Except from the book From The Etiquettes of Seeking Knowledge and the Reality of the Pseudos Scholar and studies.
Based on the Statements & Works of Shaykh Salih Al Fawzan.
From the Etiquettes of the Student of Knowledge & The Reality of the Pseudo-Scholar and Studies: By Shaykh Dr. Salih bin Fawzan bin Abdullah al Fawzan https://a.co/d/fHlYfH8
A deeper look at the meaning of the saying “the Islamic Jurisprudence Issue within it is a different variety of opinions.”
Allah the Most High said:
أَنَّ هَذَا صِرَاطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ
[الأنعام: 153]
“And verily, this is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqun (pious and God fearing.” Al-An’aam:153
Furthermore, Allah the Most High said:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً [النساء: 59]
“O you who believe! Obey Allah and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم), if you believe in Allah and in the Last Day. That is better and more suitable for the final determination.” An-Nisaa:59
The Prophet صلى الله عليه وسلم said:
“So indeed he who lives from amongst you shall see much differencing so upon you all is my Sunnah (way) and the Sunnah (way) of the rightly guided Kulafaaa (the successors of the Messenger of Allah صلى الله عليه وسلم) from after me so hold on to it and bite upon with your molar teeth. On you is the warning of innovations in the affairs of the religion, so all innovations in the religion is bidah (an innovation), and all bidah is astray, and all astray is in the fire” in another narration, “all kinds of astray is in the fire.”
[Abu Dawud], It was related by at-Tirmidhi, who said that it was a good and sound hadith.
The Hadith such as this one, Allah and His messenger order us that when the scholars differ from each other in an issue from the ruling in Islamic Jurisprudence issues. Thereby we are taking from their statements (opinions) that have evidence from the Quran and the Sunnah, and we abandon what contradicts the evidence (from the Quran and the Sunnah) that is a sign of belief in Allah and the Last Day, for indeed Allah is better for us and the best outcome (result, Disposer of our affairs).
Thereby if we take what contradicts the evidence (from the Quran and the Sunnah) from various statements of opinions, it separates us from the way (path) of Allah. We fall into the way (path) of deviation (error) and Dalaal (astray and misguided). Just like the narration about the Jews and the Christians that they took their religious leaders, the rabbis and priests as lords besides Allah. So when Adi ibn Hatim may Allah be pleased with him, had this complex question, “ they take them as lords besides Allah” the Prophet صلى الله عليه وسلم explained to him they take their (religious leaders such as Rabbis and Priests) as lords mean Jews and Christians obey them in making lawful (halaal) what Allah made forbidden (haraam), and they make forbidden (haraam) what Allah made lawful (halaal).
Many people today, as you see the people on contradictive views against the evidence (from the Quran and Sunnah), and their minds are fixed on it, they say to you that Islamic issues, within it, are different opinions are justified, so they take from the various opinions. Committed to what he is upon even if it contradicts the clear evidence (from the Quran and Sunnah). Therefore what is the difference between them and the people of the book (Jews and Christians) who took their rabbis and priest as lords besides Allah.
Thereby it is obligatory for those Muslims that they fear Allah with themselves and know that if there are present different opinions on Islamic issues in Jurisprudence, they are not allowed to take the opinions that contradict the evidence (from Quran and the Sunnah). Even if it becomes many who are extremely ignorant Muslims (about correct Islamic rulings from the Book and the Sunnah), they follow the statements registered in the computer (website forums) of quotations from the books of iktilaaf (different opinions of Islamic rulings). So he gives fatwa (Islamic Rulings) based on what is in agreement with his desires from these varieties of opinions without differentiation built on what evidence is correct and what views do not have evidence (from the Quran and the Sunnah). Either he is ignorant about it, or he is following his own desire (in the matter). The ignoramus is not permitted (permissible) for him to speak about the legislation of Allah (Allah’s Deen) based upon what he read or saw on internet Forums/Websites, and he does not know to what extent its authenticity or its reference from the Quran and the Sunnah. Allah did not order us to return to merely what is in the books of Fiqh (Islamic Jurisprudence) without understanding it. Rather Allah orders us to ask the people of knowledge (scholars of Islam for the answers) whereas He the Most High said:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ [النحل]: 43
“so ask the followers of the Reminder if you do not know,” An-Nahl:43
For the companion of his desire it is not permissible that he takes his desire as a god besides Allah by taking a view the suit his desires and leave off the correct view because it does not suit his desires.
