status of the ulema adaab of ikhtilaaf

8/7/2019 Status of the Ulema Adaab of Ikhtilaaf

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The Status of the Ulamaa: The Adaab of Ikhtilaaf

And Disputation

Jumuah Wadh Delivered at Al Madinah Masjid Atlanta GA.

Ustadh Muhammad Said Hunafa Qadiri Jilani

Part of a collection of talks inspired by the discourses of His Eminence Al Imam

Shaykh Sayyid Mubarik Ali Gilani Hashimi Hafidhahullah

Copyleft; reprint with permission without altering content.
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Al Hamdulillahi Rabbil Aameen wa Salaatu wa Salaamu alaa SayyidilMursaleen. Sayyidinaa wa Mawlaana Muhammadin wa Alaa Aalihi waSahbihi ajmaeen.

Wa bad,

Qaal Allahu ta ala fi Kalaamihil Qadeem bada,Authu Billahi min as Shaytanir Rajim. Bismillahir Rahmanir Rahim

]:[

But those among them who are well-grounded in knowledge, and thebelievers, believe in what hath been revealed to thee and what wasrevealed before thee: And (especially) those who establish regularprayer and practise regular charity and believe in Allah and in the Last

Day: To them shall We soon give a great reward.

] :[

And before you also the messengers We sent were men, to whom We

granted inspiration: Ask Ahl Ad Dhikr (the People of Remembrance), ifyou do not know.

Suratul Nahl, 16.43 (The Bee)


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]:[ Say: "Are they equal, those who know and those who do not know? It is

those who are given understanding that receive admonition.

]:[ Al Quran Karim:An-Nisaa (The Women)

But those among them who are well-grounded in knowledge, and thebelievers, believe in what hath been revealed to thee and what wasrevealed before thee: And (especially) those who establish regularprayer and practise regular charity and believe in Allah and in the Last

Day: To them shall We soon give a great reward.

Suratun Nisaa, 4.162 (Women)

And before you also the messengers We sent were men, to whom Wegranted inspiration: Ask Ahl Ad Dhikr (the People of Remembrance), ifyou do not know.Suratul Nahl, 16.43 (The Bee)

Is one who worships devoutly during the hours of the night prostratinghimself or standing (in adoration), who takes heed of the Hereafter, andwho places his hope in the Mercy of his Lord - (like one who does not)?

Say: "Are they equal, those who know and those who do not know? It isthose who are given understanding that receive admonition.


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Suratul Zumar 39. 9 (The Crowds)

They are not equal, the blind and those who (clearly) see: Nor are(equal) those who have Iman and do righteousness deeds, and those

who do evil. Little is it that you remember (by reflection)!

Suratul Ghaafir 40.58 (The Forgiver)Hadith Sharif:

Qaala Rasulullahi Sall Allahu alaihi wa Aalihi wa Sallim

Al Ulema Warathatul Anbiyaa

The Scholars (of Sacred Knowledge) are the heirs of the Prophets

From Sayyidinaa Abu Dardaa Radhi Allahu anhu:

A man came to Sayyidinaa Abu Dardaa Radhi Allahu anhu while he was

in Damascus. Sayyidinaa Abu Dardaa Radhi Allahu anhu asked him,What has brought you here my brother? He replied, A hadith which

you relate from the Prophet . Abu Dardaa Radhi Allahu anhu asked,have you come for some worldly needs? He replied, No Have you

come for business? He replied, No. You have come only to seek thishadith? He said, Yes. Abu Dardaa Radhi Allahu anhu then said, I

heard the Messenger of Allah say: Whoever travels a path seekingsacred knowledge, Allah will place him on a path leading to Jannah. TheAngels lower their wings for the student of Sacred Knowledge, pleasedwith what he is doing. The creatures in the heavens and earth seekforgiveness for the student of Sacred Knowledge, even the fish in thewater. The superiority of the religious scholar over the devout

worshipper is like the superiority of the full moon over the other

heavenly bodies. The religious scholars are the heirs of the prophets (AlUlema Warathatul Anbiyaa). The prophets leave no money as abequest, rather they leave knowledge. Whoever seizes it has taken abountiful share. (Imam Ahmad, Abu Dawud, Tirmidhi and Ibn Maajah)

(Hanbali, 2001)

Narrated 'Abdullah:


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Allah's Apostle said, "Do not wish to be like anyone, except in two cases:

(1) A man whom Allah has given wealth and he spends it righteously.

