- http://www.scribd.com/doc/39980937/%D8%A7%D9%84%D8%A2%D8%AF%D8%A7%D8%A8-%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9-%D9%84%D9%84%D8%A3%D8%B7%D9%81%D8%A7%D9%84-Full-Book-Arabic-to-English
- http://www.scribd.com/doc/39217820/A-Quick-Glance-REVIEW-Summer-2010
- http://www.scribd.com/doc/39182784/Summer-School-Booklet-of-2010
- http://www.scribd.com/doc/23978596/Explanation-of-Important-Lessons
- http://www.scribd.com/doc/40555066/Basic-Principles-on-the-Subjects-of-Tawheed-Fiqh-and-%E2%80%98Aqeedah
- http://www.scribd.com/doc/21656561/English-Important-Lesson-for-Every-Muslim
- http://www.scribd.com/doc/40555673/5-Thalaathatul-Usool-Memorization-Chart
- http://www.scribd.com/doc/40555694/21-sajdatus-sahw
- http://www.scribd.com/doc/27336167/Prophets-Way-of-Prayer
Sunday, October 31, 2010
Books for classes
Monday, October 25, 2010
Manners of Seekers of ilm in the gathering of ilm
Eagerness of the Salaf upon the gatherings of knowledge
And it is fitting upon the student who is learning that he should keenly attend the gatherings of knowledge and that he should eat from its gardens, just as was encouraged by the Imaam of the pious ones, the Prophet (sallallahu alayhi wa sallam). He (sallallahu alayhi wa sallam) said, “When one of you passes by the gardens of Paradise then take from them” The Companions said, "And what are the gardens of Paradise, O Messenger of Allaah?" So he said, “The circles of Remembrance. Because Allaah, the Most High, has Angels who travel around seeking out the gatherings of Remembrance, so when they come upon them they surround them.” 15 So when the scholar and the teacher have laid down a day for the students, it is not fitting that anyone should keep away from that appointment unless he is prevented from it with something sufficient as an excuse. Whoever knows the excellence of knowledge and its delight will never cease to seek an increase in that, he will always be keen upon that knowledge and he will be insatiable. 15 A hadeeth that is hasan due to its supports, as I have clarified in Saheeh Kitaabil-Adhkaar wa da'eefih, (4/4).
How the Taabi'een gave respect to the Scholars and their Gatherings
The Taabi'een and those after them followed this same way. Mugheerah said, "We used to have awe of Ibraaheem just as the people would have awe of their ruler." 45 Ayyoob said, "A man used to sit with al-Hasan for three years but not ask him anything out of respect and awe of him." 'Abdur-Rahmaan Ibn Hurmulah al-Aslamee said, "No person would be bold enough to ask any question of Sa'eed ibn al-Musayyib until he asked permission from him." Ibnul-Khayyaat said in praise of Maalik ibn Anas, "Answers would be left and he would not be asked again out of awe and the people asking questions would lower the heads with their chins hanging down. He manifested the light of nobility and the honour of a king in piety. He was one held in awe even hough he was not a ruler." 45 And Ibraaheem was Ibraaheem ibn Yazeed ibn Qays an-Nakha'ee.
Correct Behavior of the Students
Al-Hasan said, "It used to be the case that a man would seek knowledge and would not remain for long before its effect would be seen in his humility, in his manners, upon his tongue and in his sight and in his hand." 47
It is befitting that the scholars cause their students to honour the gatherings of knowledge and cause them to have respect in the souls of their students. That they direct them and put them right if they make any mistake.
Ahmad ibn Sulaymaan al-Qattaan said, "It used to be the case with 'Abdur-Rahmaan ibn Mahdee that nobody would speak in his gathering, nor would anyone sharpen a pen, nor would anyone smile. If anyone spoke or sharpened a pen he would shout, put on his shoes and go to his house. Likewise with Ibn Numayr-and he was one of the strictest of the people in this. He would become angry and shout, and if he saw anyone sharpening a pen his face would alter. Also the people in the gathering of Wakee' would sit as if they were in prayer, and if he saw them doing anything he disliked he would put on his shoes and enter his house." 48
Aboo 'Aasim an-Nabeel said, "I witnessed Sufyaan ath-Thawree and a youth from the people of knowledge was present at his gathering, and he was behaving as if he were the head of the gathering, speaking out, showing his importance by the knowledge over those: older than him. So Sufyaan became angry and said, `The Salaf were not like this. One of them had not used to claim leadership, nor would he sit at the head of a gathering until he had sought this knowledge for thirty years. But you give yourself importance over those older than you. Get up and leave me, and I do not want to see you near my gathering." He said, "And I heard Sufyaan ath-Thawree say, `If you see a youth speaking out in the presence of the Shaikhs, even if he has reached a level of knowledge, then despair of his being good, because he has little shame." 49
Or the saying of Sufyaan ibn 'Uyainah, "'Ubaydullaah ibn 'Umar came to us in Koofah a long time ago. When he saw the students of knowledge and how badly the knowledge was being treated he said, `You have disgraced the knowledge and its people. If 'Umar had reached me and you he would have given us a painful beating.'" 53
47 All these reports are from Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/184~185) and Jaami Bayaan al-Ilm, (1/127). 48 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/193) 49 Reported by al-Bayhaqee in Al-Madkhal ilas-Sunanil-Kubraa', (no. 679). 53 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais-Saami', (1/405).
And it is fitting upon the student who is learning that he should keenly attend the gatherings of knowledge and that he should eat from its gardens, just as was encouraged by the Imaam of the pious ones, the Prophet (sallallahu alayhi wa sallam). He (sallallahu alayhi wa sallam) said, “When one of you passes by the gardens of Paradise then take from them” The Companions said, "And what are the gardens of Paradise, O Messenger of Allaah?" So he said, “The circles of Remembrance. Because Allaah, the Most High, has Angels who travel around seeking out the gatherings of Remembrance, so when they come upon them they surround them.” 15 So when the scholar and the teacher have laid down a day for the students, it is not fitting that anyone should keep away from that appointment unless he is prevented from it with something sufficient as an excuse. Whoever knows the excellence of knowledge and its delight will never cease to seek an increase in that, he will always be keen upon that knowledge and he will be insatiable. 15 A hadeeth that is hasan due to its supports, as I have clarified in Saheeh Kitaabil-Adhkaar wa da'eefih, (4/4).
How the Taabi'een gave respect to the Scholars and their Gatherings
The Taabi'een and those after them followed this same way. Mugheerah said, "We used to have awe of Ibraaheem just as the people would have awe of their ruler." 45 Ayyoob said, "A man used to sit with al-Hasan for three years but not ask him anything out of respect and awe of him." 'Abdur-Rahmaan Ibn Hurmulah al-Aslamee said, "No person would be bold enough to ask any question of Sa'eed ibn al-Musayyib until he asked permission from him." Ibnul-Khayyaat said in praise of Maalik ibn Anas, "Answers would be left and he would not be asked again out of awe and the people asking questions would lower the heads with their chins hanging down. He manifested the light of nobility and the honour of a king in piety. He was one held in awe even hough he was not a ruler." 45 And Ibraaheem was Ibraaheem ibn Yazeed ibn Qays an-Nakha'ee.
Correct Behavior of the Students
Al-Hasan said, "It used to be the case that a man would seek knowledge and would not remain for long before its effect would be seen in his humility, in his manners, upon his tongue and in his sight and in his hand." 47
It is befitting that the scholars cause their students to honour the gatherings of knowledge and cause them to have respect in the souls of their students. That they direct them and put them right if they make any mistake.
Ahmad ibn Sulaymaan al-Qattaan said, "It used to be the case with 'Abdur-Rahmaan ibn Mahdee that nobody would speak in his gathering, nor would anyone sharpen a pen, nor would anyone smile. If anyone spoke or sharpened a pen he would shout, put on his shoes and go to his house. Likewise with Ibn Numayr-and he was one of the strictest of the people in this. He would become angry and shout, and if he saw anyone sharpening a pen his face would alter. Also the people in the gathering of Wakee' would sit as if they were in prayer, and if he saw them doing anything he disliked he would put on his shoes and enter his house." 48
Aboo 'Aasim an-Nabeel said, "I witnessed Sufyaan ath-Thawree and a youth from the people of knowledge was present at his gathering, and he was behaving as if he were the head of the gathering, speaking out, showing his importance by the knowledge over those: older than him. So Sufyaan became angry and said, `The Salaf were not like this. One of them had not used to claim leadership, nor would he sit at the head of a gathering until he had sought this knowledge for thirty years. But you give yourself importance over those older than you. Get up and leave me, and I do not want to see you near my gathering." He said, "And I heard Sufyaan ath-Thawree say, `If you see a youth speaking out in the presence of the Shaikhs, even if he has reached a level of knowledge, then despair of his being good, because he has little shame." 49
Or the saying of Sufyaan ibn 'Uyainah, "'Ubaydullaah ibn 'Umar came to us in Koofah a long time ago. When he saw the students of knowledge and how badly the knowledge was being treated he said, `You have disgraced the knowledge and its people. If 'Umar had reached me and you he would have given us a painful beating.'" 53
47 All these reports are from Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/184~185) and Jaami Bayaan al-Ilm, (1/127). 48 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais Saami', (1/193) 49 Reported by al-Bayhaqee in Al-Madkhal ilas-Sunanil-Kubraa', (no. 679). 53 Al-Jaami' li-Akhlaaqir-Raawee wa Aadaabaais-Saami', (1/405).
Sunday, October 24, 2010
Obstacles in the Path of Seeking Knowledge
Obstacles in the Path of Seeking Knowledge
| AUTHOR: | Shaikh Muhammad 'Umar Bazmool |
| SOURCE: | His treatise At-Ta'seel fee Talab-il-'Ilm |
| PRODUCED BY: | Al-Ibaanah.com |
The Sixth Foundation: Obstacles in the Path of Seeking Knowledge
Since knowledge is a path that leads towards Paradise, and Paradise is surrounded by many dangers, this means that the path of knowledge is also surrounded by many dangers. So there are many things in it that the evilly-inclined soul dislikes.
And since knowledge facilitates the path to Paradise, and the Devil has made a covenant that he will cut off the path to Paradise, then indeed, the path of knowledge is a path in which the Devil places what deceptions he can in order to divert the person on the path away from his objective.
The origins for sins lie in three things: greed, jealousy and pride.
It was greed that cast our father Aadam out from Paradise. This is what the Devil whispered to him when he saw his eagerness for Paradise: “Then the Devil whispered suggestions to them both in order to uncover that which was hidden from them (before) of their private parts. He said (to them): ‘Your Lord did not forbid you from this tree save you should become angels or become of the immortals.’ And he (the Devil) swore by Allaah to them both (saying): ‘Verily, I am one of the sincere well-wishers for you both.’” [Surah Al-A’raaf: 20]
“Then the Devil whispered to him saying: ‘O Aadam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’” [Surah TaHa: 120]
It was jealousy that caused the enmity to occur between the two sons of Aadam, when they both brought sacrificial offerings and it was accepted from one of them but not from the other, who then raised his hand to kill the other one out of jealousy.
It was pride that brought Iblees into disbelief: “And (remember) when We said to the angels: ‘Prostrate to Aadam.’ So they all prostrated except for Iblees – he refused and was proud and was one of the disbelievers.” [Surah Al-Baqarah: 35]
Since these three things are the foundations for all sin, and all offenses can be traced back to them, then indeed the distractions and obstacles of seeking knowledge can also be traced back to them!