Allah the Most High said:
وَمَنْ أَضَلُّ مِمَّنْ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنْ اللَّهِ [القصص: 50]
“And know that they only follow their low desires; and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people.” al-Qasas:50
أَرَأَيْتَ مَنْ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلاً [الفرقان: 43]
“Have you seen him who takes his low desires for his god? Will you then be a protector over him?” al-Furqaan:43
So it is not permissible for the one who has knowledge that he appeals to the people what is in agreement to their desires for this misguides them from the way (path) of Allah on the pretext making things easy. To make things easy (simple), on the contrary, is following the evidence (from the Quran and the Sunnah) so as not to be those who Allah said about them:
لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ [النحل: 25]
“That they may bear their burdens entirely on the day of resurrection and also of the burdens of those whom they lead astray without knowledge; now surely evil is what they bear.” An-Nahl:25
May Allah grant us all beneficial knowledge and righteous action, and Peace and Blessing of Allah be upon our Prophet Muhammad, his family, and all his companions.
Written by Shaykh Salih al Fawzan,
The Member of the Committee of Major Scholars KSA
Source: https://www.alfawzan.af.org.sa/ar/node/13194
The Lesson Based On Establishing Evidence From The Various Opinions
Allah the Most High said:
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً. (سورة النساء, 59)
“O you who believe! Obey Allah and obey the Messenger (Muhammad صلى الله عليه وسلم) and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم), if you believe in Allah and in the Last Day. That is better and more suitable for the final determination.” An-Nisaa:59
As we hear and read those who say Iktilaaf – differences of opinions are mercy (in Islamic Jursprendance from various sayings conflicting with each other and evidence from the Quran and Sunnah) and the other saying “the taking of various opinions is easiness for the people” we say to these people:
First: Allah the Majestic and the Most High said: “if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم)….” An-Nisaa:59, to refer to Allah, it is referring to the Quran, and referring to the Messenger, it is referring to the Sunnah that the responsibility of referring back to (for the answer) is taken on by the expert Ulimaa (scholars of Islam known for knowledge).
So we say Second: what is simplified and easy is what Allah legislated in His Book (the Quran) and in the Sunnah of His Messenger. Concerning the taking of various opinions as being the Book (the Quran) and the Sunnah, this is a dangerous position; Allah the Most High said:
وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ
(سورة الأنعام, 153)
“And verily, this is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become those who fear Allah).” Al-An’aam:153
Some of the Scholars (of Islam) said:
“Not all issues in differences of opinions are considerable (acceptable, views that contradict the clear proof from the Quran and Sunnah, for example, what is Fard) except the opinions that it is allowed (justified because of weak views that were established on weak evidence, for example, Dhan [uncertianty] or Shak [doubtful]).”
Third: we say the position of taking the sayings of various opinions (of scholars), which there is no evidence (from the Quran and the Sunnah) for these various sayings holding the views as the one who takes lords (gods) besides Allah.
Allah the Most High said:
اتَّخَذُواْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَهًا وَاحِدًا لاَّ إِلَهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ. (سورة التوبة, 31)
“They (Jews and Christians) took their rabbis and their priests to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)] to worship none but One Ilah (God – Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him).” ( At-Tawba:31).
When (as a Christian) Adi ibn Hatim may Allah be pleased with him, heard this verse, he said: “O Messenger of Allah verily we do not worship them (rabbis and priests),” the Messenger of Allah صلى الله عليه وسلم said “ Do they not make lawful what Allah made unlawful; hence they make it lawful, and they make unlawful what Allah made lawful; hence they make it unlawful,” the Messenger said, “ that is the worshiping of them (rabbis and priests).”
Sunan al-Tirmidhī, Hassan Hadith grading by Ibn Taymiyyah, Al-alBani.
So there is the one who says the present time now is certainly different (has changed), and it will not be compatible for him unless taking the various opinions which are in agreement with the whims (blameworthy desires) of the people of today.
This saying means that the Shariah of Allah (Islamic Laws) is not valid for all times and places. No, the Shariah of Allah is general for the first of the people to the last of the people until the Hour is established (Day of Judgement). Hench, the Messenger of Allah, صلى الله عليه وسلم said:
“So indeed he who lives from amongst you shall see much differencing so upon you all is my Sunnah (way) and the Sunnah (way) of the rightly guided Kulafaaa (the successors of the Messenger of Allah صلى الله عليه وسلم) from after me…”
[Abu Dawud], It was related by at-Tirmidhi, who said that it was a good and sound hadith.
