The first part of the blog (here) discussed certain basics about what qualifications are required to be a scholar capable of giving fatwas, and how it is a vile and major sin to speak about the religion of Islam without proper knowledge. We observed how Imam Malik, rahimahullah, was fearful and reluctant to give religious rulings, because of the huge responsibility and consequence this entailed. ‘Before replying he should imagine Heaven and Hell infront of him, and consider his outcome in the Hereafter; only then should he respond,’ cautioned Imam Malik.1 And he was speaking to those who were qualified for the task, those fit for purpose; not those unschooled and ignorant in the science of fiqh!
In an age where craving for fame, recognition and celebrity-like status has found new outlets, “practicing” Muslims have found that they are not immune to such egotistical impulses. In fact, society and social media are currently awash with wannabe shaykhs, speakers and religious spokespersons – many (maybe even most) who are simply unfit for purpose. The Prophet ﷺ stated: ‘Today, you are in an age in which its scholars are many and its speakers few: whoever leaves a tenth of what he knows has followed his desires. Later there shall come an age in which its speakers are many and its scholars few: whoever clings to a tenth of what he knows will be saved.’2
Ours has become an age wherein an ever increasing number of speakers and da‘is sell themselves to the public as if they are seasoned scholars or well-grounded students of the sacred sciences; when most of them are clearly not. Such speakers and da‘is tend not to have the dignity, gravitas nor decorum of the scholars, let alone their learning or wisdom. And like toddlers trying to wear daddy’s or mummy’s shoes which are way too big for them, any attempt to take more than a few steps or walk at an adult pace is likely to result in a stumble or fall. But unlike the kid in daddy’s shoes or trainers, who is likely to elicit a smile or a sentiment of affection and cuteness from us, the wise are wary of such self-styled scholars and Allah’s awliya appalled at their false pretensions. We should be too.
As certain controversial inclinations wiggle their way into the da’wah – e.g. corporate attitudes, the conscious use of comedy and joking around, edutainment, the huge fees or honorariums that some da‘is now charge for their da‘wah, and the celebrity culture now surrounding some speakers – the final part of this blog tries to assess the validity or illegality, and the benefits and harms, of these matters in light of Islam’s revealed texts and scholarly teachings. Wa bi’Llahi’l-tawfiq.
Intending it as a nasihah and an opportunity for collective introspection, no specific individual or organisation is intended by any of the following points. But before the actual nitty gritty stuff, let’s start with some vital pointers about the layman:
1. The Prophet ﷺ exhorted: ballighu ‘anni wa law ayah – ‘Convey from me, even if it be [just] a verse.’3 Thus regardless of whether or not one is a scholar, this hadith urges every Muslim to pass on to others whatever little teachings of Islam they know, even if it is just a single verse from the holy Qur’an. Commenting on the phrase, ‘even if it be [just] a verse,’ hafiz Ibn Hajr al-‘Asqalani wrote: ‘So that everyone who heard him would hasten to convey whatever he heard of the verses, even if it was only a little. In this way, everything which he ﷺ came with would be relayed.’4 Of course, the caveat here is that they must be sure that such a piece of knowledge is actually part of Islam, and that there is no distorting it or relating it out of context.
2. Having established that conveying the teachings of Islam is not just the province of the ‘ulema, the non-scholar must observe the following rule: When a layman conveys something of Islam, if it is a well-known and agreed upon matter – like the obligation to pray and fast, or the prohibition of consuming wine or swine – then he may do so unconditionally. But if it is a detailed issue of fiqh, or one in which there is a bonafide juristic difference or controversy, the layman can only relate what he knows by citing the religious authority he is following in the matter. Using juristic vernacular, the rule runs like this: ‘Muslims have a consensus that it is impermissible for a muqallid to say that something is lawful or unlawful in matters of ijtihad where he is making taqlid of someone else. What he may say, however, is that: “This is the ruling in the madhhab I follow,” or: “I sought a fatwa and this was the reply.”‘5
3. Non-scholars spreading even the detailed teachings of Islam to others – accurately, wisely, responsibly and contextually – is something Islam promotes. But this must not be an excuse to forget our own levels of learning, invent fatwas and fictions about the religion, be careless in relating the words of the scholars, use da‘wah to vent the ego’s anger and frustrations, or imagine that one can weigh-up the evidences of the jurists and come to one’s own unlearned or delusional conclusion. About this latter practice, Ibn Taymiyyah had this to say: ‘As for someone who only knows the opinion of one scholar and his proofs, but doesn’t know the other scholar’s view or proofs, he is from the generality of the muqallids. He is not of the scholars who are capable of evaluating and weighing-up [the proofs].’6 In fact, even if the layman was aware of both scholarly opinions, unless he is a trained jurist, or a highly competent student-jurist, he would not have the expertise or skill to weigh-up proof-texts. To imagine otherwise is to be thoroughly deluded or thick-headed. In both instances, it would be a case of following the falsehood Satan has secreted into the soul.