Examples of this are as follows:
1. A student’s greed for knowledge – if he doesn’t pay attention to his other rights – may cause him to eventually abandon and squander knowledge. There are several scenarios for this, such as:
- When a student crams his daily schedule with acquiring knowledge, thus preoccupying himself with it every day, attending numerous classes and study circles. So his body does not rest, whereas your soul indeed has a right over you and your body also has a right over you. So you must give everything that has a right (over you) its due right.
- Greed may also bring a student to change from one form of knowledge to another before having completed the first one. By doing this, he deprives himself of having the correct understanding and command of both forms of knowledge. An example of this is when a student starts studying a book, then hears about another class in a different place, so he leaves off from finishing the first book with the instructor and goes to the other class.
All of this is as a result of greed. On the outset, this is good but it can lead to the opposite of what was intended. This reminds me of a statement made by one of the Salaf: “Verily, the Devil opens ninety-nine doors from the doors of good, just so that he can place you into one door from the doors of evil.”
Ibn Shihaab Az-Zuhree, may Allaah have mercy on him, once said to Yoonus bin Yazeed: “O Yoonus! Do not strive to surpass knowledge, for knowledge is like river basins – whichever of them you set out after, it will cut you off before you can reach it. Rather, you must take it with (the passage of) days and nights. And you must not take knowledge all at once for indeed whoever seeks to attain it all at once, it will leave him all at once. Rather, knowledge must be taken step by step, with (the passage of) days and nights.” [1]
2. Jealousy can prevent a student of knowledge from acquiring knowledge. Examples of this are:
- When a student envies his colleagues over seeking knowledge and lacks understanding over an issue. So he stubbornly refrains from asking them because he is jealous of them. So he doesn’t research or study with them, whereas the thing that gives knowledge life is consulting and reminding one another about it. Therefore, this deprives him from seeking knowledge.
- When a student envies his professor or teacher for what he has and as a result rebels against him in his class and doesn’t want him to teach and benefit the other students. So he feels that there is no difference between him and his teacher. This also prevents him from acquiring knowledge.
- When a person feels jealous of his colleagues because of their level of understanding and desire to learn, so he causes disturbances in the class to the point that he deprives them of the ability to benefit, out of jealousy. But he in fact is only depriving himself by doing this.
3. Pride can also prevent the student of knowledge from learning and education. Examples of this are:
- Perhaps Allaah has granted someone the ability to attain knowledge. But the envious arrogant person considers him to be lower than himself, so as a result of this, he doesn’t learn from him.
- Pride can prevent a person from seeking to learn something he doesn’t understand or from asking his teacher about it in order to understand it. In fact, seeking knowledge primarily due to pride can prevent him from sitting in the gatherings of the students of knowledge in front of shuyookh(teachers).
- A person may be jealous of his colleagues and thus refrain haughtily from asking them and trying to learn from them those issues he has difficulty with or those subjects he was not present for.
Al-Bayhaqee reported in Shu’ab-ul-Eemaan from Abu Haazim that he said: “You cannot be a scholar until you have three characteristics in you: (!) Do not transgress over those above you, (2) Do not look down with contempt at those below you, and (3) Do not take the worldly life in exchange for your knowledge.”
- Pride may lead a person to boast, make pretentious claims, and to argue with others, and these are things that are prohibited in the Religion. Jaabir bin ‘Abdillaah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “Do not acquire knowledge for the sake of competing with the scholars or to argue with the foolish or to take control over a gathering, for whoever does that, then (for him will be) the Hellfire, the Hellfire.” [2]
[1] Jaami’ Bayaan-il-‘Ilm wa Fadlihi (1/138)
[2] Shu’ab-ul-Eemaan (2/288)
Published: September 18, 2004 | Modified: September 18, 2004
THE EFFECT OF KNOWLEDGE AND GUIDANCE
THE EFFECT OF KNOWLEDGE AND GUIDANCE
By Shaykh Rabee’ bin Haadee al-Madkhalee
Taken from Mudhakkirah al-Hadeeth an-Nabawee
Source: www.al-ibaanah.com
Abu Moosaa al-Ash’aree (radee Allaahu `anhu) reported that the Prophet (sall-Allaahu `alayhi wa sallam) said: “The example of the guidance and knowledge that Allaah sent me with is like the example of abundant rain that fell upon the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance; and some of which was hard earth that held the water, and Allaah benefited the people through it. So they drank from it, let their animals drink from it and used it for cultivation. And some of the rain fell upon another portion of the land that was barren and it neither held the water nor brought forth vegetation. The first is the example of the person that comprehends Allaah’s Religion and benefits (from the knowledge) that Allaah sent me with, so he learns and then teaches others. The last example is that of a person who does not care for it and does not accept the guidance of Allaah that I was sent with.” (Reported by Al-Bukhaaree [1], Muslim [2] and Ahmad [3])
Narrator of the Hadeeth: He is Abu Moosaa al-Ash’aree, `Abdullaah bin Qais bin Saleem bin Hidaar, the well-known Companion. He migrated to Makkah, then to Abyssinia, then to Madeenah. The Messenger of Allaah put him in charge of one district of Yemen. He was courageous, a scholar and a doer of good deeds. `Umar bin Al-Khattaab appointed him as governor over Koofah and Basrah. He conquered Ahwaaz, Asbahaan and a number of other lands. He died in 50H.
Vocabulary in the Hadeeth:
Mathal: (Example) what is meant by it here is an amazing resemblance not a proverbial statement.
Hudaa: (Guidance) means that which leads one to what is being sought Ghaith Katheer: abundant rain
Naqiyyah: (fertile) means pure and fresh as occurs in another narration of the hadeeth
Kala’: (vegetation) is applicable to both wet and dry vegetation
`ushb: (grass) refers to fresh produce
Ajaadib: (hard earth) is the plural of jadab and it means the land that is solid and which doesn’t absorb water
Qi’aan: (barren land) is the plural of qaa’, which means a straight and smooth plain (land) that doesn’t produce vegetation.
An Explanation of this Parable:
The Prophet (sall-Allaahu `alayhi wa sallam) put forth an example likening what he came with from the Religion to the common rain, which comes to the people in the circumstance when they need it. Such was the circumstance with the people before the Prophet’s advent. So just as Allaah brings life to the dead earth through rain water, then such is the case with Allaah’s revelation, with which He brings life to the dead hearts.
Allaah says: “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men – like he who is in the darkness from which he can never come out?” [Soorah Al-An'aam: 122]
The light here refers to the light of revelation and the darkness refers to the darkness of ignorance, disbelief and misguidance. Then the Prophet (sall-Allaahu `alayhi wa sallam) likened those who hear what (guidance) he came with to the various type of earth, which rain falls upon.
1. So from among them is the scholar and doer of deeds, who teaches others. He bears the status of fresh earth that intakes the water and benefits itself with it and then produces vegetation thereby benefiting others.
2. And from among them is the one who gathers knowledge and strives to attain it, but doesn’t act upon its requirements or he doesn’t understand what he has gathered. However, he passes it on to others. So he bears the status of the earth upon which water settles, and which the people benefit from by using. This type of person was indicated by the Prophet (sall-Allaahu `alayhi wa sallam) in his saying: “May Allaah brighten (the face) of a man that hears a statement from me, retains it in memory and then passes it on just as he heard it.” [4]
3. And from among them is he who hears the knowledge but doesn’t preserve it or act upon it or pass it along to others. So it bears the status of the smooth barren land that neither intakes water nor passes it onto others.
He (sall-Allaahu `alayhi wa sallam) only joined the first two praiseworthy groups in this parable due to their sharing in giving off benefit. And he singled out the third condemned group due to there being no benefit in it.
So take hold of the prophetic knowledge my brother and act upon it, Allaah will raise you due to it. Allaah says: “Allaah will raise those who believe amongst you and those who have been given knowledge many levels.” [Soorah Al-Mujaadilah: 11]
And Allaah says: “Say: Are those who have knowledge equal to those who do not have knowledge?” [Soorah Az-Zumar: 9]
And stick to acting upon it and calling to it, as Allaah says: “And who is better in speech than the one who calls to Allaah and does righteous deeds and says: Indeed I am among the Muslims.” [Soorah Fussilat: 33]
And yearn to be from the first category, from those who accept this light (knowledge) that the Prophet Muhammad (sall-Allaahu `alayhi wa sallam) brought, for Allaah will put light into your heart due to it and bring life to it. The correct and good livelihood cannot come to be except with it (i.e. this knowledge).
And beware of being from the third category, from those who do not accept the guidance of Allaah nor have any concern for it.
Benefits from the Hadeeth:
1. The magnificence of the guidance and knowledge that the Prophet (sall-Allaahu `alayhi wa sallam) came with, which is the Qur’aan and the Sunnah and their effect in the lives of people.
2. People are in various levels with respect to their willingness to either accept or reject what the Messenger came with. People have different natures.
3. The virtue of knowledge, teaching and spreading good to the people.
4. The danger of turning away from what the Messenger of Allaah (sall-Allaahu `alayhi wa sallam) came with from the Book and the Sunnah from one aspect. This turning away (from knowledge) indicates the malicious natures of these opposers and their low status in the sight of Allaah.
Footnotes:
[1] Book of Knowledge: Chapter on the Virtue of the one who learns and teaches (no. 79)
[2] Book of Virtues: (no. 15), (2282)
[3] (4/399)
[4] Sunan Ibn Maajah (1/230)
By Shaykh Rabee’ bin Haadee al-Madkhalee
Taken from Mudhakkirah al-Hadeeth an-Nabawee
Source: www.al-ibaanah.com
Abu Moosaa al-Ash’aree (radee Allaahu `anhu) reported that the Prophet (sall-Allaahu `alayhi wa sallam) said: “The example of the guidance and knowledge that Allaah sent me with is like the example of abundant rain that fell upon the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance; and some of which was hard earth that held the water, and Allaah benefited the people through it. So they drank from it, let their animals drink from it and used it for cultivation. And some of the rain fell upon another portion of the land that was barren and it neither held the water nor brought forth vegetation. The first is the example of the person that comprehends Allaah’s Religion and benefits (from the knowledge) that Allaah sent me with, so he learns and then teaches others. The last example is that of a person who does not care for it and does not accept the guidance of Allaah that I was sent with.” (Reported by Al-Bukhaaree [1], Muslim [2] and Ahmad [3])
Narrator of the Hadeeth: He is Abu Moosaa al-Ash’aree, `Abdullaah bin Qais bin Saleem bin Hidaar, the well-known Companion. He migrated to Makkah, then to Abyssinia, then to Madeenah. The Messenger of Allaah put him in charge of one district of Yemen. He was courageous, a scholar and a doer of good deeds. `Umar bin Al-Khattaab appointed him as governor over Koofah and Basrah. He conquered Ahwaaz, Asbahaan and a number of other lands. He died in 50H.
Vocabulary in the Hadeeth:
Mathal: (Example) what is meant by it here is an amazing resemblance not a proverbial statement.
Hudaa: (Guidance) means that which leads one to what is being sought Ghaith Katheer: abundant rain
Naqiyyah: (fertile) means pure and fresh as occurs in another narration of the hadeeth
Kala’: (vegetation) is applicable to both wet and dry vegetation
`ushb: (grass) refers to fresh produce
Ajaadib: (hard earth) is the plural of jadab and it means the land that is solid and which doesn’t absorb water
Qi’aan: (barren land) is the plural of qaa’, which means a straight and smooth plain (land) that doesn’t produce vegetation.
An Explanation of this Parable:
The Prophet (sall-Allaahu `alayhi wa sallam) put forth an example likening what he came with from the Religion to the common rain, which comes to the people in the circumstance when they need it. Such was the circumstance with the people before the Prophet’s advent. So just as Allaah brings life to the dead earth through rain water, then such is the case with Allaah’s revelation, with which He brings life to the dead hearts.
