January 2010

Fourthly: Accompanying the Scholars.

It is obligatory upon the student of knowledge to seek assistance from Allaah (subhaanahu wa ta’aala), then from the people of knowledge, and seeking assistance from that which they have written in their books because confining oneself to sheer reading alone requires a lot of time, which is contrary to sitting with a scholar who explains and sheds light upon matters for him.

I am not saying he will not attain knowledge except by taking from the scholars, since a person is able to attain knowledge by reading and researching, however, in most cases if he does not persevere day and night and is not blessed with understanding, then he is liable to make many mistakes, and because of this it is said: One whose guide is his book, then his mistakes are more than his accuracies;

Having said this, in reality this is not always the case.

However, the most exemplary way is to take knowledge from the scholars. I also advise the student of knowledge not to “grab” from every scholar knowledge of the same subject. For example, to study fiqh with more than one scholar, since the scholars differ in their techniques of inference from the Qur’aan and the Sunnah, and they also differ in their opinions. So assign yourself a scholar from whom you can take knowledge in fiqh or balaaghah (poetry) and the like, i.e. take knowledge in one subject from one scholar. If the scholar has more than one field of knowledge, then continue with him, for if you took knowledge of fiqh for example from such-and-such and then such-and-such, and they differed in their opinions, what would be your position since you are still a student!? Your position would be that of confusion and doubt! However, your continuance with one scholar in a particular subject will lead to a peace of mind, inshaaAllaah.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

Thirdly: Memorizing and preserving.

It is obligatory upon the student of knowledge to adhere to revise and verify that which he learns, either by memorizing it by heart or by writing it, since man is only human and is liable to forget. If he does not adhere to continuous revision and repetition of that which he learns, then this will lead him to forget and ultimately lose what he has learnt.

It has been said: Knowledge is “hunting game” (which is sought), and writing is the way to “catch” (attain) it. So it is from foolishness to hunt a gazelle, and thereafter leave it to perish.

What is implied is that writing is the ideal method by which one gains knowledge, and it would be foolish to simply seek knowledge without writing, as this knowledge will  ultimately be lost.

From the ways which assist in memorizing knowledge and verifying it, is that the person follows the right path with the knowledge he has. As Allaah (subhaanahu wa ta’aala) says:

While as for those who accept guidance, He increases their guidance, and bestows on them their piety.93

And He (subhaanahu wa ta’aala) says:

And Allaah increases in guidance those who walk aright…94

So, the more a person does an action according to his knowledge, Allaah (subhaanahu wa ta’aala) increases him in his ability to memorise and understand, as He (subhaanahu wa ta’aala) says:

…He increases their guidance...95


[93] The Noble Qur’aan – Soorah Muhammad, Aayah 17.

[94] The Noble Qur’aan – Soorah Maryam, Aayah 76.

[95] The Noble Qur’aan – Soorah Muhammad, Aayah 17.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

Secondly: Perseverance and consistency in knowledge.

It should be pointed out to the student of knowledge that he must  make every effort in obtaining knowledge and be patient whilst doing so, and to protect and preserve it once he has attained it. Certainly, knowledge is not acquired with ease and comfort. So the seeker pursues all the paths leading to knowledge and with that he is rewarded, as is confirmed in an authentic narration that the Prophet (salallaahu ‘alayhi wasallam) said: “Whoever treads a path in search of knowledge, Allaah will make easy for him the path to Paradise.”91

The student of knowledge must persevere and exert himself, and stay awake at night and pray to Allaah (subhaanahu wa ta’aala) to relieve him of all that preoccupies him from seeking knowledge.

There are well-known examples about the Salaf regarding perseverance in seeking knowledge, such as that narrated on the authority of Ibn ‘Abbas (radiallaahu ‘anhu), who was asked about how knowledge is attained. He said: “With a questioning tongue, an intelligent and wise heart, and a healthy body.”

It is also narrated on his authority (radiallaahu anhu) that he said: “…A narration about a man reached me, so I went to his house. I waited at his door and the wind was blowing sand upon me. Upon answering the door he said: “O son of the uncle of the Messenger of Allaah, what brings you here? Had you sent for me I would have come to you!”” So Ibn ‘Abbaas (radiallaahu ‘anhu) said: “It is more befitting that I come to you, and so I asked him about the narration…”.