4. As for how a layman determines who is a scholar, this is usually dealt with in works on Islamic legal theory (usul al-fiqh). Some ways of identifying a scholar are surer and far more certain than others. In decreasing levels of certainty, they are: [i] Established scholars testifying to the scholarly credentials of the person, or accrediting him with a scholarly authorisation (‘ijazah). [ii] A person holding a teaching post at a recognised institution of scholarly learning. [iii] Scholarly respect accorded to a person by other people of knowledge. [iv] A layman being informed by someone he deems trustworthy in religious issues that a particular person is indeed a scholar. [v] His general scholarly reputation in the Muslim community at large. In brief, the layman does his best to act on sure certainty (yaqin), or preponderant certainty (aghlab al-zann), as to whom he deems to be a qualified scholar.7
As for speakers feeling the urge to season their call to Islam and their exhortations to taqwa, tawbah and recollection of the akhirah, with comedy, jokes, or humour, then it is best if the following is kept in mind:
5. Sacred knowledge is to be conveyed with seriousness and dignity, given the sources it is being conveyed from and the realities it reveals. The Qur’an speaks about itself in these terms: We shall soon cast upon you a weighty word. [73:6] And: Do you then marvel at this discourse and laugh, but not weep. [53:59-60]
6. Even if we are not scholars, it behoves speakers and seekers of sacred knowledge to adopt the demeanour and comportment of the scholars. Imam Malik counselled: ‘It is a right upon a seeker of [sacred] knowledge to be solemn, dignified and have reverent fear [of Allah], and to follow in the footsteps of those who preceded him.’8 This must be done out of a love of virtue, beauty of adab, and saving others from the unsavoury aspects of our character; not from showing-off or pretending to be what we aren’t. Of course, actions are judged by their intentions.
7. Those giving religious instruction are supposed to help raise our levels of piety and make us serious people. They cannot pander to the mediocrity or frivolity that people steep themselves in, or surround themselves with, today. ‘Ali, radia’Llahu ‘anhu, said: ‘When you have learnt knowledge, retain it; and do not mix it with laughter or futility so that hearts spit it out.’9 Ibn al-Jawzi makes a similar point concerning the wa‘iz, or preacher, not laughing and joking nor behaving as common folk do, ‘so that they hold him in high esteem and thus benefit from his admonition.’10
8. The occasional dignified humour or light hearted remark is permitted, providing it does not undermine the seriousness of the message, nor makes light of it in peoples’ hearts. While advising the students of Hadith, advice that can also be applied to other scholars, teachers and preachers of Islam, al-Khatib al-Baghdadi wrote: ‘The seeker of Hadith is required to shun levity, frivolity, or lowering oneself in gatherings by being silly and idiotic, roaring with fits of laughter, excessive joking, or being too humorous and frivolous. However, a little humour is permitted occasionally, as long as it doesn’t transgress the bounds of refined manners or the way of knowledge. But as for foolish, immodest, or immoderate behaviour, or whatever else gives rise to it in peoples’ souls or creates harm, it is repugnant. Too much joking or laughter demeans one’s standing and diminishes one’s gentlemanliness (muru’ah).’11
With respect to corporate attitudes in da‘wah, this comprises a few issues. First there’s the ruling on taking money for da‘wah. Then there’s the matter of classes and courses designed as products to be purchased, and the need for such organisations to put out more and more products just to keep the revenue flowing in. Finally, there is the issue of these organisations not being able to defer to those more knowledgeable in other organisations, or point people to their events: that would simply be bad business! The bottom line underscoring much of what follows is the question of the soul’s sincerity, or ikhlas, to Allah ﷻ:
9. The Qur’an relates these words from one of Allah’s earlier prophets: ‘I am to you a trustworthy messenger. So fear Allah and obey me! I ask of you no wage for this; my wage is but from the Lord of the Worlds.’ [26:107-9] Again: ‘O my people! I ask of you no money for this. My reward comes only from Allah.’ [11:29] And the Qur’an says about one of the God-fearing people: And there came from the farthest part of the city a man running. He cried: ‘O my people! Follow those who have been sent. Follow those who ask of you no fee, and who are rightly guided.’ [36:20-1] This is a common theme running throughout the Qur’an, that Allah’s prophets, ‘alayhim al-salam, are trustworthy, sincere and selfless, and do not seek payment, wealth or fame for being the earthly means of bringing the message of Islam to their people.