Allaah says: “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men – like he who is in the darkness from which he can never come out?” [Soorah Al-An'aam: 122]
The light here refers to the light of revelation and the darkness refers to the darkness of ignorance, disbelief and misguidance. Then the Prophet (sall-Allaahu `alayhi wa sallam) likened those who hear what (guidance) he came with to the various type of earth, which rain falls upon.
1. So from among them is the scholar and doer of deeds, who teaches others. He bears the status of fresh earth that intakes the water and benefits itself with it and then produces vegetation thereby benefiting others.
2. And from among them is the one who gathers knowledge and strives to attain it, but doesn’t act upon its requirements or he doesn’t understand what he has gathered. However, he passes it on to others. So he bears the status of the earth upon which water settles, and which the people benefit from by using. This type of person was indicated by the Prophet (sall-Allaahu `alayhi wa sallam) in his saying: “May Allaah brighten (the face) of a man that hears a statement from me, retains it in memory and then passes it on just as he heard it.” [4]
3. And from among them is he who hears the knowledge but doesn’t preserve it or act upon it or pass it along to others. So it bears the status of the smooth barren land that neither intakes water nor passes it onto others.
He (sall-Allaahu `alayhi wa sallam) only joined the first two praiseworthy groups in this parable due to their sharing in giving off benefit. And he singled out the third condemned group due to there being no benefit in it.
So take hold of the prophetic knowledge my brother and act upon it, Allaah will raise you due to it. Allaah says: “Allaah will raise those who believe amongst you and those who have been given knowledge many levels.” [Soorah Al-Mujaadilah: 11]
And Allaah says: “Say: Are those who have knowledge equal to those who do not have knowledge?” [Soorah Az-Zumar: 9]
And stick to acting upon it and calling to it, as Allaah says: “And who is better in speech than the one who calls to Allaah and does righteous deeds and says: Indeed I am among the Muslims.” [Soorah Fussilat: 33]
And yearn to be from the first category, from those who accept this light (knowledge) that the Prophet Muhammad (sall-Allaahu `alayhi wa sallam) brought, for Allaah will put light into your heart due to it and bring life to it. The correct and good livelihood cannot come to be except with it (i.e. this knowledge).
And beware of being from the third category, from those who do not accept the guidance of Allaah nor have any concern for it.
Benefits from the Hadeeth:
1. The magnificence of the guidance and knowledge that the Prophet (sall-Allaahu `alayhi wa sallam) came with, which is the Qur’aan and the Sunnah and their effect in the lives of people.
2. People are in various levels with respect to their willingness to either accept or reject what the Messenger came with. People have different natures.
3. The virtue of knowledge, teaching and spreading good to the people.
4. The danger of turning away from what the Messenger of Allaah (sall-Allaahu `alayhi wa sallam) came with from the Book and the Sunnah from one aspect. This turning away (from knowledge) indicates the malicious natures of these opposers and their low status in the sight of Allaah.
Footnotes:
[1] Book of Knowledge: Chapter on the Virtue of the one who learns and teaches (no. 79)
[2] Book of Virtues: (no. 15), (2282)
[3] (4/399)
[4] Sunan Ibn Maajah (1/230)
The Disapproval of Acquiring Knowledge for other than the Sake of Worship
The Disapproval of Acquiring Knowledge for other than the Sake of Worship
A selected chapter from the classic treatise "Iqtidaa-ul-'Ilm-ul-'Amal" (Knowledge Mandates Action) by Al-Khateeb Al-Baghdaadee (D. 463H), may Allaah have mercy on him:
[119] Abu Sa’eed Muhammad bin Moosaa bin Al-Fadl bin Shaadhaan As-Sayrafee informed us in Naisapur: Abul-‘Abbaas Muhammad bin Ya’qoob Al-Asam narrated to us: Al-‘Abbaas bin Al-Waleed bin Mazeed Al-Bayrootee informed us, saying: My father informed me: Al-Awzaa'ee narrated to us, saying:
“I have been informed that it used to be said: ‘Woe to those who acquire (religious) knowledge for other than the sake of worship and to those who permit the unlawful due to doubtful arguments.”
[120] Al-Hasan bin ‘Alee Al-Jawharee informed us: Muhammad bin Al-‘Abbaas Al-Kharraaz narrated to us: Yahyaa bin Muhammad bin Saa’id narrated to us: Al-Husayn bin Al-Hasan Al-Marwazee narrated to us, saying: Ibn Al-Mubaarak informed us, saying: Bakaar bin ‘Abdillaah informed us, saying: I heard Wahb bin Munabbih say:
“Allaah, the Most High, said in His censure of the Rabbis (scholars) from amongst the Children of Israa’eel (i.e. Jews): ‘Will you learn for other than the sake of the Religion, and acquire knowledge for other than the sake of acting on it? Will you purchase the worldly life using deeds (meant) for the Hereafter? You wear the skins of sheep yet conceal (within yourselves) the souls of wolves. You quickly clean the filth that falls into your drinks yet you readily swallow the equivalent of mountains from the unlawful. You make the Religion burdensome upon the people like the weight of mountains, and you don’t assist them by even lifting up your pinky fingers. You prolong the prayer and whiten the garments. You illegally seize the wealth of the orphan and the widow. By My might, I swear that I will indeed strike you with a calamity in which the opinion of every opinionative person and the wisdom of every wise person (amongst you) will be led astray.’”
[121] Al-Hasan bin Abee Bakr informed us, saying: ‘Uthmaan bin Ahmad Ad-Daqaaq informed us: Al-Hasan bin Salaam narrated to us: Abu Nu’aim narrated to us: Abul-Jaabiyah narrated to us: Al-Farraa’ narrated to us, saying: Ash-Sha’abee said:
“Verily, we are not Fuqahaa (men of understanding). We merely listen to the Hadeeth and then narrate it (to others). Rather, the Fuqahaa are those who when they know something, act upon it.”
[122] Al-Hasan bin Muhammad Al-Khallaal narrated to us: ‘Umar bin Ahmad, the Admonisher, narrated to us: ‘Abdullaah bin Muhammad bin Ziyaad narrated to us: Al-‘Abbaas bin Al-Waleed bin Mazeed narrated to us, saying: My father narrated to us, saying: I heard Al-Awzaa’ee say:
“When Allaah desires evil for a people, He opens the door of argumentation for them and prevents them from (doing good) deeds.”
[123] Abu ‘Abdillaah Al-Husayn bin Ja’far As-Salmaasee informed us, saying: Ahmad bin Ibraheem bin Shaadhaan informed us: Ahmad bin Muhammad bin ‘Abdil-Kareem Al-Wasaawasee narrated to us: ‘Abdullaah bin Khubaiq narrated to us, saying: I heard Ibraaheem Al-Bakaa say: I heard Ma’roof bin Fayrooz Al-Kurkhee say:
“When Allaah intends good for a servant, He opens for him the door of actions and closes for him the door of argumentation. And when Allaah intends evil for a servant, He opens for him the door of argumentation and closes for him the door of actions.”
[124] Abul-Qaasim ‘Ubaydullaah bin ‘Umar bin Ahmad, the Admonisher, informed us, saying: My father narrated to me, saying: ‘Alee bin Muhammad Al-Misree narrated to us: Muhammad bin Zayd narrated to us that Ibn Suwayd said: Abu Nu’aim Al-Fadl bin Dukain narrated to us, saying: I entered into the presence of Zafar when he was at the point of death, so he raised his head up to me and said to me:
“O Abu Nu’aim, I wished that what we were upon (from seeking hadeeth) was instead tasbeeh(glorification of Allaah).”
Published: February 3, 2006
| AUTHOR: | Imaam Abu Bakr Al-Khateeb Al-Baghdaadee |
| SOURCE: | Iqtida-ul-'Ilm-ul-'Amal (pg. 77-79) |
| PRODUCED BY: | Al-Ibaanah.com |
A selected chapter from the classic treatise "Iqtidaa-ul-'Ilm-ul-'Amal" (Knowledge Mandates Action) by Al-Khateeb Al-Baghdaadee (D. 463H), may Allaah have mercy on him:
[119] Abu Sa’eed Muhammad bin Moosaa bin Al-Fadl bin Shaadhaan As-Sayrafee informed us in Naisapur: Abul-‘Abbaas Muhammad bin Ya’qoob Al-Asam narrated to us: Al-‘Abbaas bin Al-Waleed bin Mazeed Al-Bayrootee informed us, saying: My father informed me: Al-Awzaa'ee narrated to us, saying:
“I have been informed that it used to be said: ‘Woe to those who acquire (religious) knowledge for other than the sake of worship and to those who permit the unlawful due to doubtful arguments.”
[120] Al-Hasan bin ‘Alee Al-Jawharee informed us: Muhammad bin Al-‘Abbaas Al-Kharraaz narrated to us: Yahyaa bin Muhammad bin Saa’id narrated to us: Al-Husayn bin Al-Hasan Al-Marwazee narrated to us, saying: Ibn Al-Mubaarak informed us, saying: Bakaar bin ‘Abdillaah informed us, saying: I heard Wahb bin Munabbih say:
“Allaah, the Most High, said in His censure of the Rabbis (scholars) from amongst the Children of Israa’eel (i.e. Jews): ‘Will you learn for other than the sake of the Religion, and acquire knowledge for other than the sake of acting on it? Will you purchase the worldly life using deeds (meant) for the Hereafter? You wear the skins of sheep yet conceal (within yourselves) the souls of wolves. You quickly clean the filth that falls into your drinks yet you readily swallow the equivalent of mountains from the unlawful. You make the Religion burdensome upon the people like the weight of mountains, and you don’t assist them by even lifting up your pinky fingers. You prolong the prayer and whiten the garments. You illegally seize the wealth of the orphan and the widow. By My might, I swear that I will indeed strike you with a calamity in which the opinion of every opinionative person and the wisdom of every wise person (amongst you) will be led astray.’”
[121] Al-Hasan bin Abee Bakr informed us, saying: ‘Uthmaan bin Ahmad Ad-Daqaaq informed us: Al-Hasan bin Salaam narrated to us: Abu Nu’aim narrated to us: Abul-Jaabiyah narrated to us: Al-Farraa’ narrated to us, saying: Ash-Sha’abee said:
“Verily, we are not Fuqahaa (men of understanding). We merely listen to the Hadeeth and then narrate it (to others). Rather, the Fuqahaa are those who when they know something, act upon it.”
[122] Al-Hasan bin Muhammad Al-Khallaal narrated to us: ‘Umar bin Ahmad, the Admonisher, narrated to us: ‘Abdullaah bin Muhammad bin Ziyaad narrated to us: Al-‘Abbaas bin Al-Waleed bin Mazeed narrated to us, saying: My father narrated to us, saying: I heard Al-Awzaa’ee say:
“When Allaah desires evil for a people, He opens the door of argumentation for them and prevents them from (doing good) deeds.”
[123] Abu ‘Abdillaah Al-Husayn bin Ja’far As-Salmaasee informed us, saying: Ahmad bin Ibraheem bin Shaadhaan informed us: Ahmad bin Muhammad bin ‘Abdil-Kareem Al-Wasaawasee narrated to us: ‘Abdullaah bin Khubaiq narrated to us, saying: I heard Ibraaheem Al-Bakaa say: I heard Ma’roof bin Fayrooz Al-Kurkhee say:
“When Allaah intends good for a servant, He opens for him the door of actions and closes for him the door of argumentation. And when Allaah intends evil for a servant, He opens for him the door of argumentation and closes for him the door of actions.”
