Personal, - Religious Wisdom - II

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Rules Pertaining to Religious Wisdom
1-Religious wisdom is either obligatory or recommended to use. When this term is mentioned, many people think it refers to details of religious wisdom and avoiding doubtful matters. Therefore, they think that religious wisdom is not an obligation and that it is specifically for people who have been selected and righteous, and that it is not obligatory on every individual. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said,
The religious wisdom that is recommended in the Sharee‘ah and with which Allaah The Almighty sent His Prophet Muhammad, sallallaahu 'alayhi wa sallam, is refraining from what might make a person deserve to be dispraised or punished, even though there is nothing in the Sharee‘ah that prohibits these actsin the absence of what contradicts it. This includes performing obligations and acts which seem to be obligatory, and avoiding prohibitions and acts which seem to be prohibited. Also, if the unfavorable acts are preformed then it may be a cause of imperfection and punishment.
Obligatory religious wisdom is refraining from all that results in dispraise and punishment. In other words, performing obligations and avoiding prohibitions. The difference between the recommended and obligatory forms of religious wisdom is in relation to the acts that seem to be obligatory but not evidently and the acts that seem to be prohibited but not evidently.
2-There is no religious wisdom in matters that are absolutely and patently permissible. Rather, religious wisdom in these matters is an undue form of exaggeration. Ibn Taymiyyah, may Allaah have mercy upon him, said,“Religious wisdom does not include avoiding absolutely permissible acts, just as there is no religious wisdom in committing acts that are absolutely impermissible.”
3-Just as refraining from certain acts is considered to be religious wisdom, performing certain acts is also regarded as religious wisdom, as some people believe that it only includes refraining from particular acts. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said,
People may misunderstand religious prudence from three aspects: first, many people think that it is concerned with avoiding certain acts only. In other words, they believe that religious wisdom requires refraining from prohibitions, not performing obligations. Many religious and wise people have this misunderstanding, and you may see them refraining from uttering a lie, or gaining a Dirham which is not for certain lawfully obtained as it came from the property of an oppressor or a corrupt transaction; or that he refrains from inclining to wrongdoers due to their religious innovations and wicked people; while he does not observe the acts that are either individual or communal obligations that have become an individual duty on him. For example, maintaining ties of kinship, observing the rights of the neighbor, a needy person, a friend, an orphan, or the rights of a Muslim, a person in authority or of knowledge. He may also neglect enjoining good and forbidding evil, or the obligation of performing Jihaad or other obligatory acts that benefit Muslims in their religion and life. He might perform these acts sometimes, not as acts of worship dedicated to Allaah The Almighty, but as a duty on him, or something to that effect.
4-Religious wisdom depends upon evidence from the Quran andSunnah. Ibn Taymiyyah, may Allaah have mercy upon him, said,
The second aspect of misunderstanding religious wisdom is that when the person performs the obligations and acts that appear to be obligatory and refrains from prohibitions and the acts that appear to be prohibited, this obligation or prohibition should be based on evidence from the Quran and Sunnah and knowledge, and not on one's whims. In fact, many people are repulsed by things that are done out of habit or custom, so that they become strongly prohibited or doubtful to them. Some of them may even live in fantasies and false assumptions based on invalid religious wisdom and in such cases would be among those whom Allaah The Almighty Says concerning them)what means(:}They follow not except assumption and what ]their[ souls desire.{]Quran 53:23[
This includes the type of religious wisdom that the Prophet, sallallaahu 'alayhi wa sallam, dispraised in an authentic Hadeeth. When the Prophet, sallallaahu 'alayhi wa sallam, consented to particular acts and knew that some people refrained from them, he said:“Why do some people deny themselves what I have made permissible for myself? I hope that I am the most knowledgeable and fearful of Allaah The Almighty amongst you.”In another narration, the Prophet, sallallaahu 'alayhi wa sallam, said: “I am the person who fears Allaah The Almighty most and is most aware of what He has made prohibited and permissible for them.”Also, there is the Hadeeth of the man who kissed his wife while he was fasting and became very angry, even though he was informed that the Prophet, sallallaahu 'alayhi wa sallam, used to kiss his wives while fasting. Therefore, the religious person who is wise needs a great deal of knowledge of the Quran and Sunnah and understanding of religion. If he fails to do this, his invalid religious wisdom may ruin him more than benefitting him. This is the case with the disbelievers and religious innovators from the Khawaarij and Raafidhah and others.