10. When the above verses are read along with certain hadiths, the actual ruling about taking money or a salary for teaching Islam or giving da‘wah isn’t so obvious. A few of those hadiths include: The hadith of Ibn ‘Abbas where the Prophet ﷺ said to a group of Muslims who had stipulated a fixed payment in lieu of performing ruqyah, reciting passages of the Qur’an as incantation, over someone afflicted with an illness: ‘Indeed, the payment you are most deserving of taking is for the Book of Allah.’12 There’s also the hadith of Sahl in which the Prophet ﷺ married a man to a woman on condition he teach her what he knew of the Qur’an, as a dowry payment.’13 Then there are the Prophet’s words to ‘Umar: ‘When wealth comes to you which you neither craved nor asked for, then take it. Otherwise, do not covet it.’14 By contrast are hadiths that seem to imply the opposite: The Prophet ﷺ warned ‘Ubadah b. al-Samit, who had taught some Muslims the Quran and writing, and received a gift of a bow in return: ‘If you desire to have a bridle of fire around you, then accept it.’15 ‘Imran b. al-Husayn once heard a person reciting the Qur’an and then asking to be recompensed. So he related the hadith of the Prophet ﷺ to him: ‘Whosoever recites the Qur’an, let him ask Allah [for reward] for it. For a people will soon come who will recite the Qur’an and ask [for reward] for it from people.’16 Lastly, let’s bring the hadith of ‘Uthman b. Abi’l-‘As into the mix, who narrated the following: ‘The final undertaking of the Prophet ﷺ to me was that I should pick a muezzin (mu’adhdhin) who wouldn’t ask for a wage for giving the call to prayer (adhan).’17
11. Scholars have exerted much juristic energy and activity to try and make sense of the above assortment of proof-texts. In brief, I’ll quote what Ibn Hajr al-‘Asqalani said about the first hadith, ‘Indeed, the payment you are most deserving of taking is for the Book of Allah,’ so as to get a gist of the issue. He wrote: ‘The majority infer from it the permissibility of taking a wage for teaching the Qur’an; as opposed to the Hanafis who don’t permit it, but allow it for ruqyah …’18 Likewise, al-Shawkani, critiquing the chain of each hadith rigorously, along with the juristic reasons offered for and against taking a wage for the Qur’an, concludes by siding with the majority.19 For the sake of completion, a mention must be made of the stance of later Hanafi jurists. As the need for Qur’an teachers grew, and state support for such teachers significantly dwindled, Hanafi jurists felt the public interest would best be served by allowing teachers of the Qur’an to take a wage to help them in their profession of teaching.20 What applies to teaching the Qur’an, applies to the other sacred sciences of Islam too.21
12. Although scholars differ as to how this permissibility ought to best manifest itself, many urge that if one can have an income from another source other than teaching the din, that would be far better and safer. This way, when teaching the Qur’an, or any other sacred knowledge, ikhlas is less likely to be tainted by monetary considerations, and one can dedicate themselves wholeheartedly to seeking the pleasure of Allah ﷻ. Many also advise that money shouldn’t be given as a remuneration for teaching: that must be done only for Allah’s sake. Instead, it should be given as an aid for scholars to continue teaching and serving the general interests of the ummah.
