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"When one studies these ahadeeth, one important conclusion is clear: Knowledge does not come to a person without effort. The person must seek that knowledge. In reality, therefore, he must sacrifice something in order to gain that knowledge. Usually, he must sacrifice his time and, often times, he must sacrifice some of his wealth in order to attain that knowledge. When he does that, then Allaah سبحانه وتعالى makes it easy upon him to attain that knowledge and follow it to Paradise.
The most knowledgeable Muslims of all time were the Companions رضي الله عنهم of the Prophet صلى الله عليه وسلم. They set the example of what it means to strive and sacrifice for the sake of knowledge.
The Prophet صلى الله عليه وسلم made a special supplication for Ibn 'Abbas رضي الله عنهما, that Allaah سبحانه وتعالى grant him knowledge and understanding of the Qur'an. Yet by what means did Ibn 'Abbas رضي الله عنهما attain that knowledge? Was it through sacrifice and valuing knowledge or was it by him expecting that knowledge would come to him? He would sit outside of the doors of the older Companions waiting for them to come out of their houses, putting up with the heat and the hot wind. His purpose was to ask them about the hadeeth of the Prophet صلى الله عليه وسلم which they knew better than him, because they were older during the time of the Prophet. When they would come out to him, they would say, 'Why didn't you send someone for us?' He would reply, 'Not, it is more proper that I come to you.' [1]
Another example is Abu Huraira رضي الله عنه. The Prophet صلى الله عليه وسلم made a supplication that Abu Huraira رضي الله عنه acted upon. That supplication meant that he would not forget any hadeeth of the Prophet صلى الله عليه وسلم afterwards. However, it is recorded of Abu Huraira رضي الله عنه that he would divide the night into three portions. One portion was for sleep, one for prayer and the other for studying hadeeth. [2]
Imam al-Bukhari رحمه الله recorded in his Saheeh that Jabir Ibn 'Abdullah رضي الله عنهما traveled for one month to get a single hadeeth from Abdullah Ibn Unais رضي الله عنه. In a version recorded by at-Tabarani رحمه الله, it states that Jabir رضي الله عنه said, 'I used to hear a hadeeth on the authority of the Prophet صلى الله عليه وسلم about retribution and the one who narrated that hadeeth [directly from the Prophet صلى الله عليه وسلم] was in Egypt, so I bought a camel and traveled to Egypt.' [3]
The Companion Abu Ayyoob صلى الله عليه وسلم traveled all the way to Egypt to ask Uqba Ibn Amr صلى الله عليه وسلم about one hadeeth. He told Uqba that only he and Uqba were left who had heard that particular hadeeth directly from the Prophet صلى الله عليه وسلم. After hearing the hadeeth his business was completed in Egypt and he returned to Madinah. [4]
Furthermore, the Follower Yahya Ibn Abi Katheer رحمه الله said, 'Knowledge is not acquired with laziness.' [5]
Unfortunately, nowadays, too many people want knowledge to be served to them on a silver platter. They want everything according to what is convenient and easy for them. They are not willing to sacrifice in order to attain that knowledge. If there is going to be a lecture, it has to be at a time and place convenient for the person otherwise he will not attend. Many times, people will not even give up their time for shopping in order to benefit from a visiting speaker's lecture. If there is a book for sale on Islam, they will only buy it if it is cheap - much cheaper than any other book that they could purchase today, either on computers, cooking or whatever. Is it any wonder, with this kind of attitude, that the number of scholars and the number of people who have a relatively deep knowledge of Islam are very few today? This knowledge is something very precious. It will lead a person to great heights in Paradise, Allaah willing. Therefore, no one should expect to get it without a corresponding willingness to sacrifice and strive for it. [6]
Notes:
[1] Muhammad Mustafa al-Azami, Studies in Early Hadith Literature (Indianapolis: American Trust Publications, 1978), p. 40
[2] Muhammad Ijaaj al-Khateeb, Abu Huraira: Raawiyah al-Islaam (Maktabah Wahbah, 1982), p. 126
[3] Ibn Hajar رحمه الله says that this version has a good chain. See, Fath al-Bari, (Dar al-Ifta), vol. 1, p. 174
[4] Al-Khateeb al-Baghdadi رحمه الله, ar-Rihlah fi Talab al-Hadeeth, (Beirut: Daar al-Kutub al-'Ilmiyyah, 1975), pp. 118-120
[5] Saheeh Muslim
[6] Shaykh Jamaaluddeen Zarabozo: Commentary on the 40 Hadeeth of Imam an-Nawawi رحمه الله, vol. 2, pp. 1090-1091]
Imam al-Ghazzali رحمه الله wrote that it is obligatory to protect oneself from the secret whisperings of Shaytan. Since this can only be done via knowing his means and modes of operation, it is then obligatory to study and learn these matters. [1] This is based on the fiqh principle that if an obligatory matter cannot be accomplished save via a specific means, that means also becomes obligatory. [2]
Notes:
[1] In short, Shaytan's goals include driving people to (1) committing kufr and shirk (disbelief and idolatry), (2) believing in heresies and committing innovations, (3) committing major sins, (4) committing minor sins. If he cannot accomplish any of these goals, he will try to prevent people from performing good deeds or keep them busy with simply permissible, non-meritorious acts. Indeed, he will even try to keep a person busy with a good deed while making him ignore an even more important good deed.
