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Abul-Hasan 'Alee ibn Talhah ibn Muhammad al-Muqree رØمه الله informed us, saying: I heard Abul-Husayn Muhammad ibn Ahmad ibn Sam'oon رØمه الله, the admonisher, say:
"Everyone that doesn't look at what Allaah سبØانه وتعالى has mandated upon him due to (his) knowledge, the knowledge becomes a proof and a curse against him."
The best knowledge is the one accompanied by fear. [232]
Fear [of Allaah سبØانه Ùˆ تعالى] is to perceive, so to speak, the grandeur of Allaah سبØانه Ùˆ تعالى in the heart. When knowledge is accompanied by this quality, it is the highest and most beautiful form of knowledge, as praised in Allaah's speech:
"It is only those who have knowledge among His slaves who fear Allaah." [Soorah Faatir, 35:28]
In order to be a possessor of knowledge, and not merely a carrier of information, one must be characterised by this fear. The sign of this spiritual state is a strict obedience to the Sacred Law. One must understand that fear, in the absence of obedience to the Sacred Law, is in reality non-existent.
A contrasting state of being is when one acquires "knowledge" while accompanied by worldly desire, such as the yearning for the flattery of wealthy people, or pride or neglect of the Hereafter. When this pitiful spiritual state is found in a person who is taken to be a religious scholar ('aalim), then such a person is not to be counted among the inheritors of the Prophets (peace be upon them). [1] [2]
Notes:
[1] A famous hadeeth transmitted by Abu Dawood and at-Tirmidhi: "The religious scholars are the heirs of the Prophets." See Ibn Rajab al-Hanbali's detailed exposition of this hadeeth in The Heirs of the Prophets, trans. Zaid Shakir (Chicago: Starlatch, 2001)
If fear is united with knowledge, then it is for you; if not, then it is against you. [233]
Knowledge that is accompanied with fear of Allaah سبØانه Ùˆ تعالى is beneficial in both this world and the next, while "knowledge" that lacks such a quality will be harmful in both abodes.
True religious scholars are distinguished from pseudo-scholars by this inner quality of fear. The latter are devoid of fear on account of their pride, which is the result of having gained superficial "knowledge": superficial, that is, due to lack of spiritual purity.
Sacred knowledge, says Hasan al-Basri رØمه الله, is of two types: "KnowÂledge of the tongue, which is the proof of Allah against the son of Adam, and knowledge of the heart, which is beneficial knowÂledge."
Hasan رØمه الله attributes this narration to the Prophet صلى الله عليه وسلم, as Ibn Masud رضي الله عنه relates in Sahih Muslim, "People will recite the Quran, and it may fail even to go past their clavicles. Whereas, if it reaches their hearts and becomes rooted therein, it will be of tremendous benefit".
In this manner does beneficial knowledge touch the heart and impress upon it experiential knowledge of Allah سبØانه Ùˆ تعالى, awareness of His sublimity, and humility towards Him. It bestows upon the heart exaltation, glorification, and love for Allah سبØانه Ùˆ تعالى. When these characteristics settle into the heart, it is humbled; and the limbs, similarly affected, then follow in humility.
As related in Sahih Muslim, the Prophet صلى الله عليه وسلم used to say, "I seek refuge in Allah from knowledge which is of no benefit and from a heart which is not humble."
This indicates that knowledge which fosters no humility is of no benefit.
It is related that the Prophet صلى الله عليه وسلم used to ask Allah سبØانه وتعالى for beneficial knowledge.
In another hadith, he said, "Ask Allah for beneficial knowledge, and seek refuge in Him against knowledge which is of no benefit."
As for knowledge on the tongue, it is a proof of Allah سبØانه وتعالى against people. The Prophet صلى الله عليه وسلم, said, "The Quran is the proof of Allah for you or against you."
When inner knowledge departs, outer knowledge remains on people's tongues as a proof against them. This knowledge then leaves the possession of the scholars. Nothing then remains of religion except its name, and nothing of the Quran except its script. As for the Quran, it will remain in the books containing it, then at the end of time it will be raised from the books, and nothing will remain in the books or in the hearts.