Ibn ‘Abbaas (radiallaahu anhu) was humble in seeking knowledge, so Allaah raised his rank.

Like this, it is befitting for the student of knowledge to display immense perseverance, such as that which is narrated regarding Imaam Ash-Shaafi’ee (rahmatullaahi ‘alayh) when he was a guest of Imaam Ahmed one night. Supper was placed before him so Imaam Ash-Shafi’ee ate. Afterwards, the two men departed to their sleeping quarters. Imaam Ash-Shafi’ee remained awake thinking about extracting rulings from a particular hadeeth, and that was the saying of the Prophet (salallaahu ‘alayhi wasallam): “O Abu ‘Umayr! What did the nagheer do?”92

Abu ‘Umayr had a small bird which he named an-nagheer. So when the bird died the young child grieved over it.


The means which assist in acquiring knowledge are many; from them we mention:

Firstly: Taqwa - Fear of Allaah and devotion to Him.

This is the Recommendation of Allaah conveyed to the early and later generations amongst His servants, as Allaah (subhaanahu wa ta’aala) says:

And verily, We have recommended to the people of the Scripture before you, and to you that you fear Allaah, and keep your duty to Him, But if you disbelieve, then unto Allaah belongs all that is in the heavens and all that is in the earth, and Allaah is Ever Rich, Worthy of all praise.81

And this is also the recommendation of the Messenger of Allaah (salallaahu ‘alayhi wasallam) for his nation, as Abu Umaamah Sadaa ibn ‘Ajlaan al-Baahalee (radiallaahu ‘anhu) said: “I heard the address of the Prophet (salallaahu ‘alayhi wasallam) on the occasion of the Last Pilgrimage in the course of which he said: “Fear your Lord, observe the five (daily prayers), fast the month (of Ramadhaan); pay the zakaah (poor due) and obey those in authority among you (except when they order you to commit sin); you will then enter the Paradise of your Lord.”82

When the Messenger of Allaah (salallaahu ‘alayhi wasallam) used to dispatch a detachment of sahaabah (companions) he used to advise their leader to fear Allaah, and those with him from amongst the Muslims, to do good.

And likewise, the Salaf continued to advise the people to fear Allaah in their khutbahs (sermons), their writings and their legacies at death.

‘Umar ibn al-Khattab (radiallaahu anhu) wrote to his son ‘Abdullaah: “To proceed: Certainly I advise you to fear Allaah (subhaanahu wa ta’aala) for he who fears Him, then He protects him, and he who asks of Him, then He rewards him with it, and he who thanks Him, then He increases him in it.

Likewise, ‘Alee ibn Abee Taalib (radiallaahu ‘anhu) advised a man saying: “I advise you to fear Allaah (subhaanahu wa ta’aala) whom it is inevitable you are to meet, and there is no limit for you without Him, and He possesses this world and the Hereafter.

And one of the pious people wrote to one of his Muslim brothers: “To proceed: I advise you to fear Allaah who will safeguard your innermost thoughts, and who is a watcher over your outward actions. So appoint Allaah over all your affairs from the night and the day. So fear Allaah according to His nearness to you and according to His Power over you, and know that with His Sight you never leave His Sovereignty for another, nor from His Dominion to another. And He will increase your awareness and fear of Him and shall safeguard you.”

And the meaning of taqwa: That the servant assigns between himself and that which he fears a safeguard which will protect him from it.

And the taqwa of the servant of His Lord: That the servant assigns between himself and that which he is in awe of and reverence to, a safeguard which will protect him from His Anger and His Displeasure and by doing that which is in obedience to Him and avoiding that which is in disobedience to Him.

And know that taqwa is often related to birr (piety), so it is said birr and taqwa just as Allaah (subhaanahu wa ta’aala) says:

…help you one another in al-birr and at-taqwa83

And sometimes it is mentioned singly; so if taqwa is coupled with birr, then birr becomes the doing of that which has been obligated and taqwa being leaving that which has been prohibited.


The twelfth point: Taking care to understand the Qur’aan and the Sunnah.

