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Imam ash-Shawkaani رحمه الله noted the relationship between purification and knowledge in the incident concerning Sayyiduna Ibn Umm Maktoom رضي الله عنه. Sayyiduna Ibn Umm Maktoom رضي الله عنه was the blind Sahaabi who came to the Prophet صلى الله عليه وسلم to ask him about the faith but the Prophet صلى الله عليه وسلم was busy with some nobles from the Quraysh, so he frowned and turned away. Concerning Sayyiduna Ibn Umm Maktoom رضي الله عنه, Allaah سبحانه و تعالى says,
"But what would make you perceive, [O Muhammad صلى الله عليه وسلم], that perhaps he might be purified." (80:3)
Imam ash-Shawkaani رحمه الله states that he was attempting to purify himself via his questioning and getting the true knowledge of the faith.
[Fath al-Qadeer, vol. 5, p. 382 as quoted in Purification of the Soul: Concept, Process and Means]
"It is not (possible) for any human being to whom Allaah has given the Book and Al-Hukm (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: 'Be my worshippers rather than Allaah's.' On the contrary (he would say): 'Be you Rabbaaniyyeen (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it.'" (Soorah Aali 'Imraan, 3:79)
Imam ash-Shawkaani رحمه الله notes that this means that when one has the correct knowledge, it is expected of him that he should become a pious person due to that knowledge that he has. [1]
Indeed, there is really no excuse for such a person to be anything other than a pious, righteous and purified soul. [2]
Notes:
[1] Fath al-Qadeer, vol. 1, p. 355
[2] Purification of the Soul: Concept, Process and Means
The Prophet صلى الله عليه وسلم has even shown that the efforts required to obtain knowledge are, in the long-run when accompanied by the appropriate conditions, going to help the person along the path to Paradise, the final abode of the purified souls.
The Prophet صلى الله عليه وسلم said, "Whoever follows a path in order to seek knowledge thereby, Allaah will make easy for him, due to it, a path to Paradise." [1]
Paradise is the abode for those souls that have been purified; hence, the seeking of knowledge must be a very important aid in the purification of the soul. [2]
Notes:
[1] Saheeh Muslim
[2] Purification of the Soul: Concept, Process and Means
By beneficial knowledge, the Muslim learns the correct Islamic beliefs and he continues to grow and add to his knowledge of these matters. The point to be noted here is that there is a big difference between one who knows those beliefs in a very vague and general matter and one who knows those beliefs in a detailed, effective manner. The more one knows about the various articles of faith, the greater will be the effect on his soul.
For example, the levels of the fear of Allaah سبحانه و تعالى, the love of Allaah سبحانه و تعالى and the hope in Allaah سبحانه و تعالى vary greatly even among believers. However, the more knowledge one has about Allaah سبحانه و تعالى, the greater will be these aspects of faith and the greater will be their impact for the purification of the soul.
Without a doubt the proper beliefs are the most important starting point on the road to purification of the soul and increasing one's knowledge of those articles of faith are important in moving one along that path of purification.
[Purification of the Soul: Concept, Process and Means]
Via beneficial knowledge, the Muslim is able to identify the righteous deeds. He will be able to know what is permissible and what is forbidden. As noted earlier, faith must be followed up by deeds. However, those deeds must be the correct deeds and they must also be performed in a correct manner. A person cannot be certain about either of these two matters unless he has knowledge. In addition, the knowledgeable person will be able to recognise, given his circumstances, what are the best deeds for him to perform, the deeds that are most pleasing to Allaah سبحانه و تعالى given his time and place. Shaytaan will not be able to fool him into performing acts that are not very beneficial for him. Only the one who is truly knowledgeable knows and understands this.