5-Religious wisdom is not fulfilled except with sincerity. Perhaps there are certain considerations that drive a person to be religiously wise. He may have a particular status or consideration with which he feels that it is not proper for someone of his rank to do certain things. In this case, ostentation is his motive. The motive might also be the person’s needs or desires or any other urge. Like all acts of worship that man offers to Allaah The Almighty, religious wisdom requires sincerity. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said,“Religious wisdom does not benefit man or grant him a reward except with him attaining sincerity.”
6- Strictness in matters related to religious wisdom is exclusive to selected people and not just anyone. Al-Haafith Ibn Rajab, may Allaah have mercy upon him, said,
There is an important issue that people should be aware of, which is strictness in refraining from doubtful matters, as this is only for those whoseactionsare steadfast and for those whose deeds are similar while in a state of piety and religious wisdom.However, it does not befit the person who violates the obvious prohibitions of Allaah The Almighty and who wants to refrain from doubtful matters. Rather, he should be rebuked for this attitude.
Such is the state of some pretentious people who exaggerate in their behavior. For instance, a man from the people of Iraq asked Ibn ‘Umar, may Allaah be pleased with him, about the blood of mosquitoes. He answered, “They are asking me about the ruling of the blood of mosquitoes while they have murdered Al-Husayn, may Allaah be pleased with him! I heard the Prophet, sallallaahu 'alayhi wa sallam, saying:‘They ]Al-Hasan and Al-Husayn[ are my fragrant flowers in this world.’”
Ibn Rajab, may Allaah have mercy upon him, compiled many traditions from the righteous predecessors to this effect, and added that Bishr ibn Al-Haarith, may Allaah be pleased with him, was asked about a man whose mother ordered him to divorce his wife. He replied, “If he is dutiful to his mother in everything except in her order to divorce his wife, let him divorce her. However, if he wants to be dutiful to his mother by divorcing his wife but he beats his mother, he should not divorce her.”
Imaam Ahmad, may Allaah have mercy upon him, was asked about a man who bought greens and demanded to pay the price of the band that these greens were tied with. Imaam Ahmad, may Allaah have mercy on him, said: “What a strange issue!” People replied: “It is Ibraaheem ibn Abu Nu‘aym who does so.” He said: “If it is Ibraaheem ibn Abu Nu‘aym, then it is not strange for him to do so ]as he was known for his religious wisdom.[” Imaam Ahmad, may Allaah have mercy upon him, denounced such issues from people whose actions do not resemble that of Ibraaheem.
Imaam Ahmad, may Allaah have mercy upon him, himself used to follow such religious wisdom, as he used to order the person who bought grease for him to return the paper in which the grease was put on back to the seller. Likewise, he did not used to take ink from the inkwell of his companions, but would only use his own inkwell. Once a man asked his permission to use his inkwell to write something and Imaam Ahmad, may Allaah have mercy upon him, said: “Write, for this is invalid religious wisdom.” Another man asked the same request, but Imaam Ahmad, may Allaah have mercy upon him, smiled and said: “Your religious wisdom and mine do not reach this level.” Imaam Ahmad, may Allaah have mercy on him, said so out of modesty, since he himself used to follow such religious wisdom. On the other hand, he would denounce it when it was adopted by a person who had not reached such a high level of righteousness, and who committed acts that are clearly unfavorable and continuously committed doubtful acts.
This is an important matter that we should learn carefully when reading some narrations on the religious wisdom of the righteous predecessors. This is necessary in order to avoid making mistakes, which negatively affect our souls. We are in desperate need of following the obligatory form of religious wisdom. We also need to avoid clearly prohibited acts, and try to reform our hearts. If we occupy ourselves with such tiny details of religious wisdom, they would negatively affect us. For instance, we may feel proud and hold people in contempt. This would cause us to view people as lacking religious wisdom and this would distract the person from doing more significant acts such as reforming the heart and following the obligatory form of religious wisdom.