From among the matters which are important in seeking knowledge is the issue of understanding, i.e. understanding that which was intended by Allaah (subhaanahu wa ta’aala) and His Messenger (salallaahu ‘alayhi wasallam).

This is because many people have knowledge, but do not have the understanding. It is not enough just to memorize the Book of Allaah and that which is easy from the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wasallam) without understanding them. It is imperative to understand that which was intended by Allaah (subhaanahu wa ta’aala) and His Messenger (salallaahu ‘alayhi wasallam). What greater failing is there than those who draw conclusions using evidences from the Book of Allah and the Sunnah of His Messenger (salallaahu ‘alayhi wasallam), contrary to what was intended by Allaah (subhaanahu wa ta’aala) and His Messenger (salallaahu ‘alayhi wasallam), thereby leading them to deviation?

Here, I wish to make a very important point, and that is:

A mistake through lack of understanding can often be more dangerous than a mistake through ignorance.

This is because the ignorant is he who makes mistakes based upon his ignorance and knows he is ignorant, but nonetheless is learning.

Whilst he who misunderstands, believes himself to be most learned and correct; Believing such-and-such is what Allaah (subhaanahu wa ta’aala), and His Messenger (salallaahu ‘alayhi wasallam) have intended. We offer a few examples here to clarify the importance of understanding:

Example One:

Allaah (subhaanahu wa ta’aala) says:

And Daawood and Sulaymaan, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night and We were witness to their judgement. And We made Sulaymaan to understand, and to each of them We gave Hikmah and knowledge. And We subjected the mountains and the birds to glorify Our Praises along with Daawood, And it was We Who were the doers.71

Allaah (subhaanahu wa ta’aala) has, from the aspect of understanding, preferred Sulaymaan (‘alayhi sallaam) over Daawood (‘alayhi salaam) in this particular case, as Allah (subhaanahu wa ta’aala) says:

And We made Sulaymaan to understand…72

However, there is no lacking in the knowledge of Daawood (‘alaiyhi salaam), as Allah (subhaanahu wa ta’aala) says:

…and to each of them We gave Hikmaah and knowledge.73

Look at this aayah where Allaah (subhaanahu wa ta’aala) has distinguished Sulaymaan (‘alayhi salaam) with understanding and He (subhaanahu wa ta’aala) has also distinguished Daawood (‘alayhi sallam), as He (subhaanahu wa ta’aala) says:

And We subjected the mountains and the birds to glorify Our Praises along with Daawood…74

This demonstrates for us the importance of understanding, and that knowledge is not everything.


The eleventh point: Verification and Firmness.

From amongst the most important disciplines which are obligatory for the student of knowledge to possess is verification. Verification in transmitting news and verification in passing judgment. So, if information is transmitted, then it is imperative to verify it’s authenticity from the one whom it is being transmitted. If it is authenticated, and a religious verdict is issued, then quite possibly the information you have heard may be based upon a principle which you are unaware of, leading you to pass judgment that the religious verdict is a mistake, whilst in reality it is not a mistake!

So what is the remedy for such a situation?

The remedy is that you must call the one to whom this news is attributed and say to him: “such and such has been transmitted on your authority, is this correct?” Then, discuss the issue with him. It could be that your disagreement and subsequent alienation of him was due to what you heard which was alarming, because you do not know the reason for that which has been transmitted.

It is said: “if the reason is unknown, then there is no alarm.” So it is imperative to firstly verify the information and religious verdict, thereafter, call the one from whom it is being transmitted and ask him: “has this been authenticated or not?” Then discuss it with him; Either it will be that he is upon the truth and that which is correct, so you turn to it, or that which you are upon is the truth, so he will turn to it.

There is a difference between thabaat (firmness) and tathabbut (verification), and they are two words which are linguistically similar, yet differ in meaning.

As for thabaat, then it implies patience and perseverance and not to become tired nor bored and not to take a little from each and every book, nor take a little from each and every subject then leave it, as this harms the student of knowledge by wasting away days without benefit.

For example, some students study the subject of nahoo (grammar); sometimes they refer to the text of الاجرومية then to قطر ندى and then to ألفيةبن مالك. This is likewise the case in mustalah al-hadeeth (science of hadeeth terminology); sometimes they refer to نخبةالفكر then to ألفية العراقي. And this is likewise the case in fiqh (jurisprudence): sometimes they refer to زادالمستقنع then to عمدةالفقه then to المغني then to شرالمهذب.