(2) A man whom Allah has given wisdom, (knowledge of the Quran and

the Hadith) and he acts according to it and teaches it to others."Bukhari Volume 9, Book 89, Number 255:

Narrated Abdullah:

It is a sign of having knowledge that, when you do not know something,you say: 'Allah knows better.

Bukhari Volume 6, Book 60, Number 347:

Ibn Mubarak said: The true believer seeks excuses whilethe hypocrite seeks the shortcomings. As it is an obligation onyou to restrain your tongue from making mention of hisshortcomings, so it also an obligation to restrain your heart fromill-thinking, as ill-thinking is the backbiting of the heart, and thatis also prohibited to every Muslim. (Ghazali, 2007)

Categories of ScholarsIbn Rajab Al Hanbali Rahimuhullah in Al Ulama Warathatul Anbiyaamentions:

Many of the righteous Salaf (Forbearers) such as Sufyaan athThawri Radhi Allahu anhu and others, categorized scholars intovarious groups. The best of these groupings is epitomized by thescholars who know both Allah and His commandments. By thisexpression, Sufyan refers to those who combine inner and outerknowledge. There are the most distinguished scholars. They are

praised by Allah: Indeed, among His servants, it is but the learnedwho fear Allah. (Quran Kareem 35:28)

He also says: Indeed, those who were given knowledgebeforehand, when our signs are recited to them, they fall down in

prostration on their faces, saying, Glorified is our Lord, Indeed,the promise of our Lord will be fulfilled. They fall down


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prostrate on their faces, weeping, and it increases them inhumility. (Quran Kareem 17:107-109)

Many of the righteous forebearers used to say, ReligiousKnowledge is not an abundance of memorized texts. Rather,knowledge is humility. One of them said, Fear of Allah issufficient knowledege, and being decieved concerning Allah issufficient ignorance. (Hanbali, 2001)

The True Scholars and Love of the HereafterAl Imam Shaykh Sayyid Mubaarik Ali Gilani Dammat Barakaatuhum inone of his discourse mentioned one of the major causes of the downfallof the Ummah. He mentioned that many of our scholars suffer from the

disease he termed Hubbud dunya wa karahatul mawt, love of thisworlds life and contempt for death or the life of the next world. Hisscholarship is ruined as so are his students. They have corrupted theirImam and infect others with this same corruption. Al Imam SheikhGilani after seeing to our educational needs, authorised some of us toteach. He warned us against corrupting this sacred trust of knowledgeby seeking positions of authority or by taking money. His words to us,

his advice, his command was, Do things Fi Sabilillah (solely for thepleasure of Allahu ta ala) and do not concern yourself with what others

think about you. Because of this command his students have refused totake paid positions as Imams of Masaajid.

It was mentioned to Imam Ahmad Radhi Allahu anhu that it wassaid to ibn al Mubaarak Radhi Allahu anhu, How does one knowa truthful scholar? He said, He turns away from money and andmoves towards the Hereafter. Imam Ahmad said, Yes, such

should be his state. Imam Ahmad used to rebuke scholars forloving the world and longing for it. You should know that scholarsare ruined. When scholars start aspiring for the world, they cause

the ignorant to think ill of them and cause them to set up ignorantpeople as their leaders. Abu Hazim Radhi Allahu anhu said,We experienced a brief time in our era when not a single scholarsought out a ruler. If a man was learned, he was satisfied withknowledge and needed nothing else. In this situation, there wasbenefit for both parties. When the rulers saw that the scholarscovered their faults, sat in their company, and begged for their


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posessions, they despised them, stopped taking their advise, and[stopped] seeing their knowledge. This led to the ruin of bothparties.

Hasan [al Basri] Radhi Allahu anhu used to say, Everything canbe defaced, and the defacement of knowledge is greed. He alsosaid, One who increases in knowledge and simultaneouslyincreases in worldly longing, will only increase in distancinghimself from Allah, and Allah will increase in dislike of him.(Hanbali, 2001)

IkhtilaafNo doubt there have been differences of opinions among the Scholars of

Sacred Knowledge. The earlier Ulema however did not resort tobackbiting, slander, cursing, tale carrying etc, to make their point. Theywere willing to concede to a valid point as were their students andfollowers.