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Personal, - Religious Wisdom - I

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All praise is due to Allaah The Almighty; we praise Him, ask His help and forgiveness and repent to Him. We seek refuge with Allaah The Almighty from the evil of our souls and the consequences of our evil deeds. No one can mislead a person whom Allaah The Almighty guides, and no one can rightly guide a person whom Allaah The Almighty misguides. I testify that there is no deity worthy of worship but Allaah Alone, who has no partner; and I testify that Muhammad,sallallaahu 'alayhi wa sallam, is His slave and Messenger.
Religious wisdom is a well-known term. Those who read or study the biographies of our righteous predecessors or listen to their instructions frequently hear about it. Some people might read their biographies and feel as if they are reading about a historical matter that does not concern them. Also, when we read the biographies of the righteous predecessors and narrations concerning their religious wisdom, asceticism as well as inspiring narrations, we may judge them as being weak or fabricated, or may even accuse their narrators of overstating or extremism; likewise, we might even think they are incorrect, despite the fact that some of these narrations are true and correct. Rarely do we blame ourselves for failing to understand these meanings; likewise, many hearts may not be pure enough to comprehend that the state of the righteous predecessors was a result of their fear of Allaah The Almighty. Their state was also the result of their following the guidance of the Prophet,sallallaahu 'alayhi wa sallam, and those who preceded them.
In truth, I hesitated before writing about this topic to the extent that while I was reading and collecting its references I decided not to talk about it at all. This decision was not because the topic is not significant or important but because I felt that only the people known for their religious wisdom should talk about it; just as only those who are humble, pious and truthful should talk about truthfulness.
A person who pretends to have something that he does not own is blameworthy, just like a person who wears two stolen garments, therefore, I will talk about religious wisdom, but with no comparison to my own state. My role will only be to convey the sayings and words of wisdom excerpted from the biographies of the righteous predecessors of thisUmmah)Muslim nation(, and try to connect them with our reality. We ask Allaah The Almighty to grant us righteousness and piety as well as religious wisdom. If we cannot attain their lofty status, let us at least try to imitate them, for the person who imitates a particular group is one of them. Indeed, imitating noble people brings about success.
Religious wisdom is a prophetic term found in theSharee‘ah. Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet,sallallaahu 'alayhi wa sallam, instructed him, saying:“Be religiously wise so that you would be the most devoted person in worship; be content so that you would be the most grateful person; love for people what you love for yourself so that you would be a believer; act kindly towards your neighbors so that you would be a Muslim; and do not laugh too much, for this makes the heart wither.”]Al-Bayhaqi[
In aHadeethon the authority of Huthayfah, may Allaah be pleased with him, that the Prophet,sallallaahu 'alayhi wa sallam, said:“The merit of knowledge is dearer to me than the merit of worship. Religious wisdom is the best act in Islam.”]Al-Bazzaar, Al-Haakim, At-Tabaraani inAl-'Awsatand Al-Haakim on the authority of Sa‘d, may Allaah be pleased with him[
In these authentic texts, the Prophet,sallallaahu 'alayhi wa sallam, mentioned the term“religious wisdom”, thus, it is a prophetic term related to theSharee‘ah, even though such terms are not necessarily required to be explicitly mentioned by the Prophet,sallallaahu 'alayhi wa sallam. As long as there is no contradiction between these terms and the texts of theSharee‘ah,there is no problem in using them.
There is plenty of evidence in the Quran andSunnahof the Prophet,sallallaahu 'alayhi wa sallam, supporting the meaning of religious wisdom. For example, there is a comprehensive and greatHadeeththat many scholars consider to be a pillar on which Islam stands. In aHadeethon the authority of An-Nu‘maan ibn Basheer, may Allaah be pleased with him, he heard the Prophet,sallallaahu 'alayhi wa sallam, say:“Both lawful and unlawful matters are evident, but between them are certain doubtful ]suspicious[ things which many people have no knowledge of. Thus, whoever guards against these doubtful things keeps his religion and his honor safe. On the other hand, whoever indulges in these doubtful things ]will eventually[ indulge in unlawful matters, just as a shepherd who grazes his cattle near the Hima ]private pasture[ of someone else and at any moment is liable to stray into it.”
ThisHadeethis well-known and memorized by people of all ages and is mentioned in the books ofSunnahwith many narrations. ThisHadeethalso establishes a rule for doubtful matters, where a person should be religiously wise. Avoiding doubtful matters is only one aspect of religious wisdom that has a much wider meaning.
