sincere—not simply because they imagine that they have become qualified for it. Rather, they must proceed carefully and gain long experience in this field, until they feel deep within themselves that they have become scholars in it. They should do so by comparing the results of their writings and critical studies with the judgements of the hadith masters and critics who preceded us in this discipline. If agreement with their judgements predominates, that will indicate that they have embarked upon the path to knowledge in this field.

This is the first point.

Secondly, some righteous contemporary scholars should attest to this on their behalf after examining some of their writings and critical studies. They should bear in mind al-Shatibi’s preceding counsel (p. 713), for it clearly states that it is a form of following one’s desires for a person to testify of himself that he is a scholar. I make this clear to every sincere seeker of knowledge by drawing his attention to Allah’s saying: “So ask the people of knowledge if you do not know.” It indicates, by implication, that Islamic society, with respect to knowledge and ignorance, consists of two groups: the people of knowledge—those learned in the Quran and the sunnah, and they are the few—and those who do not know, and they are the many. This is established by the explicit text of the Quran, as well as by observation and reality.

Once this is understood, let those referred to consider whether they belong to the few or to the many. In my view, if they are God-fearing, they will find themselves to be only among the many. They must then return to sound judgement and repent to their Lord for having placed themselves among the ranks of the people of knowledge. If it becomes apparent to them that they are indeed among them, they should take due care for their religion and ask those who are truly people of knowledge. If such scholars testify to this on their behalf, they should praise Allah and ask Him to increase them in His knowledge. Otherwise, they are deluded people, self-impressed and doomed, as their Prophet, peace and blessings be upon him, testified when he said: “Three things are destructive: obeyed avarice, followed desire, and a person’s self-admiration.” (1) How could it be otherwise, when he also said: “If you did not sin, I would fear for you something more serious than that: self-conceit, self-conceit”? “Surely in that is a reminder for whoever has a heart, or listens attentively while being fully present.”