[2] Purification of the Soul: Concept, Process and Means, p. 431
"I do not know of any action upon the face of the earth better than seeking knowledge and hadeeth for whosoever fears Allaah سبحانه وتعالى and has a good intention behind it. And as for me, then I seek repentance with Allaah سبحانه وتعالى in every step that I take in it."
[Related by al-Khateeb al-Baghdadi in Sharaf Ashaabul Hadeeth (p. 150) by way of Muhammad Ibnul-'Abbaas al-Khazzaaz who said: Abul-Fadl as-Sandalee said, informing us: Ya'qoob Ibn Bukhtaan al-Qazaaz who said: I heard Bish Ibn al-Harith with it. I say: This sanad is saheeh]
Al-Haafidh Abu Na'eem narrated that Kameel Ibn Ziyaad said:
"'Ali Ibn Abi Talib رضي الله عنه took me by the hand and led me out to the desert. When we got there, he sat down, breathing deeply, then he said: 'O Kameel Ibn Ziyaa, hearts are like vessels; the best of them are those that contain the most knowledge. Remember what I say to you. People are of three types: the devoted scholar, the one who seeks knowledge in order to save himself and the riffraff who follow every caller, bending with every wind; they do not seek guidance with knowledge and they never hold on to any strong pillar.'"
Ameerul Mu'mineen رضي الله عنه divided the people into three categories:
1) The devoted scholars. What is meant here is religious scholars, learned people of religion who practise what they know and also preach to others, combing understanding of religion with wisdom, as Sayyiduna Ibn 'Abbaas رضي الله عنهما said in his commentary on the verse,
"Be you Rabbaaniyyeen (learned men of religion who practise what they know and also preach others)," (Soorah Aali 'Imraan, 3:79)
He said: "People of wisdom and deep understanding." This report was narrated by Imaam al-Bukhaari رحمه الله. This is also how Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه interpreted it.
Those who combine wisdom and understanding of religion are the ones who are qualified to teach and guide the Ummah, because wisdom means putting things in the right place, which included properly implementing the rulings of the Shari'ah on people's reality. That requires precise and subtle understanding of the realities of the Muslim society. Another aspect of wisdom is teaching this Ummah about its religion, which requires a combination of teaching the religion the training the Muslims to be conscious of Allaah سبحانه و تعالى and to observe good manners.
As for deep understanding, that means understanding religious rulings from their Shari'ah sources. Hence the devoted scholars are the best of the Ummah, because they combine two virtues, namely the acquisition of knowledge and teaching and training others. Hence they are the ones who are qualified to teach and lead the Ummah. Ameerul Mu'mineen 'Ali رضي الله عنه defined the devoted scholars as being the ones who teach the people wisdom and train them on that basis.