AnotherHadeethin this regard is what An-Nawwaas ibn Sam‘aan, may Allaah be pleased with him, narrated that the Prophet,sallallaahu 'alayhi wa sallam, said:“Righteousness is good morals, and vice is what rankles in your chest and you fear that it might be revealed to people.”']Muslim[ Also, there is a narration when Waabisah ibn Ma‘bad, may Allaah be pleased with him, came to the Prophet,sallallaahu 'alayhi wa sallam, who said:“Have you come to ask about righteousness?”Waabisah said,“Yes.”The Prophet,sallallaahu 'alayhi wa sallam, said:“Consult your heart; righteousness is what your soul and heart are assured of. Whereas, vice is what rankles in your heart and chest, even if people tell you again and again that it is permissible.”]Ahmad and Ad-Daarimi[ There is anotherHadeeth, which was narrated by Ahmad on the authority of Tha‘labah, may Allaah be pleased with him, that supports thisHadeeth.
ThisHadeethindicates how highly sensitive the righteous slaves of Allaah The Almighty are; to the extent that their souls become reassured and comforted by virtue, while at the same time they are repulsed by misdeeds, even if the people tell them that they are permissible acts. ThisHadeethdefinitely encourages us to refrain from doubtful matters and to perform what the hearts are assured of. It also describes the state of the righteous people and their hearts that follow the truth by virtue of the light given to them by Allaah The Almighty. Such hearts are comforted by virtue, guidance, piety and righteousness. On the other hand, they feel repulsed and doubtful about sins and all that cause them, even if people gave them different opinions that permit them to commit these sins. Only the true slaves of Allaah The Almighty can make this distinction between virtue and vice, and perhaps we can use this as a way to test our hearts; whether they are comforted by virtue, righteousness and piety or are averse to disobedience and evil deeds. They would be righteous hearts – Allaah Willing. Otherwise, their hearts would require refinement and purification. Obviously, this does not concern the rejecters whose hearts are totally covered, as their souls have become fettered by their fancies and desires and their souls are only comforted by disobedience of Allaah The Almighty and harming His righteous believers.
There are many people whose judgments are no longer sound and who view misdeeds to be good deeds and vice versa. Therefore, such distinction between virtue and vice is only given to righteous people whose hearts have totally turned to Allaah The Almighty. Such a heart loves no one except for the sake of Allaah The Almighty, and hates no one except for the sake of Allaah The Almighty. It turns to Allaah Alone and faces Him without deviation, just as the person turns towards theQiblahduring his prayers and stands before Allaah The Almighty five times a day. Thus, Allaah The Almighty is his sole direction. This person loves no one except Allaah The Almighty, and turns towards Him Alone. Such a soul has no will that contradicts the orders andSharee‘ahof Allaah The Almighty. For that reason, such a heart has attained a high degree and is comforted by virtue and repulsed by vice. Accordingly, Allaah The Almighty confers on him this light and criterion to make the distinction between right and wrong. Allaah The Almighty Says )what means(:}O you who have believed, if you fear Allaah, He will grant you a criterion ]to judge between right and wrong[ and will remove from you your misdeeds and forgive you.{]Quran 8:29[









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Dought & clear, - (Knowledge ), - Who is a scholar (‘aalim)?

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I would like to know the correct reponse to the issue of saying that the term scholar cannot be used for an islamic teacher and it should be people like shayk fawzan, shayk ubayd and so on. in short, who can be called a scholar as this issue is causing division among the salafi brothers in my country.
Praise be to Allaah.
The words ‘aalim (scholar), faqeeh and mujtahid all carry the same meaning: they refer to one who strive to reach the shar‘i ruling and who has the ability to derive shar‘i rulings from the evidence.
This means that he has to acquire the tools (pre-requisites) of ijtihaad. No one can be described in these terms (‘aalim, mujtahid or faqeeh) except one who meets the pre-requisites of ijtihaad.
The scholars paid attention to these pre-requisites so that the door is not open to just anyone, old or young, to say about the religion of Allah that of which he has no knowledge.
