al_etidaal_gn

Together with everything said above it is also necessary to note that it is not permissible
to call anyone a kaafir without proper proof from the Shariah. I have already written
about this in Question 4 of this letter.
The topic discussed above only came in-between as a matter of interest. Those who
denounce and insult the Ulema should take careful note of these points.
The Pious Ulema and the Learned Ulema
THE FOURTH POINT in this context of the discussion on the Ulema, is also worth
considering: On the one hand we have a man with the best personal qualities, personal
accomplishments and high character, and on the other hand we have a man endowed with
great knowledge, understanding, academic ability and insight. These two should never be
confused. Similarly, it is wrong to think that a person with the best qualities of piety and
righteousness must necessarily also be endowed with similar depth of knowledge, insight
and understanding. It is not so that everyone who possesses great learning must ecessarily
also be a possessor of perfection or near perfection in morals and character. If it had been
so then every scholar or AIim would also have been the greatest Shaikh of sufism, and
then it would not have been necessary for the sufis to proceed to Khanqahs (in seclusion)
for correcting personal qualities and for self-improvement. It would not have been
necessary for the Shaikhs of the sufi orders to have had to struggle along austere and
ascetic paths and ways towards true righteousness.
The question may be asked: But why is that the Sahabah (Radiallahu anhum) were
endowed with all these qualities viz: Knowledge as well as piety? This
comprehensiveness of the Sahabah (Radiallahu anhum) was a special gift from Allah for
them alone because it was necessary to acquire and spread everything they learnt from
Rasulullah (Sallallahu Alayhi Wasallam). It was necessary that every kind of light that
eminated from Rasulullah (Sallallahu Alayhi Wasallam’s) source of light, had to be made
known. However, soon after the era of the Sahabah (Radiallahu anhum) from the time of
the Ta’bien onwards, separate groups of Ulema of Hadeeth, Ulema of Jurisprudence,
Ulema of Quranic interpretation and sufis etc., came into being - specialists in particular
fields. No doubt among these Ulema there were those who were specialists in many fields
and men of varied virtues and even today there still are some like that. But most of them
were specialists in one field or another. Hence, to assume generally that when a man has
reached a certain rank in knowledge and academic ability, he must, as a matter of course,
also be on the same rank as far as personal character, virtue and righteousness are
concerned, is folly. This shows a clear lack of knowledge of the gradual changes brought
about by the times.
No one can deny the fact that for the proper appreciation and benefit of knowledge, inner
attainments and cardinal virtues are adornments and most necessary. But their acquisition
is not indispensible for the attaining of knowledge. Knowledge does not depend on it.
Then also it is noteworthy that there is a difference between what is considered to be
moral virtue and righteousness by the Ulema on the one hand and by the Shaikhs on the
Al- Eti’daal Fi Maraatibur- Rijaal 137