling, not only the mufti but also the ignorant scholar and judge (qadi) are included.
Mature scholars who possess complete understanding of the religion and are also aware of the subtleties and contexts of the rulings of Islam—such mature-minded scholars will come to an end, and only superficial people claiming knowledge will remain. Due to their lack of understanding, they will be caught in the darkness of rigid blind-following (taqlid jamid), and such people, through their erroneous verdicts (fatwas), will themselves go astray and will also mislead others. They will be enamored with opinion and analogy (ra’y and qiyas). This is the narration of Abu Abdullah Muhammad bin Yusuf bin Matar al-Firabri, who was a student of Imam Bukhari rahimahullah, and al-Firabri rahimahullah is the foremost narrator of Sahih Bukhari. In some narrations, instead of «بغير علم», «برايهم» has also appeared, meaning that those ignorant claimants of knowledge will issue verdicts based on their own opinion and analogy. «قال العيني لايختص هذا بالمفتيين بل عام للقضاة الجاهلين»—that is, in this ruling, not only the mufti but also the ignorant scholar and judge (qadi) are included.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 100
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Allah Ta'ala is capable of erasing knowledge and sciences from the hearts, but from this hadith it is understood that He will not do so.
Rather, the manner in which knowledge will be taken away is that the scholars themselves will come to an end, and no other scholars will be produced.
In this hadith, emphasis has been placed on the preservation of knowledge.
It is the duty of every scholar to leave behind some scholars after himself; otherwise, the ignorant will take the place of scholars and spread misguidance.
It is also understood from this hadith that issuing legal verdicts (fatwa) on the basis of the knowledge of hadith is the true leadership.
(Fath al-Bari: 1/258)
Allah Ta'ala is capable of erasing knowledge and sciences from the hearts, but from this hadith it is understood that He will not do so.
Rather, the manner in which knowledge will be taken away is that the scholars themselves will come to an end, and no other scholars will be produced.
In this hadith, emphasis has been placed on the preservation of knowledge.
It is the duty of every scholar to leave behind some scholars after himself; otherwise, the ignorant will take the place of scholars and spread misguidance.
It is also understood from this hadith that issuing legal verdicts (fatwa) on the basis of the knowledge of hadith is the true leadership.
(Fath al-Bari: 1/258)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 100
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1)
This hadith proves that if a single learned and jurist individual, who is acquainted with the temperament of the Messenger, is unaware of a particular hadith, this cannot be used as evidence that the hadith does not exist. Furthermore, no matter how great a person’s discernment and intellect may be, a hadith cannot be judged based on whether it aligns with their intellect and understanding, such that if it does not fit their reasoning, it should be rejected. This is a fitnah that is spreading nowadays. Umm al-Mu’minin Aisha radi Allahu anha, due to certain reasons, considered this hadith to be significant and thus denied it, and asked: Did he really attribute this to the Messenger of Allah sallallahu alayhi wa sallam? Perhaps he transmitted it from the books of the People of the Book, or perhaps you made a mistake in attributing it? Even though this narration is authentic.
(2)
The following year, when Abdullah ibn Amr radi Allahu anhu came from Egypt to Makkah Mukarramah for Hajj, and Aisha radi Allahu anha and Urwah ibn Zubayr were also present there, then according to the instruction of Aisha radi Allahu anha, Urwah rahimahullah again asked Abdullah about this hadith, and he narrated it in full, without any omission or addition. This is evidence that the Companions (Sahabah) exercised extreme caution and care in narrating hadiths and preserved them well, and on this basis, Aisha radi Allahu anha became certain that Abdullah ibn Amr radi Allahu anhu had not made any mistake in attributing it to her.
This hadith proves that if a single learned and jurist individual, who is acquainted with the temperament of the Messenger, is unaware of a particular hadith, this cannot be used as evidence that the hadith does not exist. Furthermore, no matter how great a person’s discernment and intellect may be, a hadith cannot be judged based on whether it aligns with their intellect and understanding, such that if it does not fit their reasoning, it should be rejected. This is a fitnah that is spreading nowadays. Umm al-Mu’minin Aisha radi Allahu anha, due to certain reasons, considered this hadith to be significant and thus denied it, and asked: Did he really attribute this to the Messenger of Allah sallallahu alayhi wa sallam? Perhaps he transmitted it from the books of the People of the Book, or perhaps you made a mistake in attributing it? Even though this narration is authentic.