But we will content ourselves with just two reports from which we will demonstrate what these pre-requisites are.
-1-
The first report was narrated from al-Shawkaani (may Allah have mercy on him) and what he said may be summed up in five points, listing five pre-requisites:
(i)
He should have knowledge of the texts of the Qur’aan and Sunnah.
This does not necessarily mean that he should have memorised the Sunnah; rather it is sufficient for him to be able to find reports in their places and be familiar with the contents of the books of Sunnah, foremost among which are the well-known compilations of the Sunnah (Saheeh al-Bukhaari, Saheeh Muslim, Sunan Abi Dawood, Sunan al-Tirmidhi, Sunan al-Nasaa’i and Sunan Ibn Maajah), and so on.
He should also know what is saheeh (sound) and what is da‘eef (weak) in the texts of the Sunnah.
(ii)
He should have knowledge of the issues of consensus (ijmaa‘)
(iii)
He should be well versed in the Arabic language.
It is not stipulated that he should have learned it by heart; rather he should be able to understand the meanings and structure of the language.
(iv)
He should have knowledge ofusool al-fiqh(basic principles of Islamic jurisprudence), including analogy (qiyaas), because usool al-fiqh is the foundation for deriving rulings.
(v)
He should have knowledge of what abrogates and what is abrogated (al-naasikh wa’l-mansookh).
See:Irshaad al-Fuhool, 2/297-303
-2-
The second report was narrated from Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him):
He mentioned the pre-requisites of the mujtahid without differing greatly from what al-Shawkaani (may Allah have mercy on him) mentioned, but he put it more clearly and said:
Ijtihaad is subject to several conditions, including the following:
(i) He (the mujtahid) should have knowledge of the shar‘i evidence that he needs for the purpose of ijtihaad, such as verses of the Qur’aan and hadeeths that speak of rulings.
(ii) He should have knowledge of the matters pertaining to the soundness or weakness of hadeeths, such as the isnaad, the men in the isnaad and so on.
(iii) He should be aware of what abrogates and what is abrogated (al-naasikh wa’l-mansookh) and issues on which there is consensus (ijmaa‘), so that he will not issue a ruling on the basis of something that has been abrogated or that is contrary to scholarly consensus.
(iv) He should have knowledge of various matters affecting the ruling, such as reports of specific meanings, reports that set limits, and so on, so that he will not issue a ruling that is contrary to that.
(v) He should have knowledge of the Arabic language and usool al-fiqh that has to do with verbal evidence, such as what is general and what is specific, what is absolute and what is restricted, what is mentioned in brief and what is mentioned in detail, and so on, so that his rulings will be in accordance with what is indicated by that evidence.
(vi) He should have the ability to derive rulings from the evidence.
End quote fromal-Usool fi ‘Ilm al-Usool, p. 85, 86;Sharh(commentary thereon), p. 584-590.
It should be pointed out that referring to the Sunnah now is much easier than it was before, because of the books that have been written on the Sunnah.
The one who fulfils these conditions is a scholar (‘aalim) who can derive shar‘i rulings from the evidence. Anyone who does not fit this description cannot be described as a ‘aalim, faqeeh or mujtahid.
It should also be noted that these words (‘aalim, mujtahid and faqeeh) are technical terms, as it were; according to the scholars they have specific meanings and pre-requisites. So it is not permissible to use them readily about anyone who speaks about Islamic rulings or teaches Islamic material in schools and universities, or who works in the field of da‘wah (calling people to Allah). A man may be a daa‘iyah, calling people to Allah, and putting a great deal of effort into that, without having reached the level of being a scholar (‘aalim).
We ask Allah, may He be exalted, to teach us that which will benefit us and increase us in knowledge.
And Allah knows best.



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Dought & clear, - (Knowledge ), - Hadeeths that differentiate between the scholars and the martyrs`

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How sound is this hadeeth: “The ink of the scholar is more sacred than the blood of the martyr”?
Praise be to Allah.
Firstly:
The hadeeths which state that the scholars are superior to the martyrs, or that the ink of the scholar is superior to the blood of the martyr, were narrated from a number of the Sahaabah, but they have weak and flimsy, or fabricated isnaads, which we will mention here in brief:
1.
