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]



Footnotes:

[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)

The Disapproval of Acquiring Knowledge for other than the Sake of Worship

The Disapproval of Acquiring Knowledge for other than the Sake of Worship


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.



Footnotes:

[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]



Published: May 3, 2005 | Modified: May 3, 2005

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]



Footnotes:

[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