The Advice of Shaykh al Islam Ibn Tamiyah titled:

Some Advices for the Teachers

Fatwa 28/13

Translated by Abul Baraa Muhammad  Abdullah bin Earl bin Earl A’l Allister al – Amreeki.

Edit by Yusuf Abdurrahman Pryram

It is upon the teacher that he advises the student, and he is diligent in his teaching.

It is upon the student that he knows the sanctity of his professor, and he is grateful for the benevolence and care of his teachings towards him. For, indeed, he who does not shows the people gratitude Allah does not show him gratitude. So he does not neglect his teacher’s right. Nor does he disavow the known good of his teacher.

It is upon the teachers that they be upon common grounds together in mutual agreements upon Bir (piety) and Taqwaa (fearing Allah).

It is not for any individual from the teachers that he transgresses upon the other, nor does he harm him with a statement (against the other), nor with an action from other than what is correct and true, nor is it for any individual to punish a person with injustices, nor does he transgress the limits, neither does he falsify the truth for the sake of his own desires. Indeed that Allah and His Messenger forbid this.

If it be a person commits a wrong it is not permissible that the teacher (or anyone else) punish him from other than what the Islamic laws prescribed, nor is it for any individual from the students and professors that they punish anyone with what they wish (from their whims), nor is it for any individual that he assist him or agree upon that unjust action. Like the order of abandoning a person, so this person is abandoned while he did not commit a sin under the Shariah (Islamic law); or to say “I’ve placed a restraint on him” (like a gag order) or “he is to be boycotted,” or similar to that type of speech. For this is from the various actions of the priests and monks of the Christians, the various parties with the Jews, and the various actions of the Imams of misguidance, and the errors which follow them ( all the mistakes, the dilemma of their misguidance).

So if the teacher or professor orders that one be boycotted or left alone or exiled, and the likes, it must be looked into to verify if the action (he is accused of) is to be a sin under the Islamic law, then the punishment is according to his sin without increasing (the punishment or exceeding). If he did not commit what would be considered a sin under the Islamic law, it is not permissible that he be punished in the least for the purpose of the teacher’s (ill) intentions against him, or other than him (anyone else).

It is not for the teachers that they split the people into groups and parties, neither do they cast between them enmity and hatred. Rather they must be as brothers on common grounds, together with cooperation upon Bir (piety) and Taqwaa (fear of Allah).

It is not for any of them, that he make a pact with an individual, with him consenting to all that is intended by that pact ( an agreement based on falsehood and hizbiyah); nor should he support only those who are supporting him, and oppose whoever is an adversary to him (the originator of this pact). Rather whoever does this, then he is of the likes of Ganges Khan, for his similitude is that of the one who befriends and is loyal to those who agree with him, and whoever disagreed with him then they are their despotic adversary. For indeed, if your professor is oppressed (by another Professor, teacher, Shaykh) help him. And if it is that he (your teacher) is the transgressor, do not assist him upon oppression and transgression; rather it is upon you to prohibit him from such (sins). If that which comes between a teacher and another teacher, or a student and another student, or a teacher and a student is an argument or a quarrel between them, then it is not permissible for any individual that he assists either of them, until he knows the truth. So he does not assist him with ignorance (actions and speech), neither with desires, rather he looks into the affair. If it is that the truth is clear to him, then he assists the one upon the truth out of the two disputes, against the individual who is upon falsehood. The same applies whether the individual who is upon the truth is from his companions or other than his companions; they must assist him. And similarly, if the individual who is upon falsehood is from his companions or other than that, they assist the person who is upon the truth. So the main goal is the worship of Allah, Him alone, and the obedience to His Messenger (peace and blessings be upon him), following the truth, and the establishment of Justice.

He who is inclined to his companion (unconditionally), as the truth is for him or against him. For him who judges with a ruling based on ignorance (non-Islamic ruling) then he left the ruling of Allah and His Messenger.

It is obligatory upon all of them that they be one unit with the person who is upon the truth, against the person who is upon falsehood. So the greatest consideration is what Allah and His Messenger have considered. The preferred thing is which Allah and His Messenger have preferred. The disregarded things is which Allah and His Messenger have disregarded, according to what pleased Allah and His Messenger, not according to his desires.

So if there is a man having a professor teaching him, then he must realize his teacher’s benevolence, and ability to perform (his teachings) with regards to teaching him, and he should be grateful to him. This must not cause him to be vigorous with extreme admiration for this teacher, or other than his teacher. For indeed, extreme vigorous  admiration for a person leads to (biased) affection towards him (only), (meaning if his teacher dislikes him to learn from other teachers,  then this student may start being harsh with other teachers that his teacher dislikes, which is based upon whims and desire); this was mention before in the session (about these types of actions). This is from the innovations of Jahiliyyah and of the various types of alliances which the polytheist made, and the various types of extremist groups. If what is intended with this extreme admiration is based on the grounds of mutual agreement upon Bir (piety) and Taqwaa (fear of Allah) then indeed Allah and His Messenger ordered this, without the admiration (of all types of extreme and harshness for his teacher’s sake). If what is intended with this extreme admiration is assisting upon sins and hatred, then this is what Allah and His Messenger forbade.

So if what is intended by this is to be good, based on what Allah and His Messenger ordered, with all that is known of good, enjoining all that is good. Free yourself from the orders of the teachers (professor, scholar etc.), if what is intended from them is evil (i.e. contradict Islam and Islamic law), for indeed Allah and His Messenger prohibited such actions.