2) Seekers of knowledge, whose intention is sincere, so that it might be a means of their being absolved of responsibility before Allaah سبحانه و تعالى. Ameerul Mu'mineen 'Ali رضي الله عنه referred to this type of person when he said: "The one who seeks knowledge in order to save himself." This applies not only to seekers of knowledge who devote their lives to the pursuit thereof, but also to everyone who shoulders the responsibility of applying this religion to life. These are the people who are concerned with their salvation in the Hereafter, so they ask the devoted scholars questions about religious matters in order to worship Allaah سبحانه و تعالى with proper understanding and to interact with people according to the guidelines set by Allaah سبحانه و تعالى. Such people are regarded as those who seek knowledge in order to save themselves, even if they do not sit in study circles.
Ameerul Mu'mineen 'Ali رضي الله عنه showed us the importance of sincerity of intention towards Allaah سبحانه و تعالى when seeking knowledge. He called on the people to give precedence to that which is with Allaah سبحانه و تعالى and the Hereafter over insignificant worldly gains and whims and desires, to give precedence to calling people to the Book of Allaah سبحانه و تعالى and the Sunnah of His Messenger صلى الله عليه وسلم and the religion of truth, and to be patient in doing so.
3) Those who neglect to seek religious knowledge and who have no connection with the devoted scholars when comes to learning about their religion. Ameerul Mu'mineen 'Ali رضي الله عنه described them as "the riffraff who follow every caller, bending with every wind and not seeking guidance with knowledge." He warned against this class of people, who have no character. He advised the people to focus on the truth and adhere to it, to spend their time in this world and in the Hereafter in obedience to Allaah سبحانه و تعالى, to seek to be guided by the light of Allaah سبحانه و تعالى and to make this world a step towards the Hereafter.
[Dr. 'Ali Muhammad as-Sallabi: 'Ali Ibn Abi Talib رضي الله عنه, IIPH, vol. 1, pp. 348-350]
"O you seeker of knowledge, humble yourself while seeking knowledge, and know that when sand humbly accepted creatures stepping on it with their feet, Allaah سبحانه وتعالى made it pure enough for a person to wipe his face with [in tayammum]."
"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah سبحانه وتعالى and repents, he will go back with no sins on him. So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa'adah, 1/122; Fara'id al-Kalam, p. 135, quoted in Dr Ali Muhammad Sallabi: 'Umar Ibn Al-Khattab - His Life and Times, IIPH, vol. 1, p. 332]
"[Ignorance] is one of the most significant causes for the decrease of eemaan, just as knowledge is one of the greatest causes for the increase of eemaan. The knowledgeable Muslim does not prefer the love and enactment of matters that harm him and cause him pain and misery to that which constitutes his benefit, success and rectification.
The ignorant person on the other hand, because of his excess ignorance and deficient knowledge, he may give preference to some of these things over that which contains his success and rectification. This is because the scales with him have been turned upside down and it is because of his feeble perception.
Knowledge lies at the root of all good and ignorance lies at the root of all evil.
The primary reason for love of oppression, transgression, embarking upon obscene acts and committing unlawful deeds is ignorance and the corruption of knowledge, or the corruption of intent, and the corruption of intent traces back to the corruption of knowledge. Hence, ignorance and corruption of knowledge form the main and primary reason for the corruption of actions and weakness of eemaan.
Imam Ibn al-Qayyim رحمه الله writes: 'It has been purported that the corruption of intent is caused by the corruption of knowledge. Since, if the person truly knew the harm and its implications within the detrimental action, he would not have preferred it. This is why when one has knowledge that a particular desirous and delicious food contains poison, he does not dare approach it. Thus, his knowledge of the various types of harm present within the harmful act is weak and his resolve to avoid what he could fall into as a result of committing the act is also weak. This is why eemaan is in accordance to this. The one who has true eemaan in the Fire in the way he is supposed to have, to the extent as if he is viewing it, will not take the path that leads to it, let alone strive along that path with his might. The one who has true eemaan in Paradise in the way he is supposed to have, his soul will not consent to refrain from seeking it. This is a matter that a person can see in himself concerning the benefits he strives for or the harms that he tries to deliver himself from in this world.' [1]
Hence, the soul is fond of that which will harm it and not benefit it because of its ignorance of the harmful effects. In this light, one who examples the Noble Qur'aan, will find the greatest indication that ignorance is the cause for sins and disobedience.