So we hear the one who says “the difference of opinions (in Islamic Jurisprudence) is a mercy.” Thus we say that mercy is coming together (as one body or unit) and not differing (disagreeing due to various opinions). So, Allah, the Most High, said:
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ
(سورة آل عمران, 103)
“And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves”
(Aal-i-Imraan:103)
He also said:
وَلاَ تَكُونُواْ كَالَّذِينَ تَفَرَّقُواْ وَاخْتَلَفُواْ مِن بَعْدِ مَا جَاءهُمُ الْبَيِّنَاتُ وَأُوْلَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
(سورة آل عمران, 105)
“And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.”
( Aal-i-Imraan:105)
Furthermore, Allah the Majestic and Most High said:
وَلاَ يَزَالُونَ مُخْتَلِفِينَ إِلاَّ مَن رَّحِمَ رَبُّكَ
(سورة هود, Hud, Chapter #11, Verse #118,119)
“….but they will not cease to differ.
Except him on whom your Lord has bestowed His Mercy”
(Hud: 118,119)
They are those who do not differ (do not divide and differ among themselves), so Allah surely showers them with mercy.
Imam Malik said:
The latter part of the Ummah will not be rectified except for that which rectified the first of this ummah.
Thus there is no deliverance (victory) except for holding on strongly to the Quran and the Sunnah and what the Salaf of this Ummah (nation) were upon in all times and places. May Allah bless all of you with what is in all the good and righteousness.
Peace and Blessing be upon our Prophet Muhammad and his family and all of his companions.
Written by Shaykh Salih al Fawzan,
The Member of the Committee of Major Scholars KSA.
Source: https://www.alfawzan.af.org.sa/ar/node/15350
The Student of Knowledge Not Wasting Time While Seeking Knowledge
Excerpt from a lecture Etiquettes of seeking knowledge at the Islamic University of Imam Muhammad ib Saud, 04/20/1934 Hijri Calendar https://alfawzan.af.org.sa/ar/node/14406
The student of knowledge needs to preserve and optimize the time, and he frees himself from everything that occupies his time. Except for the time to rest, the time to eat, and a time for the Faraaid (plural of Fard, things that are fard upon him such as the Five prayers, Fast in Ramadan, Zakat, Hajj). The obligatory prayers he makes time for the prayers when the time is prescribed to pray or when the time for the obligatory prayers is in; he stops whatever he is doing when it is time for him to pray.
So the remaining of his time is spent seeking Islamic knowledge from his day and night. He does not exceed more than what is stipulated in his performing the faraaid (spend extra time performing it outside its time and place, there is a time and place for performing the fard), and he does not spend unnecessary time in his eating or traveling, or sleeping. He spends his time seeking Islamic knowledge. He does not waste spending his time in the streets nor on picnics (outdoors events) or with one’s companions hanging out and on trips no. He spends his time seeking knowledge, and this is the most valuable precious thing he has is seeking Islamic knowledge, and he spends all of his time seeking knowledge.
The seeker of knowledge is on a blissful journey that is better than any trips, better than any picnics (outdoor events), it is better than anything (that is out there). The seeker of knowledge is in paradise he dedicate oneself to the path of seeking Islamic knowledge, so like this, he preserves and optimizes his time, and he is cautious of what happens now from various forms of distractions (e.g. all type of entertainment) and temptations (e.g. alluring and appealing things that are wasteful), and the internet and the computer (such as games and things people do to waste time on the computer) and websites (wasting time on the internet such as websites and surfing the internet for amusement), and I don’t know how (people waste their time in that). Rather accept the path of seeking knowledge and be with the Islamic knowledge and not with other than it, just as they say:
“Knowledge if you give it all, it will give you some of it”
If you give knowledge your all (all of your effort) however, knowledge grants you only a portion of it.
Concerning the one who wants to do all these things (mentioned above that waste one’s time), thus going to the markets, this ruins what you have with knowledge and destroys (loses) what you possess from the knowledge, and your knowledge does not prosper with you.
This is the etiquette of seeking knowledge, and he always sees himself for the need for Islamic knowledge, nor does he see that he has reached a level and that level is sufficient for him.
Translated & Compiled by Abul Baraa Muhammad Amreeki
Works of Abul Baraa Muhamad Amreeki 
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