Furthermore, it must be understood that sound knowledge is one of the most important keys in recognising the correct path of purification and distinguishing it from all the stray paths. This fact is known and recognised by all those charlatans who attempt to steer their followers from the Straight Path. Hence, Ibn al-Jawzi رحمه الله noted,
"You should know that the greatest entryway by which Iblees enters upon the people is via ignorance. He can safely enter upon the ignorant person, while he has to enter upon the knowledgeable like a thief. In fact, Iblees has deceived many among the worshippers due to their lack of knowledge as most of them are preoccupied with acts of worship and cannot judge matters based on knowledge." [1] [2]
Notes:
[1] Talbees Iblees
[2] Purification of the Soul: Concept, Process and Means
"Whoever leaves home to seek sacred knowledge is on the path of Allah until he returns." [Tirmidhi; Darimi]
In leaving home for seeking sacred knowledge, one revives the religion, humiliates Shaytan, and places a burden on himself by engaging in the endeavour, just as a warrior does when in Jihad - hence, the student is "on the path of Allah until he returns." [Mirqat al-Mafatih, 1:479]
Closely related to the previous point is the fact that sound knowledge can protect a person from being duped into being misguided or falling into one of the traps of the Shaytan. Virtually every believer is continually exposed to plots to deceive him. Shaytan and his armies do not rest in their battle to mislead mankind. One of their greatest weapons is the casting of doubts and misunderstandings into the minds of the believers. These doubts shake the faith of the person. When this happens, his resolve and application of his faith is not as strong as it should be or could be.
In general, though, these doubts are easily dispelled by sound knowledge - turning to the Qur'an, Hadeeth and statements of the scholars to discover the truths in such matters. But if a person is not trained in attaining such knowledge, perhaps not even knowing where to turn to for such sound knowledge and refutation of false claims, his doubts may linger until his faith is diminished and has virtually no influence over his life.
[Purification of the Soul: Concept, Process and Means]
Seeking and getting knowledge is both an act of worship in itself as well as a means to further purify one's soul. (In this way, it is like the ritual acts of worship that are both ends in themselves as well as means to other goals.) The act of seeking knowledge itself is a potential means of receiving forgiveness and mercy from Allaah سبحانه و تعالى while it, in turn, has an effect upon the person that leads to even more benefits. The Messenger of Allaah صلى الله عليه وسلم said,
"Whoever follows a path in order to seek knowledge thereby, Allaah will make easy for him, due to it, a path to Paradise. No people gather together in a house of the houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility is descended upon them, mercy covers them, the angels surround them and Allaah makes mention of them to those in His presence. Whoever is slowed by his deeds will not be hastened forward by his lineage." [1] [2]
In addition, though, the act of seeking knowledge has its own important results. Sayyiduna 'Umar Ibn al-Khattaab رضي الله عنه is reported to have said, "A man leaves his house having sins similar in size to the Mount of Tuhaama. But when he hears some knowledge, he becomes fearful and repents. He returns to his home afterwards with no sins. Thus you should never abandon attending the gatherings of the scholars." [3] [4]
"I heard 'Abdul A'laa at-Taymee رحمه الله saying, 'Whoever is given knowledge and it does not cause him to weep, then it is appropriate (to say) that he has not been given knowledge that benefits him since Allaah, the Exalted, described the scholars,' and then he recited the Qur'aan, 'Verily, those who were given knowledge...,' to His statement, '...weeping.'" (Soorah al-Israa', 17:107-109)
[Related by ad-Daarimee (299) and Ibn Abee Shaybah (13/542), and Aboo Na'eem in al-Hilyah (5/88). The critical verifier of Sunan ad-Daarimee stated, "Its chain of transmission is Jayyid."]
According to Shaykh Ibn Taymiyyah رحمه الله, knowledge can have a great effect on the psychological and physiological well-being of the soul.
Imam Ibn al-Qayyim رحمه الله narrated that once Shaykh Ibn Taymiyyah رحمه الله was ill and a doctor told him that his long hours of academic research and discussions were adding to his illness. Shaykh Ibn Taymiyyah رحمه الله stated that he could not remain silent in the face of that statement and he debated the doctor on his own grounds. He told the doctor, "Isn't it the case that when the soul becomes happy and pleased, its innate natural health is then strengthened and it can repel diseases?"
The doctor affirmed what he said. Shaykh Ibn Taymiyyah رحمه الله then told him, "My soul is very pleased by knowledge and its health is then strengthened and I find true relaxation."
The doctor then said, "This is beyond our remedies." [1]
There is a great benefit to having such a strong appreciation for knowledge. When one truly appreciates knowledge, he receives a great pleasure whenever he is able to gain new knowledge. Such a person continually desires more knowledge, thus knowing more about Allaah سبحانه و تعالى and getting even closer to Him. In other words, there is something special about the pursuance of knowledge in that it has its own driving force that drives the person to learn even more and get even closer to Allaah سبحانه و تعالى.