13. The above refers to qualified scholars teaching the sacred sciences to unqualified people. As for the da‘i, the “caller” to Islam, this is a more problematic area. For until quite recently, this category didn’t exist in the way that it does now. And while there is a long-established norm of how and when someone becomes qualified in the sacred sciences, that isn’t the case with da‘wah. What counts as being qualified in da‘wah and who authorises its? A healthy share of Islamic knowledge, wisdom, gentleness, the art of persuasion, prioritising the message, and a familiarity with audience type are core qualities a da‘i must possess, as per the Book and the Sunnah. As such, all Muslims are expected to be da‘is/du‘at – less with words, more with character and conduct. Da‘is getting paid for da‘wah, then, is far more thorny and controversial.
14. That said, some contemporary scholars have allowed individuals or organisations engaged in da‘wah to non-Muslims to receive financial support – again, to fill a need and establish a public interest. But they advise that if such da’is aren’t suited or fit to give da’wah – e.g. they aren’t scholars or under the direct guidance of scholars; or they corrupt more than they rectify; speak about issues hastily, recklessly and beyond their level of learning; drive people away from the scholars and demean their status; or are immature, ignorant and lack serious concern for peoples’ welfare; or have desires and goals that they call to at the expense of calling sincerely to Allah – then such so-called da‘is should be advised but not financially assisted. And since ours is an age in which many such da‘is and speakers shamelessly peddle themselves and sell themselves, we’d do well to be aware.
15. As to the question of charging extortionate fees and exorbitant honorariums for teaching or da‘wah – a serpent that is now in the garden – with what good faith can that be justified? Of course, what is or isn’t exorbitant is up for discussion. Of course, large organisations will have greater overheads. Of course, quality produced books, translations and media productions are more costlier. Of course, we have a collective duty to assist the ulema‘. And of course, we must thank those organisations that have helped up the ante in terms of the ethos of excellence and professionalism they have brought to the teaching and da‘wah. All such matters are, hopefully, not in question. It’s simply that while many have sacrificed well-paid jobs in secular arenas for a lesser (or even no) salary in the Islamic field, some teachers and preachers are acting rather unbecomingly when it comes to the question of financial remuneration. And that’s a shame; if not shameful. Is it even lawful for event organisers funded by the public to misuse monies given to them on trust by forking out such sums on such speakers? Or to do so without public knowledge of how their money is being misspent?
16. Imam Ibn Taymiyyah mentioned a golden rule concerning taking payment for acts of worship. As part of his reply about whether or not it is permitted to charge a fee for performing pilgrimage on someone else’s behalf (hajj al-badal), he wrote: ‘He may take [payment] to [help him] perform the pilgrimage; he may not perform the pilgrimage just to take [payment] (an ya’khudh li yahujj la an yahujj li ya’khudh). This applies to all wealth one takes so as to undertake a righteous action.’22 Then he states: ‘There is a difference between one who makes religion his goal and the world his means, and one who makes the world his goal and religion his means – the likes of this [latter person] will have no share in the Hereafter.’23
17. Ibn Taymiyyah’s words apply to taking money for teaching or da‘wah too. There’s a big difference between someone who puts receiving money at the heart of his da‘wah affairs, and one who, although in financial need, puts it at the periphery. Again, what a difference between one who says: “I won’t do a talk unless I’m given such and such a sum of money,” and one who says: “I can’t do a talk unless I’m given some money.” If the intention is corrupted by money matters, if the niyyah isn’t solely for Allah, the act is invalid and sinful – and every person is a vendor of their own soul. Indeed: ‘Two ravenous wolves let loose amongst some sheep do less harm than craving after wealth or status does to a person’s religion,’24 said the Prophet ﷺ.