Training and Manners of the A'immahLike the Companions of the first generation and their immediatesuccessors - the Taabi`oon - the leading scholars of the second andthird centuries had many differences on issues which required

ijtihaad. Since their differences were not motivated by any form ofegoism or desire to create discord, one can venture to say thatthey were all on the right path. It is perhaps no exaggeration tosay also that these scholars were singularly dedicated to the

pursuit of truth and to attaining the pleasure of God. They werehighly trained and qualified, and this is why their verdicts wereaccommodated by scholars of all ages. It was common practiceamong them to endorse the judgments of those who passed soundverdicts irrespective of the schools of law they belonged to and to

ask God's forgiveness for those who seemed to have erred. Theyhad a high mutual regard for one another.

When faced with a difficult issue, some jurists would consult theliterature of another school without any hesitation or

embarrassment, even though they might not agree on the type ofevidence used. They of course felt free to consult any


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substantiated text. Having arrived at their verdicts, they wouldissue them with such concluding phrases as "this is morecautious," "this is preferable," "this is how it should be," "I dislikethis, or "this does not appeal to me." They did not feel impeded by

any unwarranted restrictions or any fear of unfoundedaccusations. They were easy-going and open-minded, and theirconcern was to facilitate matters for people.

Among the Companions of the Prophet, their Successors, and theleading scholars after them, there were several differencesrelating, for example, to the preparation for and the performanceof salaah. Some recited the Basmalah at the beginning of Soorat alFaatihah and others did not. Some uttered it aloud and others did

not. Some recited the Qunoot supplication as part of the Salaat al

Fajr (Dawn Prayer) while others did not. Some renewed theirwudoo' (ablution) after nose-bleeding, vomiting, and cuppingwhile others did not. Some considered that any physical contactwith women nullified wudoo' while others did not. Some renewedtheir wudoo' after eating camel meat or food cooked on a direct

fire while others saw no need for that.

These differences never prevented them from performing salaahbehind each other. Abu Haneefah and his followers, as well as al

Shaafièe and other leading scholars, performed salaah behind thea'immah of Madinah from the Maalikee school and others as well,although these a'immah did not recite the Basmalah, whethersilently or audibly. It was reported that Abu Yusuf, a leadingscholar of the Hanafee School, performed salaah behind al

Rasheed. Abu Yusuf found later that al Rasheed had been cupped.He did not repeat the salaah, although he was of the opinion thatcupping nullifies ablution. Ahmad ibn Hanbal believed that nose-bleeding and cupping nullified ablution. He was asked if peoplecould perform salaah behind an imam who did not renew hisablution after bleeding. He replied: "How could I not pray behind

Maalik and Saèed ibn al Musayyib?"

According to al Shaafièe, the qunoot supplication is a firmpractice of the Prophet. Yet he is reported to have performedSalaat al Fajr near the grave of Abu Haneefah but did not make the


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qunoot supplication. When asked about this, al Shaafi`ee replied:"How can I deviate from him while I am in his presence?" He isalso reported to have said: "Perhaps, we have inclined to theschool of thought (madhhab) of the people of Iraq." [Hujjat Allaah

al Baalighah, 335.]

The Ethics of Disagreement in Islam: (Awani, 2007)1

Evils of Debates

]

:[

And obey Allah and His Messenger; and fall into no disputes, lest ye loseheart and your power depart; and be patient: For indeed Allah is withthe Sabireen).

Al-Qur'an, 8.46 (Al-Anfal, Spoils of War)

Abu Hurairah narrated that the messenger of Allah said:

"Let him who believes in Allah and the Last Day either speak good orkeep silent, and let him who believes in Allah and the Last Day begenerous to his neighbor, and let him who believes in Allah and the LastDay be generous to his guest." related by Bukhari and Muslim

On the Evils of Debate and the Character Destroying Influences ResultingThere from.Hujjatul Islam Al Imam Abu Hamid Muhammad Al Ghazzali Radhi Allahuanhu in his Ihya al Ulum Ud Din mentions:

We shall now allude to the major evils, which are enkindledby debate. Of these we may enumerate the following.