From Abu’d-Darda’ (may Allah be pleased with him):
It was narrated by Ibn ‘Abd al-Barr inJaami‘ Bayaan al-‘Ilm(1/150). His isnaad includes Ismaa‘eel ibn Abi Ziyaad, of whom Ibn Hibbaan said: He is a charlatan. Hence al-‘Iraqi classed it as da‘eef inTakhreej al-Ihya’, p. 5
2.
From ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him).
It was narrated by Abu Na‘eem inAkhbaar Asbahaan(1718) and ad-Daylami inMusnad al-Firdaws. Its isnaad also includes Ismaa‘eel ibn Abi Ziyaad, who is mentioned above.
It was also narrated by Ibn al-Jawzi inal-‘Ilal al-Mutanaahiyah(1/81) via another isnaad. He said: This is not saheeh. Ahmad ibn Hanbal said: Muhammad ibn Yazeed al-Waasiti did not narrate anything from ‘Abd ar-Rahmaan ibn Ziyaad. Ibn Hibbaan said: He narrates fabricated reports from trustworthy narrators.
End quote.
3.
From Ibn ‘Umar (may Allah be pleased with him)
It was narrated by ad-Daylami inMusnad al-Firdaws. Its isnaad includes Ishaaq ibn al-Qaasim and his father, who are not known.
It was also narrated by al-Khateeb inTareekh Baghdaad(2/193) and via him by Ibn al-Jawzi inal-‘Ilal al-Mutanaahiyah(1/80). He said: This hadeeth is not soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him). al-Khateeb said: Its men are all trustworthy apart from Muhammad ibn al-Hasan, and we think that it is something that he made up.
End quote.
4. From an-Nu‘maan ibn Basheer (may Allah be pleased with him)
It was narrated by as-Sahami inTareekh Jarjaan(p. 91, 222), and by Ibn al-Jazwi inal-‘Ilal al-Mutanaahiyah(1/81). He said: This is not saheeh. As for Haroon ibn ‘Antarah, Ibn Hibbaan said: It is not permissible to quote him as evidence; he narrated such odd (munkar) reports that one cannot help thinking that he is the one who fabricated them. And Ya‘qoob al-Qummi is da‘eef.
End quote.
5.
From ‘Uqbah ibn ‘Aamir (may Allah be pleased with him)
It was narrated by ar-Raafa‘i inTareekh Qizween(3/481). Its isnaad includes ‘Abd al-Malik ibn Maslamah, who narrated odd (munkar) reports. It also includes ‘Abdullah ibn Luhay‘ah.
6. From ‘Imraan ibn Husayn (may Allah be pleased with him)
It was narrated by al-Marhabi inFadl al-‘Ilm– as was narrated by as-Suyooti inad-Durr al-Manthoor(3/423); it is also narrated inJuz’ Ibn ‘Amashleeq(p. 44) with the same isnaad, which includes Ahmad ibn Muhammad ibn al-Qaasim, the mu’adhdhin of Tarsoos, for whom I could not find any biography.
7. From Anas ibn Maalik (may Allah be pleased with him)
It was narrated by Ibn an-Najjaar from him, as was mentioned by as-Suyooti. It is also mentioned inLisaan al-Mizaan(5/225) via Jarraab al-Kadhdhaab (the liar).
8. From Ibn ‘Abbaas (may Allah be pleased with him)
It was narrated inJuz’ Ibn ‘Amashleeq(p. 45) via al-Kalbi from Abu Saalih from Ibn ‘Abbaas; this is a waahin (flimsy) isnaad.
9. From Abu Hurayrah (may Allah be pleased with him)
It was narrated by as-Sam‘aani inAdab al-Imla’ wa’l-Istimla’(p. 181). Its isnaad includes al-Muzaffar ibn al-Husayn, the shaykh of as-Sam‘aani, for whom I could not find any biography.
To sum up, the hadeeth is not saheeh. Al-Khateeb al-Baghdaadi said concerning it: It ismawdoo‘(fabricated). Imam adh-Dhahabi (may Allah have mercy on him) said: Its text is fabricated. End quote fromMizaan al-I‘tidaal(3/517). Ash-Shawkaani mentioned it inal-Fawaa’id al-Majmoo‘ah(p. 17), and al-‘Aamiri mentioned it inal-Jadd al-Hatheeth fi Bayaan ma laysa bi Hadeeth(p. 203). Shaykh al-Albaani said inas-Silsilah ad-Da‘eefah(hadeeth no. 4832): This verdict (i.e., that it is fabricated) is what one feels comfortable with. End quote. Shaykh Muhammad Rasheed Rida said something similar inMajallat al-Manaar(3/698).