[124] Abul-Qaasim ‘Ubaydullaah bin ‘Umar bin Ahmad, the Admonisher, informed us, saying: My father narrated to me, saying: ‘Alee bin Muhammad Al-Misree narrated to us: Muhammad bin Zayd narrated to us that Ibn Suwayd said: Abu Nu’aim Al-Fadl bin Dukain narrated to us, saying: I entered into the presence of Zafar when he was at the point of death, so he raised his head up to me and said to me:
“O Abu Nu’aim, I wished that what we were upon (from seeking hadeeth) was instead tasbeeh(glorification of Allaah).”
Published: February 3, 2006
The Ways of Maintaining Knowledge
The Ways of Maintaining Knowledge
| AUTHOR: | Shaikh Muhammad 'Umar Bazmool |
| SOURCE: | His book "At-Ta'seel fee Talab al-'Ilm" (pg. 29-31) |
| PRODUCED BY: | Al-Ibaanah.com |
The Seventh Foundation: The Ways of Maintaining Knowledge
From the most significant ways of upholding and preserving knowledge is: (1) Acting on it, (2) teaching it to others, and (3) writing concerning it.
These three principles have been indicated in Allaah’s statement: “By the time. Verily, mankind is at loss – Except for those who believe and do righteous deeds and mutually advise one another towards truth and mutually advise one another towards patience.” [Surah Al-‘Asr]
Allaah has ruled that all of mankind is at loss, but then makes an exception to this for those who believe, so long as they remain believers. This is since they have acquired beneficial knowledge, then acted on it, then called others to this action and to the beneficial knowledge that is with them. So the most important way of consolidating knowledge is acting upon it, teaching it to others and writing about it.
Acting upon one’s knowledge is one of the most significant ways by which knowledge can become firmly rooted in a person. Rather, this is the primary objective for seeking knowledge. It has been reported on the Salaf that they used to say: “Knowledge summons actions, so if it does not respond, it departs.”
Wakee’ said: “We would seek assistance for memorizing hadeeth, by acting upon them.” [1]
What falls under the subject of acting upon knowledge is the talk about one’s abandonment of committing sins and acts of disobedience. This is since falling into these acts contradicts everything that knowledge mandates.
There are some famous verses that elaborate this understanding further:
“I complained to Wakee’ about my poor memory
So he advised me to abandon sins
And he informed me that knowledge is a virtue
And Allaah’s virtue is not given to a sinner.”
Muhammad bin an-Nadr Al-Haarithee said: “It used to be said that the first instruction (for knowledge) was: Remaining silent for it (i.e. knowledge), then listening to it, then memorizing it, then acting upon it, then spreading it.”
Sufyaan said: “The scholar does not argue nor does he flatter (others). He only spreads the wisdom of Allaah. If it is accepted from him, he praises Allaah. And if it is rejected, he praises Allaah.” [2]
Jaabir reported: “Learn to remain silent, then learn to be refrained, then acquire knowledge, then learn to act on it, then spread it.” [3]
They would also be eager to act upon the ahaadeeth that would reach them from Allaah’s Messenger (sallAllaahu 'alayhi wa sallam), even if there did not appear any directive towards worship in them. This was only done because of their attempt to follow the chosen one (sallAllaahu 'alayhi wa sallam).
‘Abdur-Rahmaan bin Mahdee reported: I heard Sufyaan say: “No hadeeth from the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) was ever conveyed to me except that I acted upon it, even if it was just once.” [4]
And Ahmad bin Hanbal, may Allaah have mercy on him, said: “I never wrote down a hadeeth except that I acted upon it. This was such that it reached me that the Prophet (sallAllaahu 'alayhi wa sallam) was cupped (Hijaamah) and gave Abu Tayyibah a deenar. So I gave the blood-cupper a deenar when he cupped me.” [5]
So when a person is sincere with knowledge and acts upon it, his aspiration is for the Hereafter and he walks upon the earth in humility.
Ibraaheem bin Adham said: “Whoever seeks knowledge with true sincerity, in order to benefit the servants of Allaah with it and benefit himself, being unknown will be more beloved to him than being arrogant. This is what will cause him to increase in humility with regard to himself, exertion with regard to worship, fear from Allaah, longing for Him, and humbleness in front of the people – not caring for what goes on in the day and night of this worldly life.” [6]
Teaching knowledge also helps one to maintain it. This does not mean that one should actively seek to put himself forward before he is ready. Rather, what it means is that he strives to mutually confer his knowledge and give it to those colleagues who ask him about it, as well as those below him. So he teaches them and repeatedly holds lessons with them. This does not mean that he rushes to be their shaikh (teacher) or seeks leadership before his due time, for indeed these are from the great dangers, as the saying goes: “He becomes a raisin before becoming a dried grape.” And Ash-Shaafi’ee said: “If the young person is put in a leadership role, he is deprived of much good.”
Authoring on knowledge means that you write down the issues, arranging them in order and providing research for them based on the foundation of evidence. And it means that you collect the statements of the people of knowledge on every issue, writing them down and putting them in order, whilst avoiding the strange and irregular ones among them, in your earnest attempt to search for the truth.
We don’t mean by a student preoccupying himself with authoring that he strives hard in writing a book and giving it out to the people, since the student, at this stage, has not reached this level yet. Rather, he should present his books and writings to the scholars as well as those above him and those who preceded him in seeking knowledge, for the purpose of seeking their advice and heeding their statements and instructions. What is intended here is that writing down knowledge helps one to memorize and remember knowledge and its issues.
[1] Siyar A'alaam an-Nubalaa (6/228)
[2] Shu'ab-ul-Eemaan (2/288)
[3] Shu'ab-ul-Eemaan (2/288)
[4] Siyar A'alaam an-Nubalaa (7/242)
[5] Siyar A'alaam an-Nubalaa (11/213)
[6] Shu'ab-ul-Eemaan (2/288)
Published: July 17, 2005 | Modified: July 17, 2005
Brief Advice to Students of Knowledge
Brief Advice to Students of Knowledge
| AUTHOR: | Imaam 'Abdul-'Azeez bin 'Abdillaah bin Baaz |
| SOURCE: | A Markaz-ul-Albaanee Center Flyer |
| PRODUCED BY: | Al-Ibaanah.com |
All praise be to Allaah and may the peace and blessings be on His Messenger, our Prophet Muhammad, his family and companions.
There is no doubt that seeking knowledge is from the most virtuous acts of worship. And it is from the causes that bring about the success of Paradise and honor for those who act on it. From the most important of matters, is that one have sincerity in his search for knowledge, and this is by making his studying for the sake of Allaah and not for any other objective. This is because this is the way for one to derive benefit from it and a means for successfully attaining the highest of positions in this world and the next.
It is reported in the Hadeeth that the Prophet (sallAllaahu 'alayhi wa sallam) said: "Whoever learns some knowledge, by which Allaah's Face is sought, but he doesn't learn it except to achieve some worldly goal by it, he will not smell the fragrance of Paradise on the Day of Judgement." - Reported by Abu Dawood with a hasan (sound) chain of narration.
At-Timidhee reported a hadeeth with a chain in which there is some weakness, that the Prophet (sallAllaahu 'alayhi wa sallam) said: "Whoever seeks knowledge to compete with the scholars or to debate with the ignorant ones or so that the people's faces can turn towards him, then Allaah will enter him into the Hellfire."
So I advise every student of knowledge and every Muslim to have sincerity with Allaah in all of their actions, acting on the words of Allaah:
"So whoever hopes for meeting his Lord, then let him do righteous deeds and not mix anyone (or thing) with the worship of His Lord." [Surah Al-Kahf: 110]
In Saheeh Muslim, the Prophet is reported to have said: "Allaah said: 'I am the most free of all those who are mixed in worship with Me from shirk. Whoever does a deed in which he mixes someone else along with Me (in the worship), I abandon him and his shirk.'"
Likewise, I advise the student of knowledge and every Muslim to fear Allaah and to acknowledge that Allaah is watching Him in every matter, acting on Allaah's statement:
"Verily those who fear their Lord with the unseen (i.e. they do not see Him), they will have forgiveness and a great reward." [Surah Al-Mulk: 12]
And His saying: "And whoever fears the position of His Lord will have two Gardens." [Surah Ar-Rahmaan: 46]
Some of the Salaf said: "The pinnacle of knowledge is fear of Allaah." And 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said: "It is sufficient as knowledge that one fear Allaah. And it is sufficient as ignorance that one is deceived about this." And some of the Salaf said: "Whoever is the most knowledgeable about Allaah, he is the most fearing of Him." What indicates the correctness of this understanding is the saying of the Prophet (sallAllaahu 'alayhi wa sallam): "As for me, by Allaah, I am the most fearing of Allaah amongst you and the most dutiful (having Taqwaa) to Him amongst you." - Reported by Al-Bukhaaree and Muslim.
So every time the servant's knowledge of Allaah becomes strengthened, this is a means for the perfection of his Taqwaa and Ikhlaas, and his stopping at the limits (set by Allaah), and his refraining from sinful acts. This is why Allaah said: "Verily, only those who fear Allaah from His servants are the knowledgeable ones (i.e. the scholars)." [Surah Al-Faatir: 28]
So the ones who are knowledgeable of Allaah and His Religion, they are the ones who fear Him the most and who are the most dutiful to him from amongst the people. At the head of them are the messengers and prophets, 'alayhim as-Salaam, and then those that follow them in goodness.
This is why the Prophet (sallAllaahu 'alayhi wa sallam) informed us that from the signs of success is that the servant of Allaah acquires fiqh (or understanding) of the Religion, as He said: "Whoever Allaah wants good for, He gives him understanding of the Religion." - Reported by Al-Bukhaaree and Muslim from the hadeeth of Mu'awiyah (radyAllaahu 'anhu). This is for no other reason except due to the fact that understanding of the Religion will prompt the servant to establish Allaah's Commandments, to fear Him and to carry out His obligations and to stay away from those things that draw His displeasure. And it will call him towards good manners and righteous actions and in being sincere to Allaah and His servants.
So I ask Allaah that He grant us and all the students of knowledge, as well as all the Muslims, understanding of His Religion and perseverance upon it. And I ask that He grant us refuge from the evils of our souls and the evils of our actions. Indeed He is in charge of that and able to carry it out.
Published: July 16, 2005 | Modified: July 16, 2005
Advising the Seekers of Knowledge
Advising the Seekers of Knowledge
| AUTHOR: | Al-Khateeb Al-Baghdaadee |
| SOURCE: | Introduction of his classic book |
| PRODUCED BY: | Al-Ibaanah.com |
We give thanks to Allaah, the One free of all defects, for having guided us. And we ask Him to grant us the ability to act upon what He has given us knowledge of. Indeed, goodness cannot be attained, except by His granting and His assistance. Whomsoever Allaah leads astray, there is no one from His creation that can guide him. May Allaah send His blessings upon Muhammad (sallAllaahu 'alayhi wa sallam), the chief of the first and the last (of people), and upon his brothers from among the prophets and messengers. And upon those who follow the light (i.e. the Qur'aan) that was revealed to him (sallAllaahu 'alayhi wa sallam) until the Day of Recompense.
To proceed, I advise you O seeker of knowledge to have a sincere and pure intention in your search for knowledge. And that you exert yourself in acting upon what it necessitates (from action). For indeed knowledge is a tree and action is its fruit. And one can never be considered knowledgeable so long as he doesn't act upon what he has knowledge of.
It has also been stated: "Knowledge is a parent and action is its offspring." And "Knowledge comes with action, while narrating comes with investigating."