1The Ethics of Disagreement in Islam: Dr Tahir Jabar Al Awani,The International Institute of Islamic Thought

Herndon, Virginia USA


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Envy/HasadOne is envy. The Prophet said: As fire consumes wood so

does envy consume good deeds. The debater persists in envy

because at times he overcomes his adversary and at other timeshe himself is overcome; at times his words are praised and atother times those of his opponent are applauded; and as long asthere remains in all the world one known among men for hisversatile knowledge and regarded by them more learned than thedebater and endowed with keener insight, the debater will

inevitably envy him and wish that the favors and admiration,which that man enjoys might accrue to him instead.

Envy is a consuming fire; its victim is subject to torment in

this world while in the world to come his tortures will be moreintense and painful. For this reason Ibn Abbas said: Takeknowledge wherever you may find it, but accept not the opinion ofone jurist concerning another becausethey are as jealous of oneanother as the bulls in the cattle-yard.2

Pride/TakkabirAnother is pride and haughtiness. The Prophet said: He

who exalts himself is humbled by Allah.

The debater persists in exalting himself above his equals

and peers and in claiming for himself a station higher than hisworth to the extent that he and his colleagues fight over theirseats in assembly halls and boast about the degree of theirelevation or lowliness as well as their proximity to, or remotenessfrom the central seats.

Resentment

2In Al Risaalatul Qushayriyya, Imam Qushayriyy mentions, One of the Sufiyaa stated, The

envier (hasad) is an unbeliever/denier because he is not content with the Divine Decreed (Qadar)of Allah. It is said, The envier never prevails. And further Imam Qushayriyy says, SayyidinaaUmar ibn Abdul Aziz Radhi Allahu anhu asserted, The envier resembles more the oppressedthan any oppressor I have ever seen, [for he is all] constant sorrow and heavy breathing.


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Another is resentment from, which a debater is hardly everfree. The Prophet said: The believer is free from resentment.Several more traditions have been related in condemnation ofresentment and they are well known. Yet we do not know of a

debater who is capable of entertaining no resentment againstanyone who would nod his head in approval of the words of hisadversary, or who, when the latter pauses in the midst of asentence, would politely wait for him. On the contrary he would,whenever he is confronted with such a situation, entertain and

foster resentment in his heart. He may attempt to restrain himselfhoping thereby to disguise his feelings; but in most cases he failsas his feelings invariably reveal themselves. How can he refrainfrom resentment when it is inconceivable that all the audienceshould unite in favoring his argument and approve all his

conclusions and deductions? Furthermore, should his opponentshow the least sign of inconsideration about what he is saying, hewould entertain for him in his heart a hatred that would lastthroughout his life.

Backbiting/GhibaAnother is backbiting, which was likened by Allah to the

eating of carrion. Neither spy nor backbite one another, would

any of you like to eat the flesh of his dead brother? (Al QuranKareem 49 verse 12). The debater persists in eating carrion andis continually referring to the words of his opponent and

traducing him. Because he endeavors to be right in what he saysabout his opponent, he inevitably cites only what shows theweaknesses of his opponents argument and the flaws in hisexcellence. Of such is disparaging and backbiting, while lying issheer slander or defamation.

The debater, moreover, cannot keep his tongue fromattacking the honor of anyone who turns away from him andlistens to his opponent. He would even ascribe to him ignorance,foolishness, lack of understanding and stupidity.3

3It was told to Imam Hasan Al Basri Radhi Allahu anhu, So and so has slandered you. He sent a tray of

Halwa (sweets) to the man, noting, I hear that you have bestowed upon me your good deeds. I would like

to repay you. (Risaalatul Qushayriyya pg. 107)


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Self-justificationAnother is self-justification. Allah said: Do not praise yourself.

Allah knows the cautious. Al Quran Kareem 53 verse 32

A certain wise man once was asked: What truth isreprehensible? He replied: A mans praising himself (eventhough it is justified). A debater is never free from praising

himself (and boasting) of his power, triumph, and excellence overhis peers. In the course of a debate he would repeatedly say: I amfully aware of all such things, and I am versatile in sciences, ofindependent judgment in questions of law, and well versed in theknowledge of tradition, and many other assertions besides with,

which he would sing his own praise, sometimes out of sheerarrogance and at other times out of need to render his wordsconvincing. It is well known that arrogance and self pride are bylaw and reason condemned.

SpyingAnother is spying and prying into a persons private affairs.

Allah said: Neither spy Al Quran Kareem 49 verse 12.