The Messenger of Allaah صلى الله عليه وسلم alluded to this positive aspect of knowledge while also mentioning worldly allurements that can have the same effect but in a negative manner. The Prophet صلى الله عليه وسلم said, "There are two strong likings that can never be satisfied: The seeking after knowledge and the seeking after this world." [2] [3]
Notes:
[1] Raudhah al-Muhibeen wa-Nuzhah al-Mushtaqeen (Allepo, Syria: Daar al-Wa'ee, n.d.), p. 71
[2] Recorded by al-Bazzaar and others. According to Shaykh al-Albani رحمه الله, it is saheeh. Cf. al-Albani, Saheeh al-Jaami', vol. 2, p. 1125
[3] Purification of the Soul: Concept, Process and Means
When [1] Sayyiduna Ibn 'Abbaas رضي الله عنهما drank Zamzam water [2], he would say:
"O Allaah, I ask You for beneficial knowledge, ample provision and healing from every sickness." [3]
Notes:
[1] Mujahid رحمه الله stated: "Ibn 'Abbaas رضي الله عنهما was called al-Bahr (the ocean) due to his vast knowledge (vast like an ocean)."
(Ahmad, Fada'il us-Sahabah, vol. 2, p. 975. no. 1920; Ibn Sa'd, at-Tabaqat ul-Kubra, vol. 2, p. 366; al-Fasawi, al-Ma'rifah wat-Taareekh, vol. 1, p. 496; at-Tabari, Tahdheeb ul-Aathaar, p. 176, no. 276 - Musnad Ibn 'Abbaas; Abu Nu'aym, Ma'rifat us-Sahaabah, vol. 3, p. 1700, no. 4251 amd in Hilyat ul-Awliyaa', vol. 1, p. 316; al-Haakim, vol. 3, p. 535 and al-Khateeb al-Baghdaadi, vol. 1, p. 174. The chain of transmission is Saheeh from al-A'mash from Mujaahid)
He also said: "I did not see a gathering like the gatherings of Ibn 'Abbaas رضي الله عنهما, the day he died a great scholar of the Ummah died."
(Reported by: 'Abbaas ad-Dooree in Taareekh, vol. 2, p. 316, no. 377; ad-Diniwari, al-Majaalisah, vol. 4, p. 62, no. 1125 and al-Haakim, vol. 3, p. 535 - via Sufyaan Ibn 'Uyaynah from Ibn Abee Najeeh from Mujaahid. The chain of transmissions is Saheeh)
Muhammad Ibn al-Hanafiyyah رحمه الله stated when Sayyiduna Ibn 'Abbaas رضي الله عنهما died: "Today an 'Aalim Rabbaanee of this Ummah had died."
(This was reported by: Ahmad, Fadaa'il us-Sahaabah, vol. 2, p. 951, no. 1842; 'Abbaas ad-Dooree, Taareekh, vol. 2, pp. 315-316; al-Haakim, vol. 3, p. 535 and others with an authentic chain of transmission)
Aboo Nu'aym al-Asbahaanee رحمه الله stated in Ma'rifat us-Sahaabah, vol. 3, pp. 1699-1700:
"He was names al-Habr al-Bahr due to his vast amount of knowledge and his sharp understanding, he was the scholar and faqeeh of the Ummah... du'aa was made for him by the tongue of the Messenger صلى الله عليه وسلم for him to be granted fiqh of the religion, knowledge of interpretation and commentating on the Qur'aan."
Imaam adh-Dhahabee رحمه الله stated in Ma'rifat ul-Quraa' al-Kubraa, vol. 1, p. 46:
"The merits of Ibn 'Abbaas رضي الله عنهما are plentiful, his knowledge is vast and there was none on the face of the earth during his time more knowledgeable than him."
Sayyiduna Abud-Dardaa' رضي الله عنه narrated, "I heard the Messenger of Allaah صلى الله عليه وسلم saying,
'Whoever treads a path seeking knowledge, Allaah سبحانه و تعالى will make easy for him the path to Paradise. Indeed, the Angels lower their wings for the seeker of knowledge out of contentment for the seeker of knowledge. Verily, all those in the heavens and on earth, even the fish in the depths of the sea ask forgiveness for him. Verily, the virtue of the scholar over the worshipper is like the virtue of the moon on the night of al-Badr over all of the stars. Indeed, the scholars are the inheritors of the Prophets, for the Prophets do not leave behind deenaar or dirham for inheritance, but rather, they leave behind knowledge. And he who acquires it, has in fact acquired an abundant portion.'"