Such is the case with all books and so on and so forth. Generally, this does not assist in seeking knowledge, and even if it does, then all that has been covered are (secondary) issues and not the principles. Acquiring the (secondary) issues is similar to the one who catches a locust – one after the other; however, that which is important to possess are the qualities of ta’seel (establishing), rusookh (steadfastness) and thaabat (firmness).

So have thabaat with regard to the books which you read or refer to and also thabaat with regard to the scholars from whom you seek knowledge. Do not be like the one who goes to a different scholar every week nor one who goes to another scholar every month, but instead, decide from which scholar you wish to seek knowledge, then, when you have decided, make firm your decision. Do not be undecided and go to different scholars every week nor every month. There is no harm in you taking a scholar for fiqh and continuing with him in this; another scholar in nahoo and continuing with him in this; and yet another scholar in ‘aqeedah and tawheed and continuing with him in this. The important thing is to continue and persevere, and not be undecided and drift from one scholar to another. This is like the man who is a persistent divorcer. Whenever he marries a woman, he spends some days with her then divorces her and then goes and finds another!

Also, tathabbut is an important matter because the transmitters sometimes have evil intentions. They deliberately transmit that which aims to discredit the transmission; sometimes they do not have evil intentions, but nevertheless, they understand a matter contrary to that which was intended. Because of this, it is obligatory to seek tathabbut. So if the chain of narration serves to verify that which is transmitted, you arrive at a level of discussion with the one from whom it is being transmitted, before you pass judgement on the statement that it is a mistake or not. This is because it may quite possible become clear to you, after the discussion, that the truth is really with the one from whom the statement is transmitted.

In conclusion, if a statement is transmitted on the authority of such-and-such, and if you feel it is wrong, then follow the following three steps, in order:

Firstly: Verify the authenticity of the narration;

Secondly: Look into the issue to ascertain the correct ruling, and if it is correct, then support and uphold the position of the one from whom the narration is transmitted. However, if you find it is wrong, then proceed to step three;

Thirdly: Telephone the one from whom the narration is transmitted and discuss the issue with him calmly and respectfully.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

The tenth point: Holding Steadfast to the Qur’aan and the Sunnah.

It is obligatory upon the students of knowledge to adhere strictly to seeking knowledge from its authentic sources, without which there is no success. And these are:

1. The Noble Qur’aan: It is obligatory upon the student of knowledge to adhere strictly to reading, memorising, understanding and acting according to it. Certainly, the Qur’aan is the strong and firm rope to Allaah and it forms the basis for all Islaamic knowledge. The Salaf used to adhere strictly to it, making this their goal.

In mentioning astonishing about their strict adherence to the Qur’aan, you would find one of them had memorized the Qur’aan by the age of seven years, whilst others had memorized the Qur’aan in less than a month. In this there is a clear sign regarding the strict adherence to the Qur’aan by the Salaf (rahmatullaahi ‘alayhum). It is therefore obligatory upon the student of knowledge to adhere strictly to it, and memorize it under the guardianship of one of its teachers, because the Qur’aan is memorized through being instructed by a qualified teacher.

2. The Authentic Sunnah: This is the second of the two sources of the Sharee’ah, and it is the expounder of the Noble Qur’aan. So, it is obligatory upon the student of knowledge to combine the two and strictly adhere  to them both. And it is also upon the student of knowledge to memorize the Sunnah, either by memorising the nusoos (texts) of the ahadeeth or by studying the asaaneed (chains of narration) and it’s mutoon (texts) and differentiating the saheeh (authentic) from the da’eef (weak). Likewise, memorising the Sunnah is done by protecting it and refuting the doubts of the innovators of the Sunnah.

So it is obligatory upon the student of knowledge to adhere strictly to the Qur’aan and the authentic Sunnah, because they are for him like two wings of a bird: if one of them becomes damaged then it is unable to fly.