A few more concerns related to the seemingly apparent corporatisation of the da‘wah need to be queried, beyond the insatiable drive to maximise personal profits:
18. With a corporate model of da‘wah, there’s a danger of seminars and courses being designed as consumer products, and the need to put out more and more products just to keep revenue flowing in. At what point is the role of money to help deliver courses, and courses to help deliver money? Now this doesn’t apply to organisations offering a clearly structured curriculum or syllabus, but to those that are mainly in the business of delivering courses or seminars. Al-Hasan al-Basri, rahimahu’Llah, said: ‘The penalty meted out to the scholar is death of the heart, and death of the heart causes a person to seek this world by means of actions intended for the hereafter.’25 As for how one inoculates the heart from corrupting its sincerity, Imam al-Ghazali said: ‘The remedy for sincerity consists in breaking the gratifications of the soul, ending the craving for this world, and being singularly devoted to the Hereafter such that it dominates the heart. By this, sincerity becomes possible.’26
19. Scholars and preachers who fuss over their first class travel arrangements, or their five star food and accommodation; or who design and sell courses with a desire other than the rida of Allah; or who are in the habit of turning certain topics whose essence could be explained in an hour and should be done so for free, into lucrative weekend courses – may give out the “wow” factor to their young audiences, but are unlikely to illumine hearts; unless their hearts are illumined with ikhlas to Allah, mindfulness of His scrutiny, taking significant steps in the direction of zuhd, and being sincere to the public with regards to extracting money from them. As for those who invite such DIY da‘is or celebrity speakers, they too may be answerable in the divine court for bending to the hype and not being truly concerned about the wealth or spiritual welfare of the seekers and servants of Allah.
20. Possibly of greater concern is the culture of self promotion, and not being able to point others to more learned and spiritually rooted shaykhs. Groups will do this due to hizbiyyah, or the revenue loss it entails if their own speakers aren’t the public’s port of call. Individual souls will usually do it out of vanity (‘ujb), ostentation (riya’), craving fame and status (hubb al-ri’asah), or some other inglorious nafsi reasons. Consider this Ghazalian wisdom: ‘How many an act has man troubled himself with, thinking it to be sincerely seeking the Face of Allah. Yet it contains deception, the harm of which he cannot see … Those subjected most severely to this trial (fitnah) are the scholars. Most of them are motivated to profess knowledge for the [mere] pleasure of [their] mastery, the joy of [gaining] a following, or of being lauded and eulogised.’27 He then gives this example: ‘So you see a preacher who advices people about Allah and counsels rulers. He is overjoyed at people’s acceptance of him and his utterances. He claims to rejoice in having been chosen to help the religion. But should one of his peers who preaches better than he appear, and people turn away from him, accepting the other, it would displease and distress him. Had religion been his true motive, he would have thanked Allah for having spared him this weighty [duty] through another.’28
21. Compare today’s self-promotion with the attitudes of our venerable salaf. Of how those of them who were less travelled in knowledge and spiritual realisation deferred to those who were more rooted or well-travelled. Indeed, even the well-travelled ones would desperately avoid giving fatwas whenever possible, especially if they could pass the buck on to someone else. Ibn Abi Layla, a famous successor (tabi‘i), narrates: ‘I met one hundred and twenty Companions of Allah’s Messenger ﷺ, from the Ansar. There wasn’t a man among them who was asked about something, except that he loved that his brother would suffice him [by answering].’29 In another narration: ‘… Whenever one of them was asked about an issue, he would refer it on to another, and this other would refer it on to yet another; until it would return back to the first person.’30 Al-Bara’ said: ‘I met three hundred of the people of Badr. There wasn’t any among them, except that he wished that his companion would suffice him by [giving] the fatwa.’31 And Bishr al-Hafi said: an ahabba an yus’ala fa laysa bi ahli an yus’al – ‘Whoever loves to be asked isn’t from those who should be asked.’32 So let no vacuum be left, and no ego promoted.
Our final issue concerns an alleged celebrity culture of sorts which surrounds certain speakers and preachers. Here, let us remember these few points:
22. The Prophet ﷺ said: ‘He is not of us who does not honour our elders, have mercy on our young, or know the rights of our scholars.’33 In Islam, the scholars have always been held in great esteem and affection by the masses. Be it as guardians and teachers of sacred knowledge, or as mediators between the wider public and the ruling elite, or as wise, pious sages of the ummah, the masses have often thronged around individual ‘ulema and showered them with huge amounts of love, honour and esteem. That type of celebrity culture encircling the ‘ulema has not been absent from Muslim history or its societies. One hadith states: ‘Indeed, when Allah, blessed and exalted is He, loves a person, he calls to Gabriel saying: “Allah loves so-and-so, love him too.” Gabriel then loves him. Gabriel then proclaims in Heaven: “Allah loves so-and-so, so love him too.” The angels in Heaven then love him. Thereafter, acceptance of him is placed into [the hearts of] those on earth.’34 So whilst fame, for many, comes about by them actively craving attention, for others it is brought about because of Divine love and Heaven’s grace – especially in the case of the ‘ulema and awliya. Just because some scholars and preachers are famous doesn’t mean they’ve craved or fuelled such fame.