(Hadeeth Hasan li Ghairihi. Related by Ahmad in his Musnad (5/196), ad-Daarimee (1/361 Hadeeth #354), at-Tirmidhi in Kitaab al-'Ilm Baab Maa Jaa'a fee Fadlil Fiqh 'alaa al-'Ibaadah (Hadeeth #2682), Aboo Daawood fee Kitaab al-'Ilm Baab al-Hath 'alaa Talab al-'Ilm (Hadeeth #3641), Ibn Maajah in al-Muqaddimah Baab Fadlul 'Ulamaa wal Hath 'alaa Talab al-'Ilm (Hadeeth #223), and Ibn Hibbaan in his Saheeh (al-Ihsaan 1/289 Hadeeth #88), and the wording is his)
al-Khattaabee رحمه الله said, "The statement of the Prophet صلى الله عليه وسلم, 'Indeed, the Angels عليهم الصلاة والسلام lower their wings for the seeker of knowledge,' can be interpreted in several ways, the first being that 'lowering the wings' refers to them humbling and lowering themselves, out of respect for his right and esteem for his knowledge." (Ma'aalim as-Sunan, vol. 5, p. 243)
Imaam Ibn al-Qayyim رحمه الله said concerning this Hadeeth: "This is from the greatest of the virtues of the scholars, since the Prophets عليهم الصلاة والسلام are the best of Allaah's creation. So this means that their inheritors are the best of creation after them. Everyone that leaves behind inheritance has his property transfer over to his heirs, since they are the ones who will take his place after him. There is no one that will take the place of the Messengers عليهم الصلاة والسلام, in spreading what they were sent with after them except the scholars. Therefore, they are the ones who have the most right to receive that inheritance.
This indicates that the scholars are the closest people to the Prophets عليهم الصلاة والسلام, since inheritance is only passed down to those closest to the one leaving behind inheritance. So, just as this is established when talking about monetary inheritance, likewise it applies to the prophetic inheritance. And Allaah سبحانه و تعالى specifies the granting of His Mercy to whom He wills.
This Hadeeth also contains guidance for the Ummah to obey them, respect them, have esteem for them, and honour them, since they are the inheritors and successors of those who possess these (above) rights over the Ummah (i.e. the Prophets).
Likewise, holding enmity for them and waging war against them is the same as holding enmity and waging war with Allaah سبحانه و تعالى, as is the case with those whom they are inheriting from (i.e. the Prophets).
Sayyiduna 'Alee رضي الله عنه said, 'Loving the scholars is the Religion one worships Allaah سبحانه و تعالى with.'
The Prophet صلى الله عليه وسلم reported from his Lord سبحانه و تعالى, that He said, 'Whoever acts with enmity towards a friend (wali) of Mine, I declare war upon him.' [Related by Imaam al-Bukhaaree] The inheritors of the Prophets عليهم الصلاة والسلام are the most noble and foremost of Allaah's friends.
There is also an indication in this Hadeeth for the scholars to abide by the guidance of the Prophets عليهم الصلاة والسلام and the methods they used in spreading the Religion, such as patience, forbearance, confronting the revilement of the people with kindness, being gentle with them, drawing them towards Allaah سبحانه و تعالى through the best ways, and expending all kinds of efforts in advising them. For by doing this, they will achieve their share of this inheritance that is great in status and honourable in significance.
This Hadeeth also reminds the scholars to raise the Ummah just as a father brings up his child. So they should raise them step by step, starting with the small forms of knowledge and then progressing onto the bigger forms of knowledge, imposing as much knowledge into them as they can, just as a father does with his infant child when he brings his meal to him. This is because the souls of humans with respect to the Prophets and Messengers are just like children with respect to their fathers. Rather they fall short of this status by far. This is why every soul that is not cultivated by the Messengers عليهم الصلاة والسلام will not prosper and will not be made upright.