(2)
The following year, when Abdullah ibn Amr radi Allahu anhu came from Egypt to Makkah Mukarramah for Hajj, and Aisha radi Allahu anha and Urwah ibn Zubayr were also present there, then according to the instruction of Aisha radi Allahu anha, Urwah rahimahullah again asked Abdullah about this hadith, and he narrated it in full, without any omission or addition. This is evidence that the Companions (Sahabah) exercised extreme caution and care in narrating hadiths and preserved them well, and on this basis, Aisha radi Allahu anha became certain that Abdullah ibn Amr radi Allahu anhu had not made any mistake in attributing it to her.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6799
Maulana Ataullah Sajid
Benefits and Issues:
➊ Muslims will not be deprived of the Islamic sciences all at once; rather, gradually the situation will arise that scholars will disappear from society, and in this way, the Islamic sciences will also come to an end.
➋ In order to remain as safe as possible from this dangerous situation, it is the duty of the Muslim society to produce scholars who are experts in the Islamic sciences and to make every possible effort for this purpose.
➌ It is the duty of the scholar to issue fatwas (legal verdicts) in the light of knowledge, that is, the Qur'an and Hadith, and not to issue fatwas relying merely on his own opinion and analogy.
➍ Attempting to give opinions on Islamic matters solely in the light of reason, while ignoring Islamic evidences, is misguidance, the result of which is that misguidance also spreads among the general public.
➎ Giving preference to rational arguments over the textual evidences (nusus) diminishes the importance of the Shari'ah, resulting in the spread of various kinds of tribulations (fitan). In the past, the emergence of the Khawarij, Mu'tazilah, and other misguided sects was also due to this, and even in the present era, various tribulations are arising in the name of reason. The remedy for this is to make every possible effort to highlight the importance of the Qur'an and Hadith, and to clarify the correct position in the light of the Qur'an and Hadith in every emerging issue.
➊ Muslims will not be deprived of the Islamic sciences all at once; rather, gradually the situation will arise that scholars will disappear from society, and in this way, the Islamic sciences will also come to an end.
➋ In order to remain as safe as possible from this dangerous situation, it is the duty of the Muslim society to produce scholars who are experts in the Islamic sciences and to make every possible effort for this purpose.
➌ It is the duty of the scholar to issue fatwas (legal verdicts) in the light of knowledge, that is, the Qur'an and Hadith, and not to issue fatwas relying merely on his own opinion and analogy.
➍ Attempting to give opinions on Islamic matters solely in the light of reason, while ignoring Islamic evidences, is misguidance, the result of which is that misguidance also spreads among the general public.
➎ Giving preference to rational arguments over the textual evidences (nusus) diminishes the importance of the Shari'ah, resulting in the spread of various kinds of tribulations (fitan). In the past, the emergence of the Khawarij, Mu'tazilah, and other misguided sects was also due to this, and even in the present era, various tribulations are arising in the name of reason. The remedy for this is to make every possible effort to highlight the importance of the Qur'an and Hadith, and to clarify the correct position in the light of the Qur'an and Hadith in every emerging issue.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 52
Hafiz Zubair Ali Zai
Takhrij al-Hadith:
[صحيح بخاري 100],
[صحيح مسلم 6796]
Fiqh al-Hadith:
➊ It is forbidden (haram) to issue legal verdicts (fatwas) based on personal opinion in opposition to the Qur’an and Hadith.
➋ The existence of the Book and the Sunnah will remain until the Day of Resurrection, but generally, there will be a decrease in the number of righteous scholars.
➌ In one narration of Sahih al-Bukhari, the words «فيفتون برأيهم» (thus they will issue fatwas based on their own opinion) are mentioned. [كتاب الاعتصام بالكتاب والسنة ح7307]
That is, those people will issue legal verdicts (fatwas) based on their own opinion. From this hadith, it is understood that issuing fatwas based on personal opinion in opposition to the Qur’an and Hadith is haram, and before the Day of Resurrection there will be such people who will continue to issue fatwas contrary to the Qur’an and Hadith based on their own opinion.