So do not feel satisfied with actions so long as you are lacking in knowledge. Nor feel satisfied with knowledge so long as you fall short of producing actions. Rather, combine them both, even if your share of the two is small.
And there is nothing worse than a scholar, whose knowledge the people abandon because of the corruption of his ways, nor an ignorant person whose ignorance the people accept because of what they see from his worship.
So a little of this (knowledge) along with a little of that (action) is what is most likely to save you in the end, when Allaah bestows His mercy upon His servant and completes his favor upon him. But as for laziness and negligence, love for ease and comfort, preferring the easy life and showing indifference, inclining towards leisure and relaxation, then the results of these characteristics are blameworthy, detestable and disastrous.
Knowledge leads to action, just as action leads to salvation. So if the action falls short of the knowledge, then the knowledge becomes a burden upon the one who possesses that knowledge. And we seek Allaah's refuge from knowledge that turns into a burden, is the cause of humiliation and which becomes a shackle on the neck of the one who possesses it.
Sahl bin Muzaahim (rahimahullaah) said: "The matter is more tighter upon a scholar than when one clenches his fist tightly, even though the ignorant person is not excused because of his ignorance (i.e. he will be held to account also). However, the scholar will receive a greater punishment if he abandons what he has knowledge of and doesn't act upon it."
So did those of our Salaf (predecessors) from the past reach the high levels that they reached except through sincerity in Creed (Beliefs), righteous actions and overwhelming abstinence of the attractive features of this worldly life? And did the wise people reach the greatest level of success (that they did) except by working hard in their efforts and being pleased with their easy accomplishments, while sacrificing the excess amount from their needs by giving it away to the poor and those who asked?
Is not the one who gathers books of knowledge just like the one who gathers gold and silver? Is not the one who has an intense greed for them just like the one who is eager and desirous of gold and silver? Is not the one who is deeply in love with them just like the one who treasures gold and silver?
So just as wealth does not benefit except by it being spent, then likewise, knowledge does not benefit except for one who acts upon it and carries out its obligations. So let each individual examine himself and take advantage of his time, for indeed the resting place (i.e. this world) is short, the (time for) departure is near, the road is hazardous, and deviating from it is common. The danger is great, the one who takes note has wisdom, Allaah, the Most High, is watching over, and to Him is the (final) recourse and return. "And whosoever does an atom's weight of good, he shall see it. And whosoever does an atom's weight of evil, he shall see it." [99: 7-8]
The Categorization of People with Regard to Knowledge
The Categorization of People with Regard to Knowledge
The Categorization of People with Regard to Knowledge
| AUTHOR: | Shaikh Muhammad 'Umar Bazmool |
| SOURCE: | At-Ta'seel fee Talab-il-'Ilm |
| PRODUCED BY: | Al-Ibaanah.com |
The Ninth Foundation:
People are divided into two categories with respect to knowledge: (1) Those who know, and (2) those who don’t know.
Those who don’t know are obligated to ask the people of knowledge and accept their statements, while expending what effort they can in order to know the proofs and evidences.
Allaah says: “And We did not send before you anyone except men that we gave revelation to. So ask the people of remembrance (knowledge) if you don’t know. With clear signs and books (We sent the Messengers). And We also sent down unto you the Reminder (i.e. Sunnah) so that you may explain clearly to the people what was revealed to them (i.e. the Qur’aan), and that they may give thought.”[Surah An-Nahl: 43-44]
The one who knows the religious ruling on an issue, based on its evidences, is from those who know. So he is a person of knowledge (‘aalim).
And whoever takes the opinion of someone else without knowing its proof, he is a blind-follower (muqallid), and not a person of knowledge. Ibn ‘Abdil-Barr relayed the consensus (Ijmaa’) that the blind-follower – who is the one who accepts the opinion of someone else without knowing its evidence – is not from the scholars.
And as for the one who knows an issue based on its evidence, while investigating the different views and proofs used on the issue, while taking the view that appears most correct to him, then he is aMujtahid.
As for the one who has knowledge of an issue based on its evidences, meaning that he has accepted the view for which the proofs are most convincing to him on that issue, without making efforts into examining or looking into the other (differing) opinions. So he only has knowledge of the most correct view based on its evidences. This person is a follower (muttabi’).
If the Mujtahid is one who abides by this methodology in all of the issues of knowledge and doesn’t restrict himself to just looking into the principles of one specific madh-hab, then this person is an absolute Mujtahid.
If he limits himself to investigating an issue by only looking into the principles of one particular madh-hab, then he is a limited Mujtahid.
So if his condition is that he performs Ijtihaad in all of the issues of the Religion, then he is a completeMujtahid.
And if his condition is Ijtihaad in just some issues, apart from others, then he is a partial Mujtahid. So with regard to an issue, a person can be a Mujtahid implementing partial Ijtihaad, and some another issue he could be a muttabi’ (follower), and yet in another issue, he could be a muqallid (blind-follower). This varies according to what is easy for him during the occurrence of an event that this issue relates to.
One must also beware of opinions. This refers to statements in the Religion of Allaah that have no authentic or considerable evidences.
You must also know, my brother, that the Qur’aan and the Sunnah serve as the foundation for opinion and they act as the standard by which opinion is determined. The opinion is not the standard used to determine the Sunnah. Rather, the Sunnah is the standard used to determine the opinion. So whoever doesn’t know the foundation will never attain the branch.
Ibn Wahb said: Maalik narrated to me that Iyyaas bin Mu’aawiyah said to Rabee’ah: “When something is built upon crookedness, it will never be able to straighten itself.” Maalik said: “He means by this, the Muftee that speaks based on a foundation, which he builds his speech on.” [1]
Ash-Shaafi’ee, may Allaah have mercy on him, said: “Whoever learns the Qur’aan, his value becomes magnified. And whoever speaks about Fiqh, his status becomes increased. And whoever records Hadeeth, his arguments become strengthened. And whoever looks into accounting, his views will become unerring. And whoever does not maintain himself, his knowledge will not benefit him.” [2]
Ibn Hibbaan, may Allaah have mercy on him, said: “Verily, in adhering to his Sunnah (sallAllaahu 'alayhi wa sallam) there is the most complete form of salvation and the most comprehensive form of nobility. Its lights cannot be doused nor can its arguments be refuted. Whoever adheres to it will be protected, and whoever opposes it will be condemned. This is since it is the stronghold and the firm support, whose merit is clear and whose rope is solid. Whoever holds onto it prevails and whoever opposes it becomes destroyed. So those who stick to it will be successful in the next life and blessed amongst the creatures in the present life.” [3]
[1] Jaami’ Bayaan-il-‘Ilm wa Fadlihi (2/166-172) with some very light abridgement and adaptions.
[2] Siyar A’alaam-in-Nubalaa: 10/24
[3] Saheeh Ibn Hibbaan (Al-Ihsaan): 1/86
Sunday, October 10, 2010
last 4 conditions
5 - Love which negates hate: one must love this statement (laa ilaha illa Allah), its implications, and its adherents who act according to its meanings. Also, one must love Allah and His Messenger, giving preference to loving them over all objects of love.
And of mankind are some who take (for worship) others besides Allâh as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allâh and that Allâh is Severe in punishment. (Al-Baqarah 2:165)
6 - Inqiyad: complience, submission, adherance as oppose to denial: one must sumbit himself to all that this magnificent statement requires of him - Allah almighty says, "and turn in repentance to your Lord and submit to Him (In Islam). [surah az-zumar: 39:54]
submission means complience to Allah's commands.
7 - Acceptance which negates rejection: one must accept all of the implications of this phrase, both with his heart and tongue, for Allah Almighty says: "say, 'we belive in Allah and that which has been sent down to us..." [2:136] - As for those who say it without accepting it, they are those about whom ALlah Almighty says,
Truly, when it was said to them: Lâ ilâha ill-Allâh "(none has the right to be worshipped but Allâh)," they puffed themselves up with pride (i.e. denied it). (As-Saffat 37:35) And (they) said: "Are we going to abandon our âliha (gods) for the sake of a mad poet? (As-Saffat 37:36)
8 - Disbelief in all that is worshipped other than Allah, Allah says,
There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Tâghût and believes in Allâh, then he has grasped the most trustworthy handhold that will never break. And Allâh is All-Hearer, All-Knower. (Al-Baqarah 2:256)
The Prophet sallallahu alayhe wa sallam said, "whoever says, 'laa ilaha illa Allah,' disbelieving in all that is worshipped other than Allah, his wealth and blood becomes inviolable, and his account is with Allah. [Muslim]
And of mankind are some who take (for worship) others besides Allâh as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allâh and that Allâh is Severe in punishment. (Al-Baqarah 2:165)
6 - Inqiyad: complience, submission, adherance as oppose to denial: one must sumbit himself to all that this magnificent statement requires of him - Allah almighty says, "and turn in repentance to your Lord and submit to Him (In Islam). [surah az-zumar: 39:54]
submission means complience to Allah's commands.
7 - Acceptance which negates rejection: one must accept all of the implications of this phrase, both with his heart and tongue, for Allah Almighty says: "say, 'we belive in Allah and that which has been sent down to us..." [2:136] - As for those who say it without accepting it, they are those about whom ALlah Almighty says,
Truly, when it was said to them: Lâ ilâha ill-Allâh "(none has the right to be worshipped but Allâh)," they puffed themselves up with pride (i.e. denied it). (As-Saffat 37:35) And (they) said: "Are we going to abandon our âliha (gods) for the sake of a mad poet? (As-Saffat 37:36)
8 - Disbelief in all that is worshipped other than Allah, Allah says,
There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Tâghût and believes in Allâh, then he has grasped the most trustworthy handhold that will never break. And Allâh is All-Hearer, All-Knower. (Al-Baqarah 2:256)
The Prophet sallallahu alayhe wa sallam said, "whoever says, 'laa ilaha illa Allah,' disbelieving in all that is worshipped other than Allah, his wealth and blood becomes inviolable, and his account is with Allah. [Muslim]
Sunday, October 3, 2010
Disbelief in all that is worshiped other than Allah.
Disbelief in all that is worshiped other than Allah. Allah says: "whoever disbelieves in the taghoot and believes in Allah, then he has grasphed the most trustworthy handhold. [albaqara: 256]
whoever says, "laa ilaha illa Allah" and disbelieves in all that is worshipped other than Allah, his wealth and blood become inviolable, and his account is with Allah. [muslim]
whoever says, "laa ilaha illa Allah" and disbelieves in all that is worshipped other than Allah, his wealth and blood become inviolable, and his account is with Allah. [muslim]
qubul: acceptance as oppose to rejection:
qubul: acceptance as oppose to rejection:
one must accept all of the implications of this phrase, both with his heart and tongue, becuase Allah says,
"say, 'we believe in Allah and that which has been sent down to us..'" [albaqara:136]
one must accept all of the implications of this phrase, both with his heart and tongue, becuase Allah says,
"say, 'we believe in Allah and that which has been sent down to us..'" [albaqara:136]
Inqiyad: adherance, complience, submission is another
Inqiyad: adherance, complience, submission is another
one must submit himself to all that this magnificent phrase requires of him.
Proof: Allah says: "and turn in repentance to your Lord and submit to Him in Islam". [azzumar: 39:54]
submission means complience to Allah's commands.
Allah says: "and whosoever submits his face to Allah, while he is a muhsin - good doer - then he has grasped the most trustworthy handhold. [luqman: 31:22]
one must submit himself to all that this magnificent phrase requires of him.
Proof: Allah says: "and turn in repentance to your Lord and submit to Him in Islam". [azzumar: 39:54]
submission means complience to Allah's commands.