So it is not for the teacher that he cooperate with his students upon this (conflicting orders based upon his hizb (1) (party and group), based on whims and desire); nor is it for the teacher that he takes an individual from his students, and that he marks this individual student as to be looked at as an innovator. Not initially (it should not be done) and nor is it beneficial. Neither is it for him (the student) to disregard the right of the former (one of his two teachers). It is not for the first (teacher) that he prevents an individual from the benefits of learning from other than him. It is not for the second (teacher) that he says:  “be extreme in following me (or harsh for my sake),” or “stick with me only (beware of your other teacher)”. Rather, it is allowed to learn from the two (meaning do not take knowledge from one only and dislike the students to sit with another teacher, or the student being harsh against other teachers because of his love for the first teacher). So indeed he must respect the rights of the two and harbor no favoritism towards the first (teacher), or the second (teacher). If it be the teaching of the first to him is more (in benefit), so the student respects the teacher’s right more. So they all gather together upon obedience to Allah and His Messenger, and they all assist one another upon Bir and Taqwaa. An individual is not with another individual in all things (unconditionally upon falsehood), rather the people must unite upon obedience to Allah and His Messenger. They are not with an individual in disobeying Allah and His Messenger. Rather they assist one another upon the truth and justice, excellence, enjoining the good and forbidding the wrong, helping the oppressed, and all that Allah and His Messenger love. They do not assist each other upon oppressing, or partisanship based on ignorance, nor the following of desires without guidance from Allah. Neither do they make groups, or differ, or possess extreme admiration for a person, or following him (a teacher or a scholar) in all things, and he does not make allies based on other than what Allah and His Messenger ordered him with. He does not talk about a person to another whatsoever, nor does he associate with him in the name of ignorance, be it small or big. So indeed these affairs, the teacher (professor and scholar) started them, is that the professor (teacher) wants his student to agree with him from that which the teacher wants (based upon his whims unconditionally), and to support whoever supports him and oppose whoever is an adversary to him unconditionally. This is prohibited; it is not for a person to order an individual with this, nor must a person (the student) obey this type of action. Rather they must be upon the Sunnah together and separate from innovation in the religion. They must be together upon that which Allah and His Messenger commanded and separate from between themselves the disobedience of Allah and His Messenger until the people become from those who are upon the obedience of Allah; otherwise, the people will be among those who disobey Allah. For, there is no worship except the worship of Allah the Mighty and the Majestic. There is no absolute obedience except to Him, may He be glorified, and to His Messenger, sallahu wa alayhi wa salam.

It is upon them (the Book and Sunnah) that they command the good and forbid the wrong. They do not invite anyone who is an open oppressor or outright sinner (in all types of immoral acts); nor do they invite a beardless boy (handsome youth), that which cause people fitnah (trials and tribulations) because of his looks (for that which people are tested with varies from era to era, and nation to nation), neither does he associate with one who intends that people associate and make friends with him only; neither does he honor the aims and goals of the corrupt. And whoever cooperates with a person upon that, then he will end up supporting whoever supports him (unconditionally), and oppose whoever is his adversary. This is the way of the Tartars, who were the Mujahideen (fighters) in the cause of the Shaytan (Satan). So the likeness of this is not the Muhajhideen in the cause of Allah the Most High, nor from the ways of a Muslim’s Army.

So the halal is what Allah makes halal, and the haram is what Allah makes haram. And the Deen (Islamic way of life) is what Allah legislates, so it is not for anyone from the mashaykh (scholars), kings, scholars, Ameers (those who are in authority), the teachers, or the remaining of the creation, that they leave off anything from this, rather it is upon all the creatures that they be pious with the Deen of al Islam. This is what Allah sent His Messenger with, that they may enter into it, all of them upon the Deen of the Seal of the Messengers, the Master, the son of Adam, and the leader of those who fear Allah, the best of the creation. Allah made him the most noble of them, Muhammad, His slave, and His Messenger, and may Allah send upon him the best and utmost salutations.

Footnotes:

1. Definition of Hizbiyyah (Partisanship):

From the linguistic aspect, al-hizb means a group of people; the plural of hizb is ahzab (parties). The hizb of a man are his followers and his soldiers, who are holding to the same view as him. If a group of people’s hearts and deeds are in agreement, then they constitute a hizb, even though they may not physically meet. In addition, a hizb, linguistically, is a kind of people whose desires are the same.

The Islamic or legal meaning (i.e., in Islamic terminology) of hizb is not totally blameworthy nor is it entirely praiseworthy. It is blamed or praised in accordance with its intended use. For instance, Allah says in the Qur’an (in the translation of the meaning):

«Shaytan has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaytan. Verily, it is the party of Shaytan (hizbushaytan) that will be the losers! » [Surah al-Mujadilah (58:19)]

Clearly, this is an example that is blameworthy. Similarly, in the same surah (chapter) of the Qur’an, Allah says (in the translation of the meaning):

«They are the Party of Allah (hizbaAllahi). Verily, it is the Party of Allah that will be successful. » [Surah al-Mujadilah (58:22)]

Therefore, in one context, it was blameworthy when the hizb was associated with Shaytan, and in another instance, it was praiseworthy when it was the party of Allah, concerning the believers.1 Certainly, if the Hizb comprises the people of wickedness, desires, misguidance, and disbelief, then all of that is blameworthy.

Dangers of Hizbiyyah:

Everyone who examines the Islamic history finds that tahazub (bigotry) to opinions, madhahib (schools of thought), and innovations splits the Muslim ummah and takes away from its unity. That is why the textual proofs are replete with calls for unity and keeping from all means that lead to splitting.