Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [4 of 80]

In The Name of Allah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee Bin Hadi, may Allah preserve him, said:

Imam Al-Bukhaari, may Allāh have mercy upon him, said: “Chapter: knowledge precedes speech and action.”

Knowledge is the foundation of statements and actions; thus, it is obligatory that you abide by  knowledge in everything you utter and say. “’Whoever believes in Allah and the last day, let him say what is good or remain silent.” The knowledgeable believer – the one who honours the Risaalah [The Message of Islam] -within which is embodied this knowledge – abides by this lofty behaviour, and that is he does not utter except what is good.

However, if he does not find any room to utter a statement of truth, it is obligated to him to remain silent and should not utter that which is tantamount to wicked speech, false speech, backbiting, (I) tale carrying, oppressive and corrupt rumours. The pious believer – the one who (knows) and acts – adheres to knowledge and guidance based on sound understanding and implementation of the divine texts- the knowledge found in the Qur’an and Sunnah. He guards his statements and deeds, when moving to do something and when he refrains because he knows that:

[ مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬ – Not a word does he (or she) [i.e. a human being] utter, but there is a watcher (i.e. angle) by him ready (to record it)]. [Qaf. 18]

This is beneficial knowledge – praiseworthy knowledge – in the Sight of Allāh, The Blessed and Exalted.. The possessor of this knowledge is one regarded to be in a praiseworthy situation because when he utters statements, perform deeds and acts of worship, he pays close attention to the fact that Allah (sees and hears him, and knows everything about him), and he does so sincerely for the Sake of Allah. He worships Allah as if he can see Allah, but even though he cannot see Allah (i.e. in this worldly life), he believes that Allāh, The Blessed and Exalted, sees him, knows everything in his soul and heart, and knows everything he needs. He knows this because of his strong awareness -whilst engaged in worship and in all other affairs of his life- that Allah (sees and hears him, and knows everything about him).

Knowledge is not merely about studying and obtaining certificates, rather the goal is to acquire sound and precise understanding – sound understanding in affairs of Aqeedah, worship, good manners, good etiquettes and everything related to the life of a believer. It is obligated to the believers to carry out everything related to their lives based on the Book of Allaah and the sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him.  The believer performs acts of worship sincerely for the Sake of Allah because Allah commanded him  to be sincere.

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Al-Bayyinah. 5] [An Excerpt from “Marhaban Yaa Taalib Al-Ilm’ pages 72 – 73] [End of quote]

Footnote I: Situations in which backbiting is permissible due to an overriding Shariah benefit: Backbiting is permissible in several situations when the need arises: When enquiring about the affair of someone you want to marry or before establishing a business partnership with someone. When complaining to the ruler about the oppressive behaviour of someone and seeking to stop the oppression. In these situations, there is no harm- due to an overriding benefit – in mentioning about a person in his absence that which he hates to hear. Some of the scholars mention the situations in which backbiting is permissible: [a] Complaint given by one who is wronged; [b] When describing a person; [c] When giving a warning against open evil [i.e. bidah committed by certain people]; [d]: Warning against a person who openly commits his sins. [e] When seeking a fatwa and [f] when seeking the help to stop evil. [Fataawa Lajnah Ad-Daa’imah 20/26]