The debater always seeks to uncover the errors of his peersand continually pries into the private affairs of his opponents. He

would, when informed of the arrival in town of another debater,seek someone who could reveal the inside story of the man andwould by means of a questionnaire attempt to bare his vices inorder to expose and disgrace him whenever the need should arise.He even would inquire about the affairs of his early life and theblemishes of his body in the hope of discovering some defect or

disfigurement such as scalp pustule and the like. Should he feardefeat at the hands of his opponent, he would, in the course of thedebate, allude to these blemishes, especially if his opponentshould remain firm and stand his ground, and would not refrainfrom being outspoken if he were given to insolence and scorn.

Rejoicing at the misfortunes of others


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Another is to rejoice at the injury of others and feeldepressed when they are glad. Anyone who does not desire for hisbrother Muslim what he desires for himself is far removed from

the way of the believers. Thus he who prides himself by paradinghis excellence is inevitably pleased at the injury of his peers andequals who compete with him for glory. The hatred, which existsbetween them, is like that, which exists between fellow wives. Justas the one wife would tremble and turn pale at the sight of her

fellow wife so would a debater at the sight of another; his colorwould change and his mind become perplexed as though he hadseen a mighty devil or a hungry lion.

DeceptionAnother is deception, the evidence of whose

blameworthiness (is well known) and need not be enumerated.Debaters are compelled to deception because when they meettheir opponents, friends, or followers, they find it necessary toendear themselves to them by saying nice things, which they donot mean, by feigning to have been anxious to meet them, and bypretending to be impressed by their station and position, whileeveryone present as well as the speakers and those to whom they

have spoken know that the whole thing is untrue, false,fraudulent, and wicked. They profess their love with their tongueswhile their hearts seethe with hate. From it all we seek refuge in

Allah.

The Prophet also said: When people take to knowledge andignore works, when they profess love to one another with theirtongue and nurse hatred in their hearts, and when they sever theties of relationship, which bind them, Allah will visit His wrath

upon them and curse them, He will render their tongues mute andtheir eyes blind. The truth of this tradition, which was related byAl Hasan, has been verified as these conditions, which it predictshave been witnessed and seen.

Resisting the Truth


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to people by being vain and ostentatious, meddling in the affairsof others, talkativeness, the disappearance of awe, fear and mercyfrom the heart, absentmindedness to an extent that the worshiperwould no longer be aware of what he prayed, or read, or who had

communed with him during the prayer. (Ghazali, 2007)

The way forwardImam Malik bin Anas Radhi Allahu anhu the leader of the Ulema ofMadinatul Munawwarah, the Great Imam, was the most knowledgeableof the Ulema of hadith transmitted by the people of Madinah. He waswell acquainted with the practices of the People of Madinah, known asthe Amal of Madinah. He was well acquainted with the practices and

decisions of Sayyidinaa Umar ibn al Khattab, Abdullah ibn Umar,Sayyida Umm ul Mumineen, Aaisha Siddiqah and several prominentFuqaha from amongst the Sahabahs Ridhwaan Allahu ta ala ajmaeen.

Imam Maliks Radhi Allahu anhu, collection of Hadith The Muwattathe fruit of forty years of scholarly effort was one of the first books onIslamic Jurisprudence. When asked by the Khalifah Mansur for

permission to have copies made and distributed to the new Muslimregions with the intent of getting people to follow it alone, Imam Malik

outright rejected such a notion. He is reported that he said to al Mansur;

Don't do this. People [in various parts of the Muslim lands] alreadypossess a body of knowledge based on reports they have received andsayings of the Prophet they have heard prior to this. Each group ofpeople acts according to what came to it first, and so there arevariations in people's practices. Leave the people of each region tofollow what they themselves choose."

The khaleefah acquiesced in Maalik's wish and prayed that God should

grant him success. [Hujjat Allaah al Baalighah, 307; al Fikr al Saamee,1/336.]

Maalik's advice to the khaleefah and his refusal to have al Muwattaa' -a book he had worked on so scrupulously and for so long - officially

prescribed as the standard text of hadeeth and jurisprudence leave usin no doubt about his breadth of understanding and open-mindedness


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as well as his complete lack of egoism. He was able to see the limitsand dangers of authoritarian rule. (Awani, 2007)

Al Layth's Letter to Maalik

Perhaps one of the best practical examples of the ethics andnorms of disagreement was the letter sent to Maalik by al Laythibn Sa`d, the leading scholar and jurist in Egypt at the time. Theletter, in which al Layth gave his views on the various issues onwhich he differed with Maalik, was a hallmark of knowledge andgracefulness. The letter is too long to quote in full, but here are afew excerpts to illustrate its content and tone:

From your letter which I have received, I am pleased to know that

you are in good health. May God make your health last and enableyou to show gratitude to Him. May He shower more of Hisabundant goodness on you . . .