23. While fame has always been around, our current celebrity culture is pretty much a modern phenomenon. It is said that fame is when people know who you are; celebrity is when people know what you’re doing. Social media has given fans the opportunity to connect with their interests, crushes and idols in an unprecedented way. Fans and followers become ever more absorbed in the lives of their favourite celebrities, to the extent it becomes increasingly hard to draw a line between what is appreciation and what is obsession. The flip side of the fandom frenzy is that celebrities carefully craft public profiles on social media in order to garner fans and following, so as to sell their particular brand to people. And if not that, then it is to seek validation and adulation and assuaging the ego by publicising their lives, careers, views and talents. In fact, it can reasonably be argued that the egotistical promotion of the self is not a byproduct of social media, it is inherent to the institution itself!
24. For Muslim scholarly engagement on social media, ikhlas must be key. As scholars or da‘is maintain profiles on platforms like Facebook, Instagram or Twitter – posting fatwas, advice, anecdotes, smidgens of religious wisdom, glimpses into their personal lives, or even the occasional scholarly selfie! – they must guard against being taken on an ego trip, and against acts of narcissism. Online followership can lead to toxic levels of self-conceit (‘ujb), given the tsunami of unrelenting flattery showered on the posts. pictures or preaching of popular scholars and da‘is. A man was once praised infront of the Prophet ﷺ, to which he repeatedly exclaimed: ‘Woe be to you! You have slit the neck of your companion.’35 In another hadith, he ﷺ stated: ‘If you see people lavishly praising others, throw dust in their faces.’36 The logic why ‘you have slaughtered him, due to your praise of him’37 is fairly straightforward. For such flattery, lionisation or adulation, writes al-Munawi, all too often ‘gives rise to delusion and arrogance,’38 and can become an addiction and lead to one’s spiritual downfall.
25. Contextualising the above hadiths, Imam al-Nawawi said: ‘As for praising a person to their face, there are some hadiths which judge it permissible or recommended, and others that judge it prohibited. Scholars hold that the best way to reconcile between them is to say: If the one praised has perfect faith (kamal iman), firm conviction (husn yaqin), spiritual discipline (riyadat nafs) and complete gnosis (ma‘rifah tammah), such that he will not be subjected to temptations, nor become conceited because of it; and neither will he be played by his ego, then it’s neither forbidden nor disliked. But if any of these things are feared, then praising him [to his face] is severely detested.’39 Al-Baghawi seems to have hit the nail bang on the head as far as the condition of most of us are concerned. He said: ‘In general, praise and compliments of a person [directly to him] is disliked (makruh). Seldom is the one who praises safe from lying in his praise, and seldom is the one praised safe from conceit (‘ujb) which seeps into him.’40 Hence we should all try to balance between words of appreciation and encouragement, and those that are praise, flattery or likely to be spiritually ruinous.
26. Some insist that, ‘The knowledge should be what inspires us, not who the speaker is or isn’t.’ As true and as ideal as this is; in reality, it’s also a failure to appreciate what it takes to motivate people. Revelation teaches that familiarity, eloquence, charisma and the art of persuasion do have their place in the da‘wah and do make a difference to the receptivity of hearts and souls; as do sincerity, humility and the realisation that it is Allah who ultimately guides, not us. Indeed, Allah has gifted some people a fuller share of such qualities than others, and has made souls attentive to the words of some more than others: That is the favour of Allah; which He gives to whom He wills. [62:4] Of course, with Allah’s favour comes the eye of envy (hasad) – and many of the criticisms levelled against scholars or da‘is is nothing but envy. And of course, with the favour of sacred knowledge comes immense responsibility and trials.