Inner and Outer Knowledge
Scholars who categorize knowledge divide it into inner and outer knowledge. Inner knowledge is that which touches the hearts and instils in them fear, humility, awareness of Allah's سبØانه وتعالى sublimity, exaltation, love, intimacy, and yearning. Outer knowledge is that which remains on the tongue as a means for establishing the proof of Allah سبØانه وتعالى against people.
Wahb ibn Munabbih (theTaba'ii) رØمه الله wrote to Makhul رØمه الله, "Surely, you are a man who has attained the outer knowledge of Islam and thereby gained honour. So seek the inner knowledge of Islam and gain the love of Allah سبØانه وتعالى and nearness to Him."
Another version relates that he wrote, "Because of your outer knowledge, you have gained staÂtus and honour with the people. So seek inner knowledge to seek status with Allah سبØانه وتعالى and nearness to Him. You should know that each of these are separate stations."
Wahb رØمه الله indicates that outer knowledge is the knowledge of religious verdicts and legal rulings, the lawful and the unlawful, stories and admonitions, that which the tongue manifests. This knowledge gives its possessor love and veneration.
In his letter, Wahb رØمه الله warns against stopping at what peoÂple give out and thus becoming spiritually stagnant and trapped into seeking people's love and glorification. One who stops at this has been cut off from Allah and deluded by people from pursuing Allah's pleasure.
By inner knowledge, he means that knowledge which touches the hearts and instills fear, exaltation, and glorification. Wahb رØمه الله urged him to use that knowledge to seek the love of Allah سبØانه وتعالى and His nearness.
Categories of Scholars
Many of the righteous forebears [salaf], such as Sufyan ath-Thawri رØمه الله and others, categorized scholars into various groups. The best of these groupings is epitomized by the scholar who knows both Allah سبØانه وتعالى and His commandments.
By this expression, Sufyan رØمه الله refers to those who combine inner and outer knowledge. These are the most distinguished scholars. They are praised by Allah سبØانه وتعالى:
"It is only those who have knowledge among His slaves who fear Allaah." (Soorah Faatir, 35:28)
He also says:
"Say, Believe in it or do not believe. Indeed, those who were given knowledge beforehand, when Our signs are recited to them, they fall down prostrate on their faces, saying, Glorified is our Lord. Indeed, the promise of our Lord will be fulfilled. They fall down prostrate on their faces, weeping, and it increases them in humility." [Sooratul Israa', 17:107-109]
Many of the righteous forebears used to say, "Religious knowlÂedge is not an abundance of memorized texts. Rather, knowledge is humility."'
One of them said, "Fear of Allah is sufficient knowlÂedge, and being deceived concerning Allah is sufficient ignorance."
They further said, "One who knows Allah سبØانه وتعالى experienÂtially does not necessarily know the commandments of Allah سبØانه وتعالى." Such are the possessors of inner knowledge who lack adequate comprehension of juridical matters.
The righteous forbears similarly said, "One who knows the commandments of Allah سبØانه وتعالى does not necessarily know Allah experientially." Such are the possessors of outer knowledge who have no inkling of inner knowledge; they neither fear Allah سبØانه وتعالى nor possess humility. They were deemed blame worthy by the righteous forebears. One of them said [concerning such a scholar], "This [type] is corrupt."'
They stop at outer knowledge, while beneficial knowledge fails to reach their hearts. They will never savour its fragrance. They have been overwhelmed by their negligence, their hardness of heart, and their aversion of the Hereafter. They vie for the world, seeking exaltation in it, and are vainglorious.
Shaikh ’Uthaimeen, may Allaah have mercy on him, said,
“The greatest calamity is from an ignorant person who has compound ignorance, who argues with you without knowledge, speaks without knowledge, speaks to the common folk without knowledge, speaks to the scholars without knowledge and in an argumentative manner, and when you discuss something with him, he is the most ignorant of Allaah’s slaves.â€
Seeking of knowledge is an obligation of each and every Muslim, male and female. A believer has to acquire knowledge that is useful. Allâh Subhânahû wa Ta’âlâ in His Majesty guarantees seekers of useful knowledge guidance and protection.