Because of this, do not adhere to the Sunnah and be neglectful of the Qur’aan, nor adhere to the Qur’aan and be neglectful of the Sunnah, because many of the students of knowledge devote their total attention to the Sunnah and its exegeses and knowledge of its narrators and its technical terms. However, if you were to ask him a verse from the Book of Allah you will find him to be completely ignorant of it, and this is a great mistake. Therefore it is imperative for the Qur’aan and the Sunnah to be two wings for you O student of knowledge.

Here I would like to mention a third and very important matter, and that is the statements of the scholars.

Do not overlook and be neglectful of the statements of the scholars, because the scholars are more firm and steadfast than you in knowledge, since they possess knowledge of the rules of the Sharee’ah and its principles. Quite simply, that which you do not possess.

It is therefore obligatory upon the student of knowledge to resort to the Book of Allaah and the Sunnah of His  Messenger (salallaahu ‘alayhi wasallam) and make use of the statements of the scholars.

Resorting to the Book of Allaah is done by memorizing it and reflecting over it and acting according to it, because Allaah (subhaanahu wa ta’aala) says:

A Book which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.62

…that they may ponder over its Verses…

So reflecting upon the verses will lead to an understanding of their meanings.

…and that men of understanding may remember.

And remembrance is acting in accordance to the Qur’aan.


The ninth point: Respecting the Scholars and their Positions.

It is upon the students of knowledge to respect and appreciate the scholars and to accommodate in their hearts any differences of opinion which may occur between them and other than them. And to deal with this by giving an excuse to one who pursues the wrong path based upon what he believes. And this is a very important point, because some people follow the mistakes of the others, taking from that which is not befitting of their rights, thereby confusing the people regarding the scholars’ standing. And this ranks amongst the greatest of mistakes. If backbiting of the layman ranks amongst the major sins, then backbiting of the scholar is much greater. This is because the effects of backbiting of the scholar does not rest at him only, rather it rests upon him and that which he possesses in knowledge of the Sharee’ah.

If the people renounce a scholar or if he has fallen in their eyes, then the same will be the case with regard to his words.

If he speaks the truth and guides to it, then the backbiting of this scholar becomes an obstacle between the people and his knowledge of the Sharee’ah. And its dangers are great and considerable.

Certainly, I say it is upon the youth to accept that which passes between the scholars from differences of opinion with good intentions, and upon ijtihaad and to offer excuses in that which they err in.

And there is no harm in speaking to them about that which you consider they have erred in, so as to clarify whether this error is directly from them or from those who say they have erred. This is because a person sometimes assumes that the statement of the scholar is a mistake, then after discussing it, the truth is made clear to him. And man is only human, as the Messenger of Allaah (salallaahu ‘alayhi wasallam) has said: “All of the children of Aadam make mistakes, and the best of them are those who repent.”58

As for taking delight in the lapse of the scholar and his mistake so as to circulate this amongst the people to cause division, then this is certainly not from the way of the Salaf (Pious Predecessors).

This is also the case with the errors of the leaders; it is impermissible for us to take that which they err in as an opening to speak evil of them in everything and to overlook their good deeds; As Allaah (subhaanahu wa ta’aala) says in His Book:

O you who believe! Stand firmly for Allaah and be just witnesses and let not the enmity and hatred of others make you avoid justice.59

In other words, you cannot bear the aversion of a people over and above their lack of honesty. Therefore honesty is obligatory, and it is not permissible for a person to take the mistake of anyone of the leaders or the scholars or others beside them and then circulate them amongst the people, whilst remaining silent about their good deeds. Certainly, this is not honesty!


The eighth point: The Student of Knowledge is patient in Seeking Knowledge.

That he is patient and persevering in seeking knowledge, and that he does not cease and nor does he become bored, rather he is consistent in seeking knowledge according to his ability.

He should be patient in seeking knowledge and not become bored, for certainly when boredom strikes a person, it persists to such an extent that he becomes tired and weary, then ultimately ceases this noble act.

However, if he is patient and persevering in seeking knowledge, then from one angle, he will certainly attain the reward of the patient ones, while from another angle, it will be an achievement for him. Pay attention to the saying of Allaah (subhaanahu wa ta’aala) addressing His Prophet (salallaahu ‘alayhi wasallam):

This is the news of the unseen which We reveal unto you, neither you nor your people knew them before this. So be patient. Surely, the end is for the Muttaqoon (pious).57


[57] The Noble Qur’aan – Soorah Hood, Aayah 49.

  • Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)

The seventh point: Wisdom.

That he is distinguished with wisdom, as Allaah (subhaanahu wa ta’aala) says:

He grants Hikmah (wisdom) to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good.49

And wisdom is that the student of knowledge becomes a teacher of others with what he possesses of good manners and invites to the Religion of Allaah (subhaanahu wa ta’aala), such that he addresses everyone according to that which befits their level of understanding. And if we were to pursue this path, we would acquire much good as our Lord (subhaanahu wa ta’aala) says:

…and he, to whom Hikmah is granted, is indeed granted abundant good.50

And the hakeem (wise person) is he who adapts matters to their appropriate level, because the word hakeem comes from the word ihkaam, and that is agreement and mastery of a thing whereby he adapts a matter in such a way as to bring it to its required level. It is therefore befitting, moreover, obligatory upon the student of knowledge to be wise in his da’wah.

Allaah (subhaanahu wa ta’aala) has mentioned the principles of da’wah in His (subhaanaahu wa ta’aala) saying:

Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.51

And Allaah (subhaanahu wa ta’aala) has mentioned a fourth principle in debating with the People of the Book, by saying:

And argue not with the people of the Scripture, unless it be in that which is better, except with such of them as do wrong…52

So the student of knowledge should select from the techniques of giving da’wah, that which is the closest to acceptance. An example of this is the da’wah of the Messenger (salallaahu ‘alayhi wasallam), whereby a bedouin Arab came and urinated in a part of the masjid. The companions stood to rebuke him, but the Prophet (salallaahu ‘alayhi wasallam) forbade them from doing so. When the bedouin Arab had finished urinating, the Prophet (salallaahu ‘alayhi wasallam) called him over and said:

These mosques are not the places meant for urine and filth, rather, they are only for the remembrance of Allaah, prayer and the recitation of the Qur’an.”53 or the Prophet (salallaahu ‘alayhi wasallam) said that which was similar to this.

Have you seen better wisdom than this?

So this Bedouin Arab became so delighted and content, that he said: “O Allaah! Have mercy upon me and Muhammad, and do not be Merciful to anyone else.

And in another story, that of Mu’aawiyah ibn al-Hakam as-Sulamee, who said: “Whilst we were praying with the Messenger of Allaah (salallaahu ‘alayhi wasallam), one of the men sneezed. So I said: “May Allaah have mercy upon you!” So the people all looked at me intensely with piercing eyes. So I said: “What’s the matter with you all, looking at me like that?” Then they began beating their thighs with their hands. When I saw them attempting to silence me, I became quiet. When the Messenger of Allaah (salallaahu ‘alayhi wasallam) had finished praying, (May Allaah sacrifice my Father and my Mother for His Sake!) I have not seen a teacher since better than him. By Allaah!  He did not alienate me nor strike me nor insult me, rather he (salallaahu ‘alayhi wasallam) said:

“Certainly nothing of the speech of the people is permitted in this prayer, rather, that which is permitted is the glorification and proclamation of the greatness of Allaah and the reciting of the Qur’an.”54

And from this, we find it is obligatory to undertake the da’wah to Allaah with wisdom as Allaah has commanded.

And yet another example, is when the Prophet (salallaahu ‘alayhi wasallam) saw a man and on his hand he had a gold ring, and the gold ring is haraam (prohibited) for the men. So the Prophet (salallaahu ‘alayhi wasallam) took it off his hand and threw it away, then said: “One of you is wishing for live coal from Hell, and putting it on his hand.”55

So when the Prophet (salallaahu ‘alayhi wasallam) left, it was said to the man: “Take your gold ring and derive benefit from it (i.e. sell it).” So he said: No! By Allaah, I will not take it when Allaah’s Messenger (salallaahu ‘alayhi wasallam) has thrown it away.”

So the manner of advising here is more severe, since every situation has its own particular way of being addressed. Similarly, it is befitting for everyone who invites to the Path of Allaah to adapt every matter in such a manner as to bring it to any required level and not to consider the people all on one and the same level, since the desired result is to achieve benefit for all concerned.


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