27. Having a large following is a trial (fitnah) for the one being followed more than the followers. If audiences are regularly coming away from talks of particular scholars or da‘is feeling merrily entertained, or overwhelmingly wowed; but are not coming away with feelings or remorse for wrongdoings, a desire to repent and reform, or a yearning for Allah and the afterlife, there’s something truly amiss with the speaker’s intention, learning, or ability as a guide – however popular they may be and however large their following. An Arab poet has said: awradaha sa‘d wa sa‘d mushtamil/ma hakadha ya sa‘d tuwradu’l-ibil – ‘Sa‘d came in while leading them. O Sa‘d! That’s not the way you bring in camels.’ Let not scholars or callers fill hearts with frivolity, but with fear of Allah. Let them not inspire audiences to roll over in fits of laughter, but to repentance and hope. Let them not plunge Allah’s servants deeper into the dunya, but help raise their gaze to Allah and the akhirah. To do otherwise is just not da‘wah – it is not calling to Allah in any meaningful sense of the word.
28. Thus far in the blog, I’ve cited wisdoms and rulings from some of Islam’s classical and contemporary legalists and pietists. Let me end, however, by quoting, not from a scholar, but from Shelina Janmohamed – author and commentator on Muslim social and religious trends. Speaking of Generation M – young, urban, middle-class Muslims, committed to practicing Islam and being fully immersed in the modern consumerist culture – she remarks: ‘Since Islam is supposed to be about self-effacement, and our Generation M individuals aspire towards modesty and humility, the almost cultish popularity of religious scholars can be confusing.’ She then cites from Safia Latif who observes: ‘We love our Muslim scholars so much so that we jump at the first chance to follow their lives and they indubitably mean well in their efforts to reach and relate to a tech-savy generation,’ concludes Safia. ‘But we must question the psychological and sociological impact of this culture on our collective Muslim ethos.’41 I think that more or less sums things up.
29. Finally, we ask Allah to protect all our scholars, shaykhs and da‘is; increase them in sincerity, understanding and goodness; continue benefitting our ummah with them; and help them be exemplars of learning, depth and piety, as well as courage, character and compassion. We ask Allah, too, that He help the wider public sort out the wheat from the chaff with regards to scholarship; steer them away from worldly scholars to scholars of the hereafter; inspire them to yearn for the company of the truly learned lovers of Allah; and shield them from callers to frivolity and amusement, who crave for fame and seek only to buttress their own egos.
Allahumma jammilna bawatinina bi’l-ikhlasi laka wa hassin a‘malana
bi ittiba‘i rasulika. As’alu’Llaha’l-‘azim rabba’l-arsha’l-‘azim
an yaj‘alana wa iyyakum mimman yastami‘una’l-qawla
fa yattabi‘una ahsanahu. Wa akhiri’l-
1. Cited in Qadi ‘Iyad, Tartib al-Mudarik (Saudi Arabia: Wizarat al-Awqaf wa’l-Shu’un al–Islamiyyah, 1983), 1:144.
2. Al-Harawi, Dhamm al-Kalam, 1:14-15. Al-Albani declared its isnad as sahih, despite it containing Muhammad b. Tafar b. Mansur. For a discussion about how such a verdict was reached, cf. al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1996), 6:1:40-42; no.2510. I extend my thanks to Dr Abdul Haqq Baker, an old and dear friend, for alerting me to this hadith.
3. Al-Bukhari, n0.3461.
4. Fath al-Bari bi Sharh Sahih al-Bukhari (Cairo: Dar al-‘Alimiyyah, 2013), 8:77.
5. Bakr Abu Zayd, al-Madkhal al-Mufassal (Riyadh: Dar al-‘Asimah, 1997), 1:73. Ibn al-Salah and Ibn al-Qayyim have said something similar. See: I‘lam al-Muwaqqi‘in (Saudi Arabia: Dar Ibn al-Jawzi, 2003), 6:99-101.
6. Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 35:233.
7. As explained by al-Tufi, Sharh Mukhtasar al-Rawdah (Beirut: Mu‘assasah al-Risalah, 1988), 3:663-64.
8. Cited in al-Khatib al-Baghdadi, al-Jami‘ li Akhlaq al-Rawi wa Adab al-Sami‘ (Beirut: al-Mu’assasah al-Risalah, 1996), no.212.
9. ibid., no.213.