Allah says: "and whosoever submits his face to Allah, while he is a muhsin - good doer - then he has grasped the most trustworthy handhold. [luqman: 31:22]
proofs..
Love which negates hate.
one must love this statement, its implications, and its adherents who act according to its meanings. also, one
must love Allah and His messenger giving preference to loving them over all objects of love.
And of mankind are some who take (for worship) others besides Allâh as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). (Al-Baqarah 2:165)
truthfulness negates lying: one must be truthful with Allah in his faith, truthful in his belief, truthful in his sayings, and truthful in the way he carries the message of Islam.
Sincerity as oppose to shirk.
one must perform all deeds and actions, sincerely and purely for Allah, seeking His pleasure. that intention
must not be corrupted or polluted in the least.
Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allâh. Those! They are the truthful. (Al-Hujurat 49:15)
“I bear witness that there is no true God worthy of being worshipped except Allaah, and I am His Messenger. The slave of Allaah who would meet Him without harboring any doubt about his (testimony) would enter al-Jannah (Paradise).” [Collected by Muslim].
one must love this statement, its implications, and its adherents who act according to its meanings. also, one
must love Allah and His messenger giving preference to loving them over all objects of love.
And of mankind are some who take (for worship) others besides Allâh as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). (Al-Baqarah 2:165)
truthfulness negates lying: one must be truthful with Allah in his faith, truthful in his belief, truthful in his sayings, and truthful in the way he carries the message of Islam.
Sincerity as oppose to shirk.
one must perform all deeds and actions, sincerely and purely for Allah, seeking His pleasure. that intention
must not be corrupted or polluted in the least.
Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allâh. Those! They are the truthful. (Al-Hujurat 49:15)
“I bear witness that there is no true God worthy of being worshipped except Allaah, and I am His Messenger. The slave of Allaah who would meet Him without harboring any doubt about his (testimony) would enter al-Jannah (Paradise).” [Collected by Muslim].
proofs.
the happiest of people with my intercession is he who says, laa ilaha illa Allah, sincerely from his heart
[albukhari]
and they were commanded not, but they should worhsip Allah and worship none but Him alone.
[surah albayinah: 5]
there is none that truthfully from his heart bears witness that none has the right to be worshipped except Allah and that Muhammad is His slave and Messenger, except that Allah will forbid upon him the hell fire [bukhari]
O you who believe, be afriad of Allah, and be with those who are true (in words and deeds) [attawbah: 9:119]
[albukhari]
and they were commanded not, but they should worhsip Allah and worship none but Him alone.
[surah albayinah: 5]
there is none that truthfully from his heart bears witness that none has the right to be worshipped except Allah and that Muhammad is His slave and Messenger, except that Allah will forbid upon him the hell fire [bukhari]
O you who believe, be afriad of Allah, and be with those who are true (in words and deeds) [attawbah: 9:119]
Friday, October 1, 2010
Three Required Characteristics for Seeking Knowledge
Three Required Characteristics for Seeking Knowledge
Tonight, we will begin with a very important and beneficial, Allaah-willing, introduction on the method of seeking knowledge. The reason for this talk is due to the great response and love for seekingp knowledge that we see from the youth, may Allaah bless them. However, many of them are not aware of the correct method for acquiring it. How should one seek knowledge? Some of them spend a long time, maybe years, seeking knowledge but they don’t achieve the level that others have achieved during that same amount of time. The reason behind this is due to his lack of adhering to the correct methodology with regard to seeking knowledge. This is the methodology by which if a student of knowledge adheres to it, he will achieve a share of what Allaah had decreed for him – a share that will benefit him; a share that is firm and established, which he will be able to convey to others in a clear and doubt-free manner.
Many of the youth read various writings – sometimes on the subjects of Hadeeth and sometimes on the subjects of Tafseer and Fiqh. They listen to and attend the gatherings of the people of knowledge. However, when they go back and examine themselves – i.e. those who have attended lectures for a year or two – they find that they have not fully understood the subject matter presented to them. Or perhaps they find that they have not acquired a lot of knowledge from this. Their attendance of lectures and lessons has not provided them with a well-founded basis of knowledge, which they can use as a way and method to follow and judge by. The reason for this is due to the lack of adhering to the correct method for seeking knowledge.
So a student of knowledge must follow a clear and defined methodology when seeking knowledge. If he fails to do so, he will divert from the correct path, which is why we see that many of them get fed-up and impatient with knowledge. They spend years studying, but then grow weary and tired and eventually give it up. Then some more years pass by and they go back to being regular common folk or reciters – something they never expected. So we would like for the new up and coming student of knowledge to abide by two characteristics:
First: He should adhere to the method of education that those people of knowledge before us adhered to, and due to which they became scholars, after having treaded upon this way.
Second: He should be prepared to sacrifice all of his time to seeking knowledge. And he must not get fed up with it regardless of what the situation is.
In his book “Al-Jaami’ Li-Akhlaaq-ir-Raawee wa Adaab as-Saami’”, Al-Khateeb Al-Baghdaadee reported: “One of the students of Hadeeth used to crave and yearn for seeking knowledge. So he would visit the elder teachers and sit in their gatherings. Then when some time had passed, he saw that he had not benefited at all and that he had not attained a great deal of knowledge. So he said: ‘I am not fit for this knowledge” and gave it up, since he thought that there was something wrong with his understanding or that he was not qualified for seeking knowledge. One day, after he had left off seeking knowledge for some time, he passed by a rock that had water falling on it, drop by drop. The continuous dripping of water had affected the rock to the point that it had made a hole in it. The man stood there for a while, contemplating and reflecting, and said: ‘This water, in spite of its softness, was able to have an effect on this rock, in spite of its hardness. And my mind and heart are not harder than this rock and neither is this knowledge any softer than the water.’ So he became determined to go back to seeking knowledge, which he did and excelled at. And he later became one of those referred to with regard to it.”
This shows you that a student of knowledge needs determination. He should not get tired and say: “I have studied and not learned anything!” Rather, he should go back to the cause. The cause is not found in his natural disposition. With regard to most of the youth or most of those who set out to seek knowledge, the cause is not that they don’t understand. Many of them do understand, but the reason why they are not able to acquire knowledge is because they have not followed the correct path and methodology, which produced the people of knowledge that came before us. This path is simple and easy, and it is easier than the paths that many of the people take today.
Once this point becomes clear, the following important question should come to mind, which is often repeated and which many of the youth continuously ask, and it is: What is the correct way for seeking knowledge? How should a student of knowledge follow this way in accordance with the methodology that will enable him to become a (true) student of knowledge and have the ability to study, if Allaah grants him success in that? This is an extremely important question. Attending the gatherings of knowledge has many benefits to it – the greatest of which is that the student of knowledge comes out from these sittings fully understanding the subjects presented to him such that he is able to make others understand what he has understood.
First: The student of knowledge must have the following necessary and binding characteristics and attributes in his quest for attaining knowledge:
1. The first and greatest of these characteristics is that he must be sincere to his Lord when seeking knowledge. This is since seeking knowledge is an act of worship and the angels, as stated in an authentic hadeeth, lower their wings for the seeker of knowledge out of contentment for what he is doing. So this act of worship must be done sincerely for Allaah’s sake in order for it to be accepted and blessed by Allaah. This means that one should not seek knowledge in order to achieve some worldly position. One should not seek religious knowledge – knowledge of the Qur’aan and Sunnah – for the sake of status or to be heard or so that he may become a teacher or a lecturer or famous or so that he can give lessons and so on. Rather, his intention behind seeking knowledge should be to worship Allaah and remove ignorance from himself. This is so that he may worship Allaah upon knowledge and clear insight.
So therefore, being sincere in seeking knowledge means that (1) one’s intention is for the sake of Allaah and not to attain some worldly position; and that (2) one intends to remove ignorance from himself. Imaam Ahmad was once asked: “How should one have sincerity with regard to knowledge?” He replied saying: “Sincerity in knowledge is that a person intends to uplift ignorance from himself. This is since a person with knowledge and a person that is very ignorant are not equal.”
Allaah says: “Is one who is obedient to Allaah, prostrating himself and standing in prayer during the hours of the night, fearing the Hereafter and hoping for the Mercy of His Lord (like one who disbelieves)? Say: Are those who know equal to those who don’t know?” [Surah Az-Zumar: 9]
And He says in Surah Al-Mujaadilah: “Allaah will raise those who believe amongst you and those who were given knowledge many levels.” [Surah Al-Mujaadilah: 11]
So Allaah has given preference to those who have knowledge over those who don’t. The person who seeks knowledge in order to worship Allaah upon clarity and to remove ignorance from himself and so that he can live his life in accordance with what Allaah has legislated – this is the one who is truly sincere (in his search for knowledge). He is sincere because his intention was for the sake of Allaah. His intention was to free himself from being a follower of desires and from being ignorant and a blind follower.
Sincerity is the first of these conditions and the primary characteristic and attribute that the student of knowledge must have. The proper characteristics and attributes one should have are many, such that numerous books and writings, big and small, have been authored on them. However, we will only mention from those characteristics, those that concern us in this discussion.
Second: One must apply gentleness and proceed in a slow and calm manner in his search for knowledge. This is since the Prophet (sallAllaahu 'alayhi wa sallam) informed us, in general terms, saying: “Verily, Allaah loves gentleness in every affair.” Seeking knowledge falls under this in the general sense. The Prophet (sallAllaahu 'alayhi wa sallam) also said: “Gentleness does not enter something except that it beautifies it.” Knowledge and studying fall under this.
What does it mean to “apply gentleness?” It means that one should not seek to achieve knowledge all at once, as Ibn Shihaab Az-Zuhree, the famous Imaam from the Taabi’een, once said: “Whoever seeks to attain knowledge in one shot, it will leave from him in one shot. Rather, knowledge is to be sought with the passage of days and nights.”
A poet elaborated more on this understanding, saying:
“Knowledge today and tomorrow the same,
By doing this a man will attain wisdom,
Through choosing knowledge, which is to be gathered,
Since a stream is nothing more than a collection of droplets.”
So gentleness is something that is required. But how is this gentleness to be applied? It is by not desiring to attain knowledge all at once, i.e. in one shot. For example, a person wishes to gain knowledge of Tafseer, so he goes and reads the “Tafseer” of Ibn Jareer. The Tafseer of Ibn Jareer contains all aspects of Tafseer. So this person has sought to attain knowledge all at once. It is not possible for one to “start” and “finish” the Tafseer of Ibn Jareer. And if you were to ask him a question regarding it, nothing from the Tafseer would stick to his mind except for a small portion. He remembers that he read this and that he read that. But he will not be able to properly explain to you the meaning of a verse in the manner that is necessary. So then how is this gentleness to be applied? It is by seeking knowledge in gradual stages – this is the way that must be adhered to.
Likewise, we have the example of a man who intends to study the Science of Hadeeth, so he goes to the book “Nail-ul-Awtaar”, and begins with that, or he goes to “Fat’h-ul-Baaree” and says: “That’s it. I finished one chapter from Fat’h-ul-Baaree.” You should know that this type of person will never achieve the level of understanding that the people of knowledge are upon. He may become well-versed or an informed reader having scattered bits of information. But this is not the knowledge that serves as a foundation and which afterward will propel the one who has it to the level of a scholar, if Allaah so grants it.
The same goes for Fiqh. What have you read concerning Fiqh? He says: “I am reading “Al-Mughnee” or “I am reading the “Majmoo’(-ul-Fataawaa).” It can be honestly said that this person has not applied gentleness in his search for knowledge. He has sought to attain knowledge all at once. “Al-Mughnee” and “Al-Majmoo’” as well as the other larger works – the only ones who should preoccupy themselves with the (Fuqh) issues contained in them are the people of knowledge. As for the beginning student of knowledge, he should not read it from beginning to end. No doubt, he will at some point need to conduct research on a specific issue, in which case he will have to refer to the larger works. However, he should not read these books thoroughly as if he were reading through a novel.
