Examine Speech Before Accepting It: Guidance from Imām al-Barbahārī

The author, Imām Abū Muḥammad al-Ḥasan ibn ʿAlī ibn Khalaf al-Barbahārī (d. 329 AH / 941 CE), may Allah have mercy upon him, said: “Examine, may Allah ﷻ have mercy upon you, the speech of every person that you hear in your time. Do not act in haste, and do not enter into anything from it until you ask and ascertain: did any of the Companions of the Prophet ﷺ speak concerning it, or any of the scholars? If you find a narration from them concerning it, then hold firmly to it. Do not exchange it for anything, nor give anything precedence over it, lest you fall into the Hell-Fire.”

Explanation of Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

One must not hasten to accept everything that is heard from people, particularly in contemporary times. Today, many individuals speak in the name of religion, issue rulings, deliver lectures, and present themselves as authorities, especially with the widespread expansion of modern media and communication technologies. It has reached a point where many speak without knowledge, and even misguided individuals and deviant groups propagate their ideas in the name of Islam through television, satellite channels, and online platforms. Consequently, the danger has become extremely severe. It is therefore obligatory upon every Muslim, and especially upon the student of knowledge, to verify and investigate what he hears and not to be hasty in accepting it. One must identify the speaker, examine the origin of his views, and ask: From where has this ideology arisen? What is its evidence from the Qurʾān and the Sunnah? Where did this individual study, and from whom did he take knowledge?

These matters require careful verification, particularly in this age. The speech of a person is not accepted merely because he is eloquent, articulate, and capable of captivating audiences. One must not be deceived by such qualities until the depth of his knowledge and understanding of the religion has been examined. It is possible that a person speaks little, yet he is firmly grounded in Islamic jurisprudence. Conversely, another may speak at length, yet possess little understanding. He may simply have persuasive speech by which he deceives people, presenting himself as a scholar and intellectual, while in reality he misguides them from the truth.

Imām al-Barbahārī issued this advice in his own era, which was close to the time of Imām Aḥmad ibn Ḥanbal (d. 241 AH / 855 CE), for he was from the students of his students. If such caution was necessary then, how much more essential is it in our time, which is marked by widespread desires, ignorance, ideological confusion, and globalised influences.

Today, waves of tribulations (fitan), false ideologies, and corrupt beliefs have spread widely. Many external forces seek to distort the religion, impose foreign values, and oblige Muslims to adopt alien political and intellectual frameworks. For this reason, verification and restraint are indispensable. It is obligatory upon Muslims to withhold from entering into many affairs until they are clarified. They must strive to understand the speech of Allah ﷻ, namely the Qurʾān, and the speech of His Messenger ﷺ, namely the Sunnah, and to acquire sound comprehension (fiqh) of the religion. Understanding the religion serves as protection against tribulations. Mere memorisation without comprehension does not suffice. A person may memorise vast amounts, yet lack insight, and may even be no better than a layperson. Indeed, a layperson who recognises his ignorance and refrains from speaking may be superior to one who speaks abundantly without understanding.

The central issue is not the quantity of memorisation or speech, but depth of understanding. For this reason, the Prophet ﷺ said: “Perhaps the one to whom it is conveyed understands it better than the one who heard it.” (al-Bukhārī)

He ﷺ also said: “Perhaps the one who conveys knowledge does not understand it himself.” (Abū Dāwūd) A person may memorise and transmit knowledge, yet fail to comprehend it. True understanding is a divine gift from Allah ﷻ, granted to whom He wills. Whoever nurtures it benefits, and whoever neglects it loses it. His statement, “Do not act in haste and do not enter into anything from it until you ask and see,” provides profound guidance regarding religious speech that impresses or attracts attention. As for worldly matters, they do not require such scrutiny. However, religious speech must be examined carefully.