Allaah سبحانه و تعالى says:
"And We took the Children of Israel across the sea; then they came upon a people intent in devotion to [some] idols of theirs. They said, "O Moses, make for us a god just as they have gods." He said, "Indeed, you are a people behaving ignorantly." (Soorah al-A'raaf, 7:138)
Allaah سبحانه و تعالى says:
"And [mention] Lot, when he said to his people, "Do you commit immorality while you are seeing? Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly." (Sooah an-Naml, 27:54-55)
Allaah سبحانه و تعالى says:
"Say, [O Muhammad], 'Is it other than Allaah that you order me to worship, O ignorant ones?'" (Soorah az-Zumar, 39:64)
Allaah سبحانه و تعالى says:
"And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification." (Soorah al-Ahzaab, 33:33)
Additionally, there are other texts of this like, which show that the greatest reason for the shikr, kufr, iniquities and embarking on sins that people fall into, is ignorance of Allaah سبحانه و تعالى, His names, His attributes and of His reward and punishment.
For this reason, whoever disobeys Allaah سبحانه و تعالى and commits some form of sin is an ignorant person, as understood from the Salaf in the explanation of the saying of Allaah:
"The repentance accepted by Allaah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allaah will turn in forgiveness, and Allaah is ever Knowing and Wise." (Soorah an-Nisaa', 4:17)
And His saying:
"And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful." (Soorah al-An'aam, 6:54)
And His saying:
"Then, indeed your Lord, to those who have done wrong out of ignorance and then repent after that and correct themselves - indeed, your Lord, thereafter, is Forgiving and Merciful." (Soorah an-Nahl, 16:119)
The meaning of "...out of ignorance..." in these aayaat, i.e., out of the doer's ignorance of its consequences and obligation of the anger and punishment of Allaah. It is his ognorance of the fact that Allaah sees and observes him and ignorance of the decrease of eemaan that returns to him or its complete disappearance.
Thus, everyone who disobeys Allaah سبحانه و تعالى, then he is ignorant in this respect, even if he is aware of the prohibition. Indeed, having knowledge of the prohibition is a condition for it to be regarded as disobedience and punishable. [2]
A group of the Salaf reported this type of understanding on the aayah. Imam at-Tabaree رحمه الله related several of these reports in his tafseer. He relates on Abul-'Aaliyah رحمه الله that he used to mention that the Companions رضي الله عنهم used to say: 'Every sin that a slave is afflicted with; it is out of ignorance."
Qataadah رحمه الله relates: 'The Companions رضي الله عنهم assembled and concluded that concerning everything that Allaah سبحانه و تعالى is disobeyed with, it is out of ignorance, whether intentional of not.'
Mujaahid رحمه الله said: 'Everyone who disobeys his Lord سبحانه و تعالى; he is an ignorant person, until he comes away from his disobedience.'
He also said: 'Anyone who commits disobedience of Allaah سبحانه و تعالى, that is ignorance on his behalf until he leaves off his disobedience.'
As-Suddee رحمه الله states: 'As long as he is disobeying Allaah سبحانه و تعالى, then he is an ignorant person.'
Ibn Zayd رحمه الله says: 'Every person who commits some form of disobedience of Allaah سبحانه و تعالى, then he will always be an ignorant person until he retracts from it.' [3]
Hence, ignorance is a dangerous disease and a lethal illness. It draws on the person numerous disastrous calamities and consequences. If this disease takes command of him and dominates a person, do not even bother to question his devastation. For he will be sinking into the darkness of disobedience and sins, deviating from Allaah's straight path and giving way to the demands of misconceptions and desires. Unless the mercy of Allaah سبحانه و تعالى embraces and emends him with the aid of the heart, the light of vision and key to all good: beneficial knowledge, which produces righteous action. As there is no cure for this illness besides knowledge.
This disease will not separate from the person except if Allaah سبحانه و تعالى teaches him that which will benefit him and inspires him with good conduct.