Knowledge is therefore sacred. Seeking it is an act of worship and the virtues of it are well-documented from the teachings of the Messenger of Allâh Sallallâhu 'alayhi wasallam.
The preservation of the Dîn hinges on the imparting of knowledge to succeeding generations. Its importance is central to Islâm as a way of life and its rewards accrue to all those involved in its imparting.
Mu’âdh Ibn Jabal (RA) said: “Seek knowledge! As to do so for the pleasure of Allâh is the fear of Allâh; acquiring it is an act of worship; studying it is remembrance of Allâh; going out in search of it is equivalent to Jihâd; teaching it is an act of charity and spending on its related activities is a virtuous deed.â€
There are prerequisites to the acquiring of knowledge. Mu'ammar bin Râshid Rahmatullâhi ‘alaihi said, “Verily a man seeks knowledge, but knowledge is denied to him until it is for Allâh's Pleasure.†Knowledge is therefore for those who pursue it with the correct and singular intention: “For the Pleasure of Allâh.â€
Good manners are another prerequisite of a student of knowledge. Knowledge that is devoid of manners is detrimental. ‘Abdullâh bin Al-Mubârak Rahmatullâhi ‘alaihi is reported to have said: “I spent thirty years learning manners, and I spent twenty years learning knowledge.â€
It is lamentable however that the experience of our teachers in our madâris is an unpleasant one. Children are often disruptive and disrespectful.
Parents have to facilitate children's learning by cooperating with teachers in instilling discipline and good manners in their children.
Teachers deserve great respect from learners. Imâm Ash-Shâfi’î Rahmatullâhi ‘alaihi would show great reverence for his teachers and he said of himself, “I would turn the pages very gently in front of Imâm Mâlik Rahmatullâhi ‘alaihi, out of respect for him, so that he would not hear it.â€
The Messenger of Allâh Sallallâhu 'alayhi wasallam, said, “He is not of us, who does not respect our elderly, (is not) merciful to our youth, and knows (not) the rights of those who teach us.†(Tirmidhî)
As the Moroccan saying goes: “Instruction in youth is like engraving in stone.†Habits tend to persist and the bad ones should be nipped in the bud before they define a child’s character.
May Allâh Almighty protect and reward our children and their teachers in the noble efforts of seeking and imparting knowledge. May He guide the Ummah to that which is good. Âmîn
Jamiatul Ulama
The Messenger of Allaah صلى الله عليه وسلم said, "...The scholars are the heirs of the Prophets. The Prophets leave no money [deenaar or dirham] as an inheritance, rather they leave knowledge. Whoever seizes it takes an abundant portion." [1]
[1] Related by at-Tirmidhi, Abu Dawood, an-Nasaa'ee, Ibn Maajah, Ahmad, Ibn Hibbaan, and others. Ibn al-Mulaqqin, Zayla`i, Ibn Hajar, and others deemed it sound (hasan) or rigorously authentic (saheeh)
[2] al-Ihsaan bi Taqreeb Saheeh Ibn Hibaan, 1/295, no. 88
Abu Khaithama Zuhair Ibn Harb رØمه الله narrated to us, saying: Wakee' رØمه الله reported to us, saying: Al-A'mash رØمه الله reported to us from Tameem Ibn Salamah رØمه الله from Abu 'Ubaidah رØمه الله that he said: Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said:
“Aspire to become a scholar or a student of knowledge, and do not aspire to become anything other than that.â€
[Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)]
Abu Khaithama رØمه الله narrated to us, saying: Ishaaq Ibn Sulaimaan Ar-Raazee رØمه الله stated: I heard Handhala رØمه الله report from ‘Awn Ibn ‘Abdillaah رØمه الله that he said: “I said to ‘Umar Ibn ‘Abdil-‘Azeez رØمه الله: ‘It was said (to me):
"If you are able to be a scholar, then be a scholar. And if you are not able to do so, then be a student of knowledge. And if you are not able to be a student of knowledge, then love them. And if you can’t love them, then do not hate them."' So ‘Umar رØمه الله said: ‘SubhaanAllaah! (Glory be to Allaah!) Allaah has indeed made a way out for this person.’â€
[Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)]
Abu Khaithama رØمه الله narrated to us, saying: 'Abdur-Rahmaan Ibn Mahdee رØمه الله reported to us, saying Bishr Ibn Mansoor رØمه الله reported to us from Thawr رØمه الله from ‘Abdul-‘Azeez Ibn Adh-Dhibyaan رØمه الله that he said: "'Eesaa Ibn Maryam عليه السلام said:
‘Whosoever learns, then knows, then acts, then this is considered something grand in the kingdom of the heavens.'"
[Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)]
Abu Khaithama رØمه الله narrated to us, saying: Mu'aadh Ibn Mu'aadh رØمه الله reported to us, saying: Ibn 'Awn رØمه الله reported to us from Al-Ahnaf رØمه الله that he said: ‘Umar [Ibn Al-Khattaab] رضي الله عنه said:
"Acquire understanding (of the Religion) before you are given positions of authority (for then it will be too late)."
This advice is to acquire knowledge before taking a position of leadership, for when someone is in that position, it becomes difficult to seek knowledge due to the time and effort that is required for that position. And also, when one is in a position of leadership, no doubt, he will need to have knowledge in order to make the right decisions.
[Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)]
Abu Khaithama رØمه الله narrated to us, saying: Muhammad Ibn Khaazim رØمه الله reported to us, saying: Al-A'mash رØمه الله reported to us from Saalih Ibn Khibaab رØمه الله from Husayn Ibn 'Uqbah رØمه الله that Salmaan رضي الله عنه said:
“Knowledge that is not spoken of is like a treasure that is not spent.â€
[Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)]
Abu Khaithama رØمه الله narrated to us, saying: Jareer رØمه الله reported to us from Al-A'mash رØمه الله who said: It has reached me that Mutarrif Ibn 'Abdillaah Ibn Ash-Shikheer رØمه الله said:
"The virtue of knowledge is more beloved to me than the virtue of performing worship. And the best of your religious qualities is al-wara’.†[1] [2] [3]
Notes:
[1] Wara': pious caution, scrupulousness. A mannerism through which the heart is purified of all that would sully it and has been excellently summarised in the saying of the Prophet صلى الله عليه وسلم, "From the excellence of ones Islaam is his leaving that which does not concern him." It is to leave all that causes one to doubt, all that does not concern him, to continuously bring oneself to account and to devote oneself to Allaah سبØانه وتعالى. Some of the Salaf said, "None attains the reality of Taqwa* until he leaves that which is harmless for fear of falling into that which is harmful." (The Excellence of Knowledge: The Virtue of the Salaf over the Khalaf, Daar us Sunnah Publishers)
[2] This statement is established in marfoo' form as a saying of the Prophet صلى الله عليه وسلم. At-Tabaraanee رØمه الله reported it on the authority of Ibn 'Umar and Hudhaifah رضي الله عنهم. Al-Mundhiree رØمه الله declared its chain to be hasan. Al-Haakim رØمه الله reported it from Sa'ad Ibn Abee Waqqaas رضي الله عنه and he as well as Imaam Adh-Dhahabee رØمه الله authenticated it.
[3] Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)
Abu Khaithama رØمه الله narrated to us, saying: Jareer رØمه الله reported to us from Al-A'mash رØمه الله from Sulaim رØمه الله from Hudhaifah رضي الله عنه that he said:
“It is enough of knowledge for an individual that he fear Allaah سبØانه وتعالى. And it is enough of a lie for him to say: ‘I seek Allaah’s forgiveness and repent to Him’ yet he goes back to doing it.â€
Abu Khaithama رØمه الله narrated to us, saying: 'Abdur-Rahmaan Ibn Mahdee رØمه الله reported to us, saying: Sufyaan رØمه الله reported to us from Al-A'mash رØمه الله from 'Abdullaah Ibn Murrah رØمه الله from Masrooq رØمه الله that he said:
“It is sufficient knowledge for an individual that he fear Allaah سبØانه وتعالى. And it is sufficient ignorance for an individual that he be amazed by his (own) knowledge.â€
[Imaam Abu Khaithama Zuhair Ibn Harb An-Nasaa'ee رØمه الله: Kitaab al-'Ilm (the Book of Knowledge)]
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