Secondly:
What appears to be the case is that what is narrated about the virtues of the blood of the martyr in and of itself has no parallel concerning the ink of the scholars. Rather we do not know of any saheeh hadeeth that speaks of the virtue of the ink of the scholars in and of itself, let alone about it being superior to the blood of the martyr. With regard to the blood of the martyr, it is proven that it will come on the Day of Resurrection with its colour the colour of blood and its fragrance the fragrance of musk, and the martyr is forgiven with the first drop of his blood that is shed… And other reports of that nature. But this is one thing, and the superiority of the martyr himself over the scholars is another matter.
Al-Mannaawi (may Allah have mercy on him) said:
As a matter of fact, what is narrated concerning the martyr and the special rewards he will attain, and the saheeh reports about the protection against punishment and forgiveness of shortcomings that he will be granted, have no parallel concerning the scholar merely for the knowledge he has. No one can definitively state that the same ruling applies to the scholar. However it is possible that one who attains a higher degree will attain a better reward.
With regard to the scholar, what should be taken into consideration is the scholar’s character, the impact of his knowledge and what responsibilities he had. We should also examine the character of the martyr, the consequences of his martyrdom and what responsibilities he had. So the comparison should be made on the basis of the deeds of each of them and the benefits of his actions. How often a martyr or scholar warded off or reduced the impact of turmoil and was the cause of relief at a time of hardship. Therefore it may be that one martyr is better than a group of scholars, or one scholar is better than a group of martyrs, each according to his situation and the impact or legacy of his knowledge and deeds. End quote.
Fayd al-Qadeer, 6/603
Ibn al-Qayyim (may Allah have mercy on him) said:
This issue – the superiority of the ink of the scholars over the blood of the martyrs, or vice versa – is an issue that was the subject of a great deal of debate, in which those who favoured each view gave their evidence.
What may decide the matter and bring about consensus on this issue is the following:
· Highlighting the different levels of virtue
· Highlighting which is superior
· Examining which of the two is more virtuous than the other (in the light of the above)
These three principles will explain the matter and help us to reach the right conclusion.
With regard to the different levels of virtue, there are four: Prophethood, siddeeqiyyah (see below), martyrdom and wilaayah (being a righteous close friend of Allah).
Allah, may He be glorified, mentioned them in the verse (interpretation of the meaning):
“And whoso obeys Allah and the Messenger (Muhammad SAW), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous. And how excellent these companions are!
Such is the Bounty from Allah, and Allah is Sufficient as All-Knower”
[an-Nisa’ 4:69].
The highest of these levels of virtue is Prophethood and Messengership, followed by siddeeqiyyah. The siddeeqs are the prominent leaders of the followers of the Messengers, and their status is the highest after Prophethood.
If the pen of the scholar wrote that which is connected to siddeeqiyyah, , then it is superior to the blood of the martyr who did not reach the same level.
But if the martyr had attained the level of siddeeqiyyah and the shedding of his blood was connected to that, then his blood is superior to the ink of the scholar who fell short of that. The better of the two is the one who is a siddeeq.
If they were equal in terms of being siddeeq, then they are equal in terms of status. And Allah knows best.
Siddeeqiyyah is when one attains the level of perfection of faith in what the Messenger brought in terms of knowledge, belief and implementation. This level is based on knowledge. Everyone who has greater knowledge of what the Messenger brought and more complete faith in it will be of a higher level of siddeeqiyyah. Siddeeqiyyah is like a tree: its roots are knowledge, its branches are belief and its fruits are action.
This is a comprehensive discussion of the issue of the scholar and the martyr, and which of them is superior.
End quote fromMiftaah Daar as-Sa‘aadah, 1/297-299
This argument presented by Ibn al-Qayyim is, in our opinion, more sound and is better than being certain of the difference between the two as being two completely separate deeds, as it was discussed by many scholars.
And Allah knows best.



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