Therefore, whomever Allaah سبحانه و تعالى desires good for, He will teach him that which will benefit him, grant him understanding of the religion and enlighten him about what constitutes his success and happiness, so Allaah سبحانه و تعالى will lead him away from ignorance. Whenever Allaah سبحانه و تعالى does not desire good for a person, He leaves him upon his ignorance.
We ask Allaah سبحانه و تعالى to aid our hearts with knowledge and eemaan and that He protects us from ignorance and transgression." [4]
Notes:
[1] Ighaathah al-Luhfaan, 3/133
[2] Tafsser Ibn as-Sa'dee, 2/39
[3] Refer to these reports and others in Tafseer at-Tabaree, 3/229 and 5/209; Tafseer al-Baghawee, 1/407; al-Fataawa of Shaykhul Islaam Ibn Taymiyyah, 7/22 and Tafseer Ibn Katheer, 1/463
[4] Asbaab Ziyaadatil-Eeemaan wa Nuqsaanih (Causes Behind the Increase and Decrease of Eemaan), pp. 91-96
Question: How is it possible to reconcile the hadeeth of the Prophet صلى الله عليه وسلم, "Convey from me even if only an aayah," with the condition that a caller should have copious knowledge?
Answer: Shaykh Salih al-Fawzaan said,
"There is no contradiction here walhamdulilaah, because the conveyance is of two types: conveying the text and conveying the meaning.
The first type: conveying the text [i.e., the wording] is something everyone who has memorized a text from Allaah's Book or the Sunnah of His Prophet صلى الله عليه وسلم can do, he can help the people memorise it ... when he's memorised a Surah or an aayah he can teach the people that Surah and when he has memorised a hadith he can teach it to the people-this is conveying the text and anyone can do it, for this reason the Quraan is taught by many people who do not have knowledge but they have memorized the Quraan and can recite well, and [likewise] people who do not have knowledge teach hadiths to the people but they are good at having memorised the hadith and teaching it to the people. Having understanding [fiqh] is not a condition for conveying a text.
The second type: conveying meanings, i.e., the explanation of these texts and clarifying the rulings and wisdom contained therein-this is the one that requires knowledge and no one should carry this out except a scholar. So there is no contradiction between the obligation of conveying and the fact that no one calls the people except someone who has knowledge of what he is calling to, because da'wah requires understanding. Conveying the meaning, the meanings of the texts and their explanations and clarifying them to the people is different to the first type which everyone who has memorized something from the Book of Allaah سبحانه وتعالى or the Sunnah of His Messenger صلى الله عليه وسلم can do and teach the people about, this is good ... that he sits and teaches the people and makes them memorise the Quraan and memorise the hadiths and [other] texts, this is very good but we say to him: do not explain the meanings to the people when you don't know them [yourself]."
[Al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah, pp. 279-280]
"There is no path to Allaah سبحانه وتعالى better than that of knowledge. If you go off the path of knowledge by one step, you would get lost in darkness."
[Imam Ibn al-Jawzi رحمه الله: The Devil's Deceptions]
"Indeed, I only fear that the first thing my Lord will ask me about will be, 'You had gained knowledge, so what deeds did you do based on your knowledge?'"
And in another narration, "Verily, the most dreaded thing that I fear for myself is that it be said to me: 'O 'Uwaymir, did you have knowledge?' And so I will respond: 'Yes.' Then it will be said to me: 'So what deeds did you do based on your knowledge?'"
And in another narration, "I do not fear that it will be said to me: 'O 'Uwaymir, what did you know?' But rather, I fear that it will be said to me: 'O 'Uwaymir, what deeds did you do based on what you knew?'"
Hafs Ibn Hameed رحمه الله said: "I entered into the presence of Dawood At-Taa'ee رحمه الله to ask him a question about an issue, and he was a very kind and generous person. So he said (to me): 'Did you ever see a warrior when he intends to go out to battle? Doesn't he first gather together his means (i.e. weapons)? So if he spends his entire life in gathering these means, when will he fight in the war? Verily, knowledge is the means of action. So if someone spends his entire life gathering it, when will he do good deeds?'"
"The destitute one is he whose knowledge serves as a proof against him; he whose tongue serves as an opponent against him; and he whose understanding serves to cut off his excuses."
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