10. As in his advice to one of his sons, Laftat al-Kabad ila Nasihat al-Walad (Beirut: Dar al-Muqtabas, 2013), 60.
11. Al-Khatib, al-Jami‘ li Akhlaq al-Rawi, 1:232-33.
12. Al-Bukhari, no.5737.
13. ibid., no.5149.
14. Al-Bukhari, no.1473; Muslim, no.1045.
15. Ahmad, no.23357; Abu Dawud, no.3416. The chain contains Mughirah b. Ziyad and al-Aswad b. Tha‘labah who have been disparaged by hadith critics such as al-Bayhaqi and Ibn Hajr. Despite that, al-Albani graded the hadith, with its supporting chains, to be sahih. The details are given in: Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1995), 1:1:513-17; no.256.
16. At-Tirmidhi, no.2917, where he said: ‘This hadith is hasan.’
17. Ibn Majah, no.714; al-Tirmidhi, no.209, where he said: ‘A hasan sahih hadith. The people of knowledge have acted by this hadith and disapprove that a mu’adhdhin take a wage for giving the adhan.’
18. See: Fath al-Bari bi Sharh Sahih al-Bukhari (Cairo: Dar al-‘Alimiyyah, 2013), 6:42. Ibn Hajr notes the basic objection against the allowance of taking a fee – namely, that the allowance has been abrogated by the prohibition, and that the word ajr, “wage” in the first hadith means thawab, a spiritual reward – and argues the majority case, thus: : While the “allowance” hadiths are undoubtedly authentic, the same cannot be said for the “prohibiting” ones; for they are not free of defects in their chains. : Even if they are sound, the prohibitions in them are not categorical. : The claim of abrogation is highly speculative and therefore invalid. : To interpret the word ajr as thawab, given the context of the hadith, is far-fetched and therefore invalid.
19. Nayl al-Awtar (Cairo: Dar al-Hadith, 1993), 5:344-45.
20. See: Mufti Muhammad Shafi‘, Ma‘arif al-Qur’an (Karachi: Idarat al-Ma‘arif, 2008), 1:207-8; in his discussion of Qur’an 2:41.
21. ibid., 1:208.
22. Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 26:19.
23. ibid., 26:20.
24. Al-Tirmidhi, no.2376, who said: ‘This hadith is hasan sahih.’
25. Quoted in al-Ghazali, Ihya’ ‘Ulum al-Din (Saudi Arabia: Dar al-Minhaj, 2011), 1:221; and its like is in Ibn ‘Abd al-Barr, Jami‘ Bayan al-‘Ilm (Riyadh: Dar Ibn al-Jawzi, 1994), no.1165.
26. Ihya’ ‘Ulum al-Din, 9:70.
27. ibid., 9:70-71.
28. ibid., 9:71. I based my translation of these passages on A. Shaker (trans.), al-Ghazali, Intention, Sincerity and Truthfulness (Cambridge: The Islamic Texts Society, 2013), 62.
29. Abu Khaythamah, al-‘Ilm, no.21; Ibn ‘Abd al-Barr, Jami‘ Bayan al-‘Ilm, no.2201.
30. Jami‘ Bayan al-‘Ilm, no.2199.
31. Al-Khatib, al-Faqih wa’l-Mutafaqqih (Riyadh: Dar Ibn al-Jawzi, 1996), no.1076.
32. ibid., no.1084.
33. Al-Hakim, al-Mustadrak, no.421. It was graded hasan in al-Albani, Sahih al-Jami‘ al-Saghir (Beirut al-Maktab al-Islami, 1986), no.5443.
34. Al-Bukhari, no.7485; Muslim, no.2637.
35. Al-Bukhari, no.6061; Muslim, no.3000.
36. Muslim, no.3002.
37. As said by Ibn ‘Uthaymin, Sharh Riyadh al-Salihin (Beirut: Mu’assasah al-Risalah, 2015), 1476.
38. Fayd al-Qadir Sharh al-Jami‘ al-Saghir (Beirut: Dar al-Ma‘rifah, n.d.), 1:362.
39. Al-Nawawi, al-Adhkar (Saudi Arabia: Dar al-Minhaj, 2008), 448.
40. Sharh al-Sunnah (Beirut: al-Maktab al-Islami, 1983), 13:151.
41. Generation M: Young Muslims Changing the World (London & New York: I.B.Tauris, 2016), 200.