Also, from the requisites of gentleness is that a student of knowledge should not preoccupy himself with the complex intricate issues. This is since, if while seeking knowledge, he preoccupies himself with intricate issues and complex subjects, he will eventually forget it and never acquire knowledge. The reason for this is because he has not established the proper foundation by which he can understand these complex and intricate (Fiqh) issues. Some of us go to classes that deal with extremely complex issues in which the students spend numerous long years and still have not finished it or they spend months on just one chapter alone, and so on, and they think that they have acquired knowledge. No. This is not the correct way since they has have not applied gentleness. And Allaah, the Mighty and Sublime, says: “But rather, be you Rabbaaniyeen (learned men) because of your teaching the Book and studying it.” [Surah Aali ‘Imraan: 79]
Concerning the part of the ayah: “Be you Rabbaaniyeen”, Abu ‘Abdillaah Al-Bukhaaree, may Allaah have mercy on him, interpreted it by saying: “The Rabbaanee is he who nurtures the people using the smaller aspects of knowledge before the bigger ones.” So this person who is well-versed in knowledge and teaching is he who raises the people upon the smaller aspects of knowledge before the bigger ones.
It is honorable for an instructor or student of knowledge, when teaching, to mention everything he knows about a specific issue. After preparing his lesson, he should mention everything that he remembers on the subject. This is an honorable characteristic. However, this is not beneficial for the one who is teaching since he is reviewing what he knows. The person with knowledge should only deliver what the audience needs. He should not deliver to the audience that which is over their level.
So one must apply gentleness – How should this gentleness be? The reply to this will come when we explain the correct method of seeking knowledge, and that is by seeking knowledge in stages.
Third: He must be persistent in his search for knowledge, giving it the dearest and sweetest parts of his time, and not the dead and lifeless parts of it. So if an individual reserves for knowledge and classes the times in which his mind is exhausted and his understanding is weak, he has opposed the correct method of seeking knowledge and is not being sincere to himself.
So therefore, you should give knowledge the best moments of your time, in which your mind is clear, strong and unoccupied. However, this will only happen if there is something else accompanying it. And that is when the student of knowledge is engulfed in knowledge day and night. He wakes up in the morning with knowledge filling his mind and he passes the evening in the same manner. His life revolves around knowledge.
When he wants to sleep, he has a book next to him, which he may need to reference for a particular (Fiqh) issue. This is why some of the scholars say: “If you see the books of a student of knowledge neatly arranged in order, then know that he has abandoned (reading) them.” If you pay an unexpected visit to a person and enter his library to find his books neatly arranged – each book in its proper place – this means that he does not look into them. There is no book on the floor, nor is there any book beside him, and if he has a table, there are no books on top of it – this indicates that he reserves a particular time for “reading”, as done by some hired educators. There is no such thing as ”study time” for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge.
The best period of time in a person’s life in which he can acquire knowledge is in the period of his adolescence. This is when he can devote all of his time to it. He should distribute his time for the various aspects of knowledge, leaving the best portions of it in which his memory is strong to the sciences that require the mind to be overworked, such as the sciences of Jurisprudence (Fiqh), Fundamental Principles (Usool), Grammar (Nahu) and so on. As for normal times, he should reserve that for subjects that do not require his mind to be overworked, such as the subjects of Interpreting the Qur’aan (Tafseer), Narrations (Hadeeth), Terminology of the Hadeeth (Mustalah) and so on. And the times in which his comprehension is at the weakest level, he should use for reading books on etiquettes, books on narrators, the biographies of narrators, history and so on – general learning.
So he is constantly preoccupied wherever he is. He is always busy with seeking knowledge. No amusement or company can deter him from that. This is why we see that the biggest mistake that some who think that they are students of knowledge commit is that they spend long hours in gatherings engaged in he said/she said talk and speech that does not result in knowledge. He will not become a student of knowledge this way. Rather, he will become something else depending on what he preoccupies his time with.
As for the student of knowledge, then his hopes, desires and aspirations are all preoccupied with seeking knowledge. The gathering in which there occurs discussions on seeking knowledge and a clarification of what Allaah has revealed in His Book or what the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) has stated – this is the place in which one can open his heart and broaden his mind. Or it could be in a place of education or in a place where there is an explanation of the knowledge that Allaah revealed. This is the place where the heart finds ease and relaxation.
So therefore, from the required characteristics that a student of knowledge must have is that he constantly engulf himself with knowledge. He should not give knowledge some of his time. Rather, he should give all of his time to it or a portion of it, such as the period of his adolescence – the period in which it is easy for one to acquire knowledge. This is why some of the predecessors would say: “Give knowledge all of yourself, and it will give you some of itself.” This is since knowledge is vast and its aspects are numerous and diverse. This is why when one of the Imaams of Hadeeth was on his deathbed, he would still be narrating hadeeth, telling his scribe to write it down – knowledge that was obtained even in a situation such as this.
This shows you the extent of his sincerity, following (of the Religion) and the fact that his heart was engulfed in knowledge. When Imaam Ahmad was suffering from his final sickness, at times, he would feel pain and groan out loud. So when one of his students came and heard him, he narrated to him with a chain of narration from Muhammad bin Sireen that Anas bin Maalik (radyAllaahu 'anhu) used to consider it detested (makrooh) to groan. After that, he did not hear Ahmad groan again until he passed away.
This mentality on the part of the student and the teacher is that which will enable the student of knowledge, through the Grace of Allaah, to become a scholar in the future, if Allaah wills. And this is the mentality which will enable him to benefit and cause him to always be preoccupied with knowledge – day and night, he is learning. He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age. Some people receive points of benefit from individuals that are younger than them (in age and knowledge), and so they feel arrogant towards him or they don’t give that point their full attention. The reason for this is because they have elevated themselves over the knowledge. And when one elevates himself over knowledge, he will not be from those who are able to acquire it.
Rather, a younger or smaller person may have some knowledge that an older or bigger person doesn’t. And likewise one who is younger or smaller may understand some aspects of knowledge whereas one who is older and bigger may not. But if he explains it to him, he should benefit from it. The scholars have mentioned a clear example for this, which is the story of prophet Sulaymaan and the hoopoe bird. Even though the hoopoe bird was lowly in terms of stature and composure and Sulaymaan was elevated in terms of stature, composure and position in the sight of Allaah and before all of creation, the hoopoe bird said to him: “I have grasped knowledge of something that you have not grasped. And I have come to you from Saba’ (Sheba) with certain news.” [Surah An-Naml: 22]
So the hoopoe bird knew something that Sulayman was unaware of. The people of knowledge have derived from this story that you should not be arrogant with someone that brings you a point of benefit (from knowledge), regardless if he is young and lowly or old and prominent.
These three characteristics are extremely important for the student of knowledge. There are other characteristics besides these, as I mentioned before to you, which you should look up in the books that were written about this subject.
Published: November 10, 2005 | Modified: November 15, 2005
| AUTHOR: | Shaikh Saalib bin 'Abdil-'Azeez Aali Shaikh |
| SOURCE: | A transcribed lecture: "Al-Manhajiyyah fee Talab-il-'Ilm" |
| PRODUCED BY: | Al-Ibaanah.com |
Tonight, we will begin with a very important and beneficial, Allaah-willing, introduction on the method of seeking knowledge. The reason for this talk is due to the great response and love for seekingp knowledge that we see from the youth, may Allaah bless them. However, many of them are not aware of the correct method for acquiring it. How should one seek knowledge? Some of them spend a long time, maybe years, seeking knowledge but they don’t achieve the level that others have achieved during that same amount of time. The reason behind this is due to his lack of adhering to the correct methodology with regard to seeking knowledge. This is the methodology by which if a student of knowledge adheres to it, he will achieve a share of what Allaah had decreed for him – a share that will benefit him; a share that is firm and established, which he will be able to convey to others in a clear and doubt-free manner.
Many of the youth read various writings – sometimes on the subjects of Hadeeth and sometimes on the subjects of Tafseer and Fiqh. They listen to and attend the gatherings of the people of knowledge. However, when they go back and examine themselves – i.e. those who have attended lectures for a year or two – they find that they have not fully understood the subject matter presented to them. Or perhaps they find that they have not acquired a lot of knowledge from this. Their attendance of lectures and lessons has not provided them with a well-founded basis of knowledge, which they can use as a way and method to follow and judge by. The reason for this is due to the lack of adhering to the correct method for seeking knowledge.
So a student of knowledge must follow a clear and defined methodology when seeking knowledge. If he fails to do so, he will divert from the correct path, which is why we see that many of them get fed-up and impatient with knowledge. They spend years studying, but then grow weary and tired and eventually give it up. Then some more years pass by and they go back to being regular common folk or reciters – something they never expected. So we would like for the new up and coming student of knowledge to abide by two characteristics:
First: He should adhere to the method of education that those people of knowledge before us adhered to, and due to which they became scholars, after having treaded upon this way.
Second: He should be prepared to sacrifice all of his time to seeking knowledge. And he must not get fed up with it regardless of what the situation is.
In his book “Al-Jaami’ Li-Akhlaaq-ir-Raawee wa Adaab as-Saami’”, Al-Khateeb Al-Baghdaadee reported: “One of the students of Hadeeth used to crave and yearn for seeking knowledge. So he would visit the elder teachers and sit in their gatherings. Then when some time had passed, he saw that he had not benefited at all and that he had not attained a great deal of knowledge. So he said: ‘I am not fit for this knowledge” and gave it up, since he thought that there was something wrong with his understanding or that he was not qualified for seeking knowledge. One day, after he had left off seeking knowledge for some time, he passed by a rock that had water falling on it, drop by drop. The continuous dripping of water had affected the rock to the point that it had made a hole in it. The man stood there for a while, contemplating and reflecting, and said: ‘This water, in spite of its softness, was able to have an effect on this rock, in spite of its hardness. And my mind and heart are not harder than this rock and neither is this knowledge any softer than the water.’ So he became determined to go back to seeking knowledge, which he did and excelled at. And he later became one of those referred to with regard to it.”
This shows you that a student of knowledge needs determination. He should not get tired and say: “I have studied and not learned anything!” Rather, he should go back to the cause. The cause is not found in his natural disposition. With regard to most of the youth or most of those who set out to seek knowledge, the cause is not that they don’t understand. Many of them do understand, but the reason why they are not able to acquire knowledge is because they have not followed the correct path and methodology, which produced the people of knowledge that came before us. This path is simple and easy, and it is easier than the paths that many of the people take today.
Once this point becomes clear, the following important question should come to mind, which is often repeated and which many of the youth continuously ask, and it is: What is the correct way for seeking knowledge? How should a student of knowledge follow this way in accordance with the methodology that will enable him to become a (true) student of knowledge and have the ability to study, if Allaah grants him success in that? This is an extremely important question. Attending the gatherings of knowledge has many benefits to it – the greatest of which is that the student of knowledge comes out from these sittings fully understanding the subjects presented to him such that he is able to make others understand what he has understood.