As for the saying of the Prophet صلى الله عليه وسلم, 'The Prophets عليهم الصلاة والسلام do not leave behind deenaar or dirham for inheritance, but rather, they leave behind knowledge,' this is from the completeness of the Prophets and their vast sincerity towards the Ummah." [End of Ibn al-Qayyims words, quoted in 'Interaction with the Scholars, Shaykh Baazmool]
Ibn Rajab al-Hanbali رحمه الله said, "This means that they inherit what the Prophets عليهم الصلاة والسلام brought from knowledge. So they act as the Prophets' successors (Khulafaa') in each of their nations, in terms of calling to Allaah سبحانه و تعالى to obeying Him, forbidding disobedience of Him, and defending the Religion of Allaah." [Talabul-'Ilm, p. 46]
Aboo Haatim Ibn Hibbaan رحمه الله said, "In this Hadeeth is a clear explanation that the scholars have virtues that we have mentioned. They know and understand the knowledge of the Prophet صلى الله عليه وسلم. Do you not see that he says the scholars are the inheritors of the Prophets عليهم الصلاة والسلام? The Prophets عليهم الصلاة والسلام only leave knowledge as an inheritance, and knowledge of our Prophet صلى الله عليه وسلم is his Sunnah. So whoever neglects its knowledge is not from its inheritors." [al-Ihsaan bi Taqreeb Saheeh Ibn Hibbaan (1/295 under #88)]
Imaam Ibn al-Qayyim رحمه الله said, "The statement of the Prophet صلى الله عليه وسلم, 'The Prophets عليهم الصلاة والسلام do not leave deenaar or dirham as an inheritance, but rather they leave knowledge as an inheritance,' this is from the perfection of the Prophets, the magnitude of their admonition to their nations, and the completion of Allaah's blessing upon them and their nations, removing all defects and severing all means that cause weakness in some of the souls. According to another Hadeeth, "We do not leave inheritance. What we leave behind is charity." (Saheeh Muslim, Kitab al-Jihad was-Siyar, no. 49) So the Prophets عليهم الصلاة والسلام do not leave deenaar or dirham as an inheritance, but rather they leave knowledge as an inheritance.
As for the statement of Allaah, the Exalted, "And Sulaymaan inherited Daawood." [Sooratun-Naml, 27:16]
It is none other than the inheritance of knowledge and prophethood by total consensus of the people of knowledge amongst the scholar of Tafseer and others. This is because Daawood عليه الصلاة و السلام had many children besides Sulaymaan عليه الصلاة و السلام. Had the inheritance been wealth then it would not be restricted to Sulaymaan عليه الصلاة و السلام. Additionally, what precedes the verse and what succeeds it clarifies that the intent of this inheritance is the inheritance of knowledge and prophethood and not the inheritance of wealth:
"And indeed We gave knowledge to Daawood and Sulaymaan. They both said: 'All the praises and thanks are to Allaah Who has preferred us above manu of His believing servants!' And Sulaymaan inherited from Daawood." (Sooratun-Naml, 27:15-16)
The context clarifies the virtues of Sulaymaan عليه الصلاة و السلام and what Allaah سبحانه و تعالى specified him with of honour and inheritance that his father possessed, and the paramount gifts are knowledge and prophethood.
"Verily, this is an evident grace." (Sooratun-Naml, 27:16)
Likewise is the statement of Zakariyyah عليه الصلاة و السلام:
"And verily, I fear (for) my relatives after me, and my wife is barren. So give me from Yourself an heir. Who shall inherit me, and inherit (also) the posterity of Ya'qoob. And make him, my Lord, one with whom You are Well-Pleased!" (Soorah Maryam, 19:5-6)
This is the inheritance of knowledge, prophethood, and calling to Allaah. [Miftaah Daar as-Sa'aadah, 1/66-67]
Fadak
The issue of Fadak is a favorite topic for the Shia, and the story (in collusion with spiteful rhetoric) is one that the Shia children grow up on. The Shia propagandists feel no qualms in rabble-rousing and exploiting Fadak by reviving Fitnah and disagreements that died hundreds of years ago. On the other hand, the Ahlus Sunnah wal Jama'ah does not focus on the story of Fadak, namely to prevent senseless Fitnah and out of respect for Abu Bakr (رضّى الله عنه) and Fatima (رضّى الله عنها), two of the great personalities of Islam.
Because of the fact that the issue of Fadak is not a center of focus in Sunni circles, many Sunni youth do not have the details about this event and most haven't even heard of it. Meanwhile, the Shia youth are trained with propaganda points to assault the unknowing Sunnis with. This imbalance of knowledge leads to a quick "victory" for the Shia propagandists.