➍ Blind following of individuals (taqlid shakhsi) is an innovation (bid‘ah), and it is haram to practice taqlid in opposition to the Book and the Sunnah.
➎ It is necessary to avoid the misguided, otherwise the Hereafter will be ruined.
[صحيح بخاري 100],
[صحيح مسلم 6796]
Fiqh al-Hadith:
➊ It is forbidden (haram) to issue legal verdicts (fatwas) based on personal opinion in opposition to the Qur’an and Hadith.
➋ The existence of the Book and the Sunnah will remain until the Day of Resurrection, but generally, there will be a decrease in the number of righteous scholars.
➌ In one narration of Sahih al-Bukhari, the words «فيفتون برأيهم» (thus they will issue fatwas based on their own opinion) are mentioned. [كتاب الاعتصام بالكتاب والسنة ح7307]
That is, those people will issue legal verdicts (fatwas) based on their own opinion. From this hadith, it is understood that issuing fatwas based on personal opinion in opposition to the Qur’an and Hadith is haram, and before the Day of Resurrection there will be such people who will continue to issue fatwas contrary to the Qur’an and Hadith based on their own opinion.
➍ Blind following of individuals (taqlid shakhsi) is an innovation (bid‘ah), and it is haram to practice taqlid in opposition to the Book and the Sunnah.
➎ It is necessary to avoid the misguided, otherwise the Hereafter will be ruined.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 206
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith proves that the existence of people of knowledge is a great blessing; one should benefit from them as much as possible and value them. The true possessors of knowledge are the noble scholars (‘ulama’ kiram). When they pass away, it is as if we are deprived of oceans of knowledge. Allah, the Exalted, continues to diminish knowledge with the passing of these people of knowledge. It is a reality that, with great effort, a person of knowledge becomes a master of knowledge, and an entire community benefits from him. But when that person of knowledge passes away, it seems as though the community has suffered a great loss, and people comment that now from whom will we seek religious guidance?
During the translator’s own lifetime, several hadith scholars (muhaddithin) passed away, whose deaths created a great void in the scholarly world—for example, the hadith scholar of the era, Shaykh al-Hadith, the seal of the memorizers, Hafiz ‘Abdul Mannan Nurpuri; the hadith scholar of the era, Hafiz Zubair ‘Ali Zai rahimahullah; Dr. ‘Abdur Rashid Azhar; the imam of the era, Muhammad Nasir al-Din al-Albani rahimahullah, and others.
When the true people of knowledge pass away, those who remain behind are less learned, who give people incorrect legal verdicts (fatwas); in other words, they themselves are misguided and are also leading others astray.
This hadith also shows that in every era there should be a group for the understanding of religion, who continue to provide correct guidance to the people. Issuing legal verdicts (fatwas) should be done with great effort and in accordance with the Qur’an and hadith.
This hadith proves that the existence of people of knowledge is a great blessing; one should benefit from them as much as possible and value them. The true possessors of knowledge are the noble scholars (‘ulama’ kiram). When they pass away, it is as if we are deprived of oceans of knowledge. Allah, the Exalted, continues to diminish knowledge with the passing of these people of knowledge. It is a reality that, with great effort, a person of knowledge becomes a master of knowledge, and an entire community benefits from him. But when that person of knowledge passes away, it seems as though the community has suffered a great loss, and people comment that now from whom will we seek religious guidance?
During the translator’s own lifetime, several hadith scholars (muhaddithin) passed away, whose deaths created a great void in the scholarly world—for example, the hadith scholar of the era, Shaykh al-Hadith, the seal of the memorizers, Hafiz ‘Abdul Mannan Nurpuri; the hadith scholar of the era, Hafiz Zubair ‘Ali Zai rahimahullah; Dr. ‘Abdur Rashid Azhar; the imam of the era, Muhammad Nasir al-Din al-Albani rahimahullah, and others.
When the true people of knowledge pass away, those who remain behind are less learned, who give people incorrect legal verdicts (fatwas); in other words, they themselves are misguided and are also leading others astray.
This hadith also shows that in every era there should be a group for the understanding of religion, who continue to provide correct guidance to the people. Issuing legal verdicts (fatwas) should be done with great effort and in accordance with the Qur’an and hadith.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 592