First: The student of knowledge must have the following necessary and binding characteristics and attributes in his quest for attaining knowledge:
1. The first and greatest of these characteristics is that he must be sincere to his Lord when seeking knowledge. This is since seeking knowledge is an act of worship and the angels, as stated in an authentic hadeeth, lower their wings for the seeker of knowledge out of contentment for what he is doing. So this act of worship must be done sincerely for Allaah’s sake in order for it to be accepted and blessed by Allaah. This means that one should not seek knowledge in order to achieve some worldly position. One should not seek religious knowledge – knowledge of the Qur’aan and Sunnah – for the sake of status or to be heard or so that he may become a teacher or a lecturer or famous or so that he can give lessons and so on. Rather, his intention behind seeking knowledge should be to worship Allaah and remove ignorance from himself. This is so that he may worship Allaah upon knowledge and clear insight.
So therefore, being sincere in seeking knowledge means that (1) one’s intention is for the sake of Allaah and not to attain some worldly position; and that (2) one intends to remove ignorance from himself. Imaam Ahmad was once asked: “How should one have sincerity with regard to knowledge?” He replied saying: “Sincerity in knowledge is that a person intends to uplift ignorance from himself. This is since a person with knowledge and a person that is very ignorant are not equal.”
Allaah says: “Is one who is obedient to Allaah, prostrating himself and standing in prayer during the hours of the night, fearing the Hereafter and hoping for the Mercy of His Lord (like one who disbelieves)? Say: Are those who know equal to those who don’t know?” [Surah Az-Zumar: 9]
And He says in Surah Al-Mujaadilah: “Allaah will raise those who believe amongst you and those who were given knowledge many levels.” [Surah Al-Mujaadilah: 11]
So Allaah has given preference to those who have knowledge over those who don’t. The person who seeks knowledge in order to worship Allaah upon clarity and to remove ignorance from himself and so that he can live his life in accordance with what Allaah has legislated – this is the one who is truly sincere (in his search for knowledge). He is sincere because his intention was for the sake of Allaah. His intention was to free himself from being a follower of desires and from being ignorant and a blind follower.
Sincerity is the first of these conditions and the primary characteristic and attribute that the student of knowledge must have. The proper characteristics and attributes one should have are many, such that numerous books and writings, big and small, have been authored on them. However, we will only mention from those characteristics, those that concern us in this discussion.
Second: One must apply gentleness and proceed in a slow and calm manner in his search for knowledge. This is since the Prophet (sallAllaahu 'alayhi wa sallam) informed us, in general terms, saying: “Verily, Allaah loves gentleness in every affair.” Seeking knowledge falls under this in the general sense. The Prophet (sallAllaahu 'alayhi wa sallam) also said: “Gentleness does not enter something except that it beautifies it.” Knowledge and studying fall under this.
What does it mean to “apply gentleness?” It means that one should not seek to achieve knowledge all at once, as Ibn Shihaab Az-Zuhree, the famous Imaam from the Taabi’een, once said: “Whoever seeks to attain knowledge in one shot, it will leave from him in one shot. Rather, knowledge is to be sought with the passage of days and nights.”
A poet elaborated more on this understanding, saying:
“Knowledge today and tomorrow the same,
By doing this a man will attain wisdom,
Through choosing knowledge, which is to be gathered,
Since a stream is nothing more than a collection of droplets.”
So gentleness is something that is required. But how is this gentleness to be applied? It is by not desiring to attain knowledge all at once, i.e. in one shot. For example, a person wishes to gain knowledge of Tafseer, so he goes and reads the “Tafseer” of Ibn Jareer. The Tafseer of Ibn Jareer contains all aspects of Tafseer. So this person has sought to attain knowledge all at once. It is not possible for one to “start” and “finish” the Tafseer of Ibn Jareer. And if you were to ask him a question regarding it, nothing from the Tafseer would stick to his mind except for a small portion. He remembers that he read this and that he read that. But he will not be able to properly explain to you the meaning of a verse in the manner that is necessary. So then how is this gentleness to be applied? It is by seeking knowledge in gradual stages – this is the way that must be adhered to.
Likewise, we have the example of a man who intends to study the Science of Hadeeth, so he goes to the book “Nail-ul-Awtaar”, and begins with that, or he goes to “Fat’h-ul-Baaree” and says: “That’s it. I finished one chapter from Fat’h-ul-Baaree.” You should know that this type of person will never achieve the level of understanding that the people of knowledge are upon. He may become well-versed or an informed reader having scattered bits of information. But this is not the knowledge that serves as a foundation and which afterward will propel the one who has it to the level of a scholar, if Allaah so grants it.
The same goes for Fiqh. What have you read concerning Fiqh? He says: “I am reading “Al-Mughnee” or “I am reading the “Majmoo’(-ul-Fataawaa).” It can be honestly said that this person has not applied gentleness in his search for knowledge. He has sought to attain knowledge all at once. “Al-Mughnee” and “Al-Majmoo’” as well as the other larger works – the only ones who should preoccupy themselves with the (Fuqh) issues contained in them are the people of knowledge. As for the beginning student of knowledge, he should not read it from beginning to end. No doubt, he will at some point need to conduct research on a specific issue, in which case he will have to refer to the larger works. However, he should not read these books thoroughly as if he were reading through a novel.
Also, from the requisites of gentleness is that a student of knowledge should not preoccupy himself with the complex intricate issues. This is since, if while seeking knowledge, he preoccupies himself with intricate issues and complex subjects, he will eventually forget it and never acquire knowledge. The reason for this is because he has not established the proper foundation by which he can understand these complex and intricate (Fiqh) issues. Some of us go to classes that deal with extremely complex issues in which the students spend numerous long years and still have not finished it or they spend months on just one chapter alone, and so on, and they think that they have acquired knowledge. No. This is not the correct way since they has have not applied gentleness. And Allaah, the Mighty and Sublime, says: “But rather, be you Rabbaaniyeen (learned men) because of your teaching the Book and studying it.” [Surah Aali ‘Imraan: 79]
Concerning the part of the ayah: “Be you Rabbaaniyeen”, Abu ‘Abdillaah Al-Bukhaaree, may Allaah have mercy on him, interpreted it by saying: “The Rabbaanee is he who nurtures the people using the smaller aspects of knowledge before the bigger ones.” So this person who is well-versed in knowledge and teaching is he who raises the people upon the smaller aspects of knowledge before the bigger ones.
It is honorable for an instructor or student of knowledge, when teaching, to mention everything he knows about a specific issue. After preparing his lesson, he should mention everything that he remembers on the subject. This is an honorable characteristic. However, this is not beneficial for the one who is teaching since he is reviewing what he knows. The person with knowledge should only deliver what the audience needs. He should not deliver to the audience that which is over their level.
So one must apply gentleness – How should this gentleness be? The reply to this will come when we explain the correct method of seeking knowledge, and that is by seeking knowledge in stages.
Third: He must be persistent in his search for knowledge, giving it the dearest and sweetest parts of his time, and not the dead and lifeless parts of it. So if an individual reserves for knowledge and classes the times in which his mind is exhausted and his understanding is weak, he has opposed the correct method of seeking knowledge and is not being sincere to himself.
So therefore, you should give knowledge the best moments of your time, in which your mind is clear, strong and unoccupied. However, this will only happen if there is something else accompanying it. And that is when the student of knowledge is engulfed in knowledge day and night. He wakes up in the morning with knowledge filling his mind and he passes the evening in the same manner. His life revolves around knowledge.
When he wants to sleep, he has a book next to him, which he may need to reference for a particular (Fiqh) issue. This is why some of the scholars say: “If you see the books of a student of knowledge neatly arranged in order, then know that he has abandoned (reading) them.” If you pay an unexpected visit to a person and enter his library to find his books neatly arranged – each book in its proper place – this means that he does not look into them. There is no book on the floor, nor is there any book beside him, and if he has a table, there are no books on top of it – this indicates that he reserves a particular time for “reading”, as done by some hired educators. There is no such thing as ”study time” for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge.
The best period of time in a person’s life in which he can acquire knowledge is in the period of his adolescence. This is when he can devote all of his time to it. He should distribute his time for the various aspects of knowledge, leaving the best portions of it in which his memory is strong to the sciences that require the mind to be overworked, such as the sciences of Jurisprudence (Fiqh), Fundamental Principles (Usool), Grammar (Nahu) and so on. As for normal times, he should reserve that for subjects that do not require his mind to be overworked, such as the subjects of Interpreting the Qur’aan (Tafseer), Narrations (Hadeeth), Terminology of the Hadeeth (Mustalah) and so on. And the times in which his comprehension is at the weakest level, he should use for reading books on etiquettes, books on narrators, the biographies of narrators, history and so on – general learning.
So he is constantly preoccupied wherever he is. He is always busy with seeking knowledge. No amusement or company can deter him from that. This is why we see that the biggest mistake that some who think that they are students of knowledge commit is that they spend long hours in gatherings engaged in he said/she said talk and speech that does not result in knowledge. He will not become a student of knowledge this way. Rather, he will become something else depending on what he preoccupies his time with.
As for the student of knowledge, then his hopes, desires and aspirations are all preoccupied with seeking knowledge. The gathering in which there occurs discussions on seeking knowledge and a clarification of what Allaah has revealed in His Book or what the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) has stated – this is the place in which one can open his heart and broaden his mind. Or it could be in a place of education or in a place where there is an explanation of the knowledge that Allaah revealed. This is the place where the heart finds ease and relaxation.
So therefore, from the required characteristics that a student of knowledge must have is that he constantly engulf himself with knowledge. He should not give knowledge some of his time. Rather, he should give all of his time to it or a portion of it, such as the period of his adolescence – the period in which it is easy for one to acquire knowledge. This is why some of the predecessors would say: “Give knowledge all of yourself, and it will give you some of itself.” This is since knowledge is vast and its aspects are numerous and diverse. This is why when one of the Imaams of Hadeeth was on his deathbed, he would still be narrating hadeeth, telling his scribe to write it down – knowledge that was obtained even in a situation such as this.
This shows you the extent of his sincerity, following (of the Religion) and the fact that his heart was engulfed in knowledge. When Imaam Ahmad was suffering from his final sickness, at times, he would feel pain and groan out loud. So when one of his students came and heard him, he narrated to him with a chain of narration from Muhammad bin Sireen that Anas bin Maalik (radyAllaahu 'anhu) used to consider it detested (makrooh) to groan. After that, he did not hear Ahmad groan again until he passed away.
This mentality on the part of the student and the teacher is that which will enable the student of knowledge, through the Grace of Allaah, to become a scholar in the future, if Allaah wills. And this is the mentality which will enable him to benefit and cause him to always be preoccupied with knowledge – day and night, he is learning. He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age. Some people receive points of benefit from individuals that are younger than them (in age and knowledge), and so they feel arrogant towards him or they don’t give that point their full attention. The reason for this is because they have elevated themselves over the knowledge. And when one elevates himself over knowledge, he will not be from those who are able to acquire it.
Rather, a younger or smaller person may have some knowledge that an older or bigger person doesn’t. And likewise one who is younger or smaller may understand some aspects of knowledge whereas one who is older and bigger may not. But if he explains it to him, he should benefit from it. The scholars have mentioned a clear example for this, which is the story of prophet Sulaymaan and the hoopoe bird. Even though the hoopoe bird was lowly in terms of stature and composure and Sulaymaan was elevated in terms of stature, composure and position in the sight of Allaah and before all of creation, the hoopoe bird said to him: “I have grasped knowledge of something that you have not grasped. And I have come to you from Saba’ (Sheba) with certain news.” [Surah An-Naml: 22]
So the hoopoe bird knew something that Sulayman was unaware of. The people of knowledge have derived from this story that you should not be arrogant with someone that brings you a point of benefit (from knowledge), regardless if he is young and lowly or old and prominent.
These three characteristics are extremely important for the student of knowledge. There are other characteristics besides these, as I mentioned before to you, which you should look up in the books that were written about this subject.
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