The reality, however, is that the Shia version of Fadak is completely biased, contrary to the facts, and yet another typical Taqiyyah-oriented deception and manipulation of history designed to malign Abu Bakr (رضّى الله عنه). We find that a fair analysis of Fadak not only absolves Abu Bakr (رضّى الله عنه) of all wrong doing, but it also exposes the falsity of the Shia paradigm.
Fadak was the name of a property that the Prophet (صلّى الله عليه وآله وسلّم) personally owned. Upon the Prophet's death (صلّى الله عليه وآله وسلّم), Fatima (رضّى الله عنها) expected to inherit Fadak, but Caliph Abu Bakr (رضّى الله عنه) refused to give it to her and he instead donated it to the state as charity. Based on this event, the Shia villify Abu Bakr (رضّى الله عنه) for "stealing" land from the daughter of the Prophet.
The reason Abu Bakr (رضّى الله عنه) did not-and Islamically could not-give Fadak to Fatima (رضّى الله عنها) was because the Prophet (صلّى الله عليه وآله وسلّم) had declared that the Prophets do not leave behind inheritance. Prophets are awarded special financial privelages in order to aid them in their mission to spread Islam; Prophet Muhammad (صلّى الله عليه وآله وسلّم) got a portion of the Khums on the very basis that he was a Prophet. It is thus not an absurd stipulation that their inheritance too has a special set of rules distinct from non-prophets. Both Sunni and Shia Hadith confirm that the property of Prophets is left behind as charity and not to be awarded as inheritance.
Hadith
Let us now examine Sunni Hadith on the topic of Prophets and inheritance. Prophet Muhammad (صلّى الله عليه وآله وسلّم) said:
"We do not leave inheritance. What we leave behind is charity." (Sahih Muslim, Kitab al-Jihad was-Siyar, no. 49)
"We, the Prophets, do not leave heirs." (Musnad Ahmad, vol. 2 p. 462)
This is confirmed in Shia Hadith as well. Let us examine Shia Hadith in Al-Kafi, the most reliable of the four Shia books of Hadith, on the same matter:
"The Prophets did not leave dinars and dirhams as inheritance, but they left knowledge." (al-Kafi, vol. 1 p. 42)
This Shia Hadith in Al-Kafi has two separate narrations, and is considered Sahih by the Shia. The authenticity is confirmed by Ayatollah Khomeini, who used this Hadith to prove his claim of Wilayah al-Faqih. Khomeini said about the Hadith:
"The narrators of this tradition are all reliable and trustworthy. The father of 'Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable, [but in fact] he is one of the most reliable and trustworthy narrators."
(source: Khomeini, al-Hukumat al-Islamiyyah, p. 133, published by Markaz Baqiyyat Allah al-A'zam, Beirut)
So we wonder why this Hadith is reliable enough to prove Wilayah al-Faqih, but suddenly it is not used by the Shia to defend Abu Bakr's (رضّى الله عنه) position?
Do we not then see that the statement made by Abu Bakr (رضّى الله عنه) about Prophets not giving inheritance is the same statement that was made by Imam Sadiq (رضّى الله عنه) whom the Shia consider to be infallible? Allamah Al-Majlisi declared that the Hadith "do[es] not fall short of being Sahih." And Ayatollah Khomeini considered it to be so Sahih that he used it to prove his Wilayah al-Faqih. If Abu Bakr (رضّى الله عنه) is to be considered a liar for quoting this Hadith, then would the Shia also accept that Imam Sadiq (رضّى الله عنه), Allamah Majlisi, and Ayatollah Khomeini are also liars by same logic?
This Shia Hadith is referenced on Al-Shia.com, one of the most reliable of the Shia websites:
Hadith 57, Chapter 4, h 1
"The prophets did not leave any Dirham or Dinar (wealth) as their inheritance but they did leave knowledge as their inheritance."
"...In other words, the Qur'aan is not just giving the human the knowledge ('ilm) of what is correct but is also imbibing him with the feeling of fear, love and responsibility to Allaah سبحانه و تعالى (taqwa) [1] that will drive him to do what is proper and correct. This is achieved through many means in the Qur'aan.