One must ask: Is this speech founded upon revelation and evidence, or upon philosophy and speculation? If it is based upon mere opinion, it is worthless and must be avoided. If it is grounded in the Qurʾān and Sunnah, then it is truth. One must not be deceived by eloquence, rhetorical skill, or emotional appeal. Rather, such speech must be weighed against revelation and the understanding of the righteous predecessors (al-salaf al-ṣāliḥ). One must also inquire about the speaker and consult the people of knowledge regarding him. New views and opinions that have no precedent among the Salaf should not be introduced. Anything without a foundation in their understanding may constitute deviation, and its harm may exceed its benefit.

The statements of the Companions serve as the scale by which religious matters are measured. They were the direct students of the Messenger of Allah ﷺ and received explanation and interpretation from him. They are therefore the closest to the truth among later generations.

No attention is given to those who belittle the Companions by saying, “They were men and we are men,” or “Times have changed.” The religion remains upright until the Day of Resurrection and does not change with time or circumstance. What may change is human reasoning and interpretation, which may be correct or mistaken. The religion itself is preserved, for it was revealed by the All-Wise, the Most Praiseworthy. For this reason, the Salaf advised: “Adhere to the Book of Allah and the Sunnah of His Messenger upon the understanding of the Salaf al-Ṣāliḥ.” One must not derive religion from personal opinion or unverified sources. His statement, “or any of the scholars,” refers to the recognised scholars who followed the methodology of the Companions and transmitted knowledge faithfully through them from the Messenger ﷺ. His statement, “If you find a narration from them concerning it, then hold tightly onto it,” means that whatever conforms to the way of the Companions must be adhered to firmly. His statement, “do not exchange it for anything,” means that the statements of the Salaf must not be replaced with the opinions of later individuals. His statement, “nor give anything precedence over it,” means that nothing should be preferred over their guidance, lest one fall into misguidance and punishment.

Allah ﷻ says:

۞ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا ۞
“Those on whom Allah has bestowed His Grace, of the Prophets, the Ṣiddīqūn, the martyrs, and the righteous. How excellent these companions are.” ۞ (al-Nisāʾ 4:69)

This is the path to Paradise. Whatever opposes it is the path to Hellfire.

Allah ﷻ also says:

۞ وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ ۞
“And verily, this is My Straight Path, so follow it, and follow not other paths, for they will separate you from His Path. This He has ordained for you, that you may become al-Muttaqūn.” ۞ (al-Anʿām 6:153)

The path of Allah ﷻ is one. All other paths are numerous, and each is associated with a devil from among mankind and jinn. These paths lead to confusion and misguidance, whereas the Straight Path is singular, clear, and free from contradiction. Whoever adheres to it will never be led astray.

References

Ṣāliḥ ibn Fawzān al-Fawzān (b. 1354 AH / 1933 CE), Ithāf al-Qārī fī Sharḥ al-Sunnah li-al-Barbahārī, 2 vols, Maktabat al-Rushd, Riyadh, 2003, vol. 1, pp. 102–109.

1. Muḥammad ibn Ismāʿīl al-Bukhārī (d. 256 AH / 870 CE), Ṣaḥīḥ al-Bukhārī, ed. Muḥammad Zuhayr ibn Nāṣir al-Nāṣir, Dār Ṭawq al-Najāh, Riyadh, 2001, vol. 2, p. 1654.

2. Sulaymān ibn al-Ashʿath Abū Dāwūd (d. 275 AH / 889 CE), Sunan Abī Dāwūd, ed. Muḥammad Muḥyī al-Dīn ʿAbd al-Ḥamīd, Dār al-Fikr, Beirut, 1994, Ḥadīth no. 1679.

3. Abū Muḥammad al-Ḥasan ibn ʿAlī ibn Khalaf al-Barbahārī (d. 329 AH / 941 CE), Sharḥ al-Sunnah, ed. Khālid ibn Qāsim al-Raddādī, Dār al-Salaf, Riyadh, 1993.