You have been informed that I make juristic rulings for peoplewhich are at variance with the practice of the people of Madinah.You pointed out that I should fear for my own soul about theverdicts I make for the people here and also that they shouldfollow the practice of the people of Madinah, to which the Prophetmigrated and in which the Qur'an was revealed. What you have

written in this respect, God willing, is right and I trust that myresponse to your comments will please you.

Among those who are blessed with knowledge, there is no one

who dislikes odd or contrary verdicts more than I, or who has agreater preference for the past scholars of Madinah, or whoadopts more readily the verdicts on which they are unanimous.Praise and gratitude are due to God, the Lord and Sustainer of theworlds. No associate has He.

Al Layth ibn Sa`d goes on to state the differences of opinionbetween him and Maalik over the authority of the practice of thepeople of Madinah. He points out that many of the earlyCompanions of the Prophet who were brought up under his

guidance and instruction had disseminated the teachings of theQur'an and the Sunnah through various lands as far as they could.


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We pray that Allahu ta ala allow us to be sincere lovers and supportersof the truthful Ulema. We ask that Allahu ta ala remove hatred for thescholars and the Muslims from our hearts. We ask that Allahu ta alaforgive us for the disparaging remarks we may have made against the

scholars and protect us for doing so in the future. We ask Allahu ta alato allow us to return to the way of the true scholars from among theSalaf as Salihon, the noble Companions, their students and theirstudents. Ameen

Wa Sall Allahu alaa Sayyidinaa wa Mawlaana Muhammadin wa alaaAalihi wa Ashaabihi wa Ahli Baytihi wa Azwaajihi wa Dhurriyaatihi waAwliyaaihi wa Mashaaikhunaa, wa sallimu tasliman kathiran kathira, YaKhayran Naasireen, Wal hamdulillahi Rabbil aalameen.

Works CitedAwani, S. T. (2007, August 03). The Ethics of Disagreement in Islam.Retrieved August 03, 2007, from Young Muslims Canada:http://www.youngmuslims.ca/online_library/books/ethics_of_disagreement_in_islam/index.htm

Ghazali, A. H. (2007, August 03). Al Ghazalli Ihya Entirety. RetrievedAugust 03, 2007 , from www.Allah.com: http://www.allah.com/cgi-

bin/mt.cgi?lang=en&cfile=AlGhazalisIhya-EntiretyHanbali, I. R. (2001). The Heirs of the Prophets: Introduction andTranslation by Zaid Shakir. Chicago: StarLatch Press.Qushayri, A. K. (1990). Risalatul Qushayriyyah: the Principlesof SufismTranslated by B.R. Von Schlegell. Berkeley, California: Mizan Press.


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Index

Abdullah ibn Umar .......................... 16Aaisha Siddiqah ................................. 16

'Abdullah ........................................ 5, 16

Abu Dawud........................................... 5Abu Haneefah....................................... 9

Abu Hazim............................................ 7

Abu Yusuf............................................. 9

Ahmad ibn Hanbal ............................... 9

Al Imam Shaykh Sayyid Mubaarik AliGilani................................................. 7

Al Layth ibn Sa`d ................................ 17

Ghazali ...................................... 6, 16, 19Ghazzali .............................................. 10

Hasan [al Basri] ................................... 8Ibn Maajah............................................ 5

Ibn Rajab Al Hanbali............................ 6

Ibn Sa`d............................................... 18Imam Ahmad.................................... 5, 7

Imam Malik........................................ 16

Maalik by al Layth ibn Sa`d ............... 17

Muwatta ............................................. 16Sa`eed ibn al Musayyib........................ 9

Sayyidinaa Abu Dardaa....................... 5Sayyidinaa Umar ibn al Khattab ....... 16

Sufyaan ath Thawri ............................. 6Tirmidhi............................................... 5


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status of the ulema adaab of ikhtilaaf

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