For example, Allaah سبحانه و تعالى tells humans the real nature of this world and its pleasures. The Qur'aan also contrasts the fleeting pleasures of this world with the real pleasure of Allaah's rewards. The Qur'aan also vividly describes to mankind what will happen on the Day of Judgement to both those were pious and those who were evil.
In fact, after almost every law stated in the Qur'aan, Alalah سبحانه و تعالى closes the relevant verses with the remembrance of Allaah سبحانه و تعالى, promises of reward for those who stay withing His limits and promises of punishment for those who wish not to abide by His commands. These are just some examples of how the Qur'aan gives both 'ilm and taqwa to the individual. [2]
A clear example from the Qur'aan of Allaah سبحانه و تعالى both showing the Muslims the straight path or correct actions as well as inspiring them with taqwa or urging them to follow Allaah's guidance can be seen in Soorah al-Baqarah. Verses 221-242 of that soorah cover twelve different laws or rulings involving marriage, marital relations, divorce, waiting period, maintenance, nursing and so on. In the verses, every ruling is clearly tied to an aspect of belief or 'aqeedah.
The importance of giving both 'ilm (knowledge) and taqwa (fear of Allaah سبحانه و تعالى and God consciousness) cannot be overemphasised. If a person simply has the knowledge of what is right without anything in his soul driving him to perform that right deed, all of that knowledge will be of no avail or benefit to him. This can clearly be seen in Western societies, for example. How many people in the West know very well the dangers and harmful effects of smoking [3], drinking, drugs and so on, but, at the same time, how many of these same people have the will and drive to refrain from these acts that they know are so harmful to them? [4]
On the other hand, a false sense of taqwa without 'ilm can also be very dangerous [5] as such a person may do something very displeasing to Allaah سبحانه و تعالى while he should have known better, and this may lead to his destruction. Allaah سبحانه و تعالى says,
"Say (O Muhammad صلى الله عليه وسلم): 'Shall We tell you the greatest losers in respect of (their) deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!'" (Soorah al-Kahf, 18:103-104)
In fact, this was the way of the Christians who worshipped Allaah not based on knowledge. Hence, Allaah سبحانه و تعالى calls them, in particular, those who have gone astray.
By the grace of Allaah سبحانه و تعالى, if the person realises this goal of the Qur'aan and sincerely tries to achieve it through his reading and study of the Qur'aan, he will be given both 'ilm and taqwa and he will become a complete Muslim in his life. In every rak'ah of his prayer, he will be asking Allaah سبحانه و تعالى to guide him away from being a person of 'ilm without taqwa or person with a false type of taqwa that is not based on 'ilm. In every rak'ah, he recites,
"Guide us to the straight path - the path of those upon whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray." (Soorah al-Faatihah, 1:6-7)
The Prophet صلى الله عليه وسلم explained to whom the last two terms were referring to when he said, 'Those who earned the wrath of Allaah are the Jews and those who went astray are the Christians.'" [6] [7]
[2] For an excellent discussion of the beauty and effectiveness of the Qur'anic approach, see Muhammad Qutb, Diraasat Quraaniyyah, passim. One can see from the comments of Muhammad Qutb's brother, Sayyid Qutb رحمه الله, that the style of the Qur'aan lends itself to this giving of both taqwa and 'ilm through the following menas:
(a) The Qur'aan presents what actually happens as if the person is witnessing the event itself by exposing all of the important and relevant aspects in a clear, vivid and manner;
(b) The Qur'aan does not discuss essentially related matters in separate chapters like one finds in science of philosophy books but everything is tied together and presented as one unified, related whole;
(c) At the same time, though, the Qur'aan stresses various aspects of life in balance or proper proportion, the proportions they deserve to be given in Allaah's sight; and
(d) The Qur'aan gives reality a life or breathing spirit that allows the Qur'aan to influence the reader. See Sayyid Qutb رحمه الله, Fee Dhilaal al-Quran, vol. 3, pp. 1788-1790
Of cource, since the Qur'aan is the speech of Allaah سبحانه و تعالى, the Creator and Lord of mankind, His message is able to strike the hearts, intellect and emotions of mankind like no humanly produced work could. In fact, the way the Qur'aan is able to affect mankind directly in the heart and soul is another proof that its source is Allaah.
[4] A society in which people lose their moral conscience even though they have the knowledge of what is right or wrong is doomed to disaster. Sayyid Qutb رحمه الله commented, "This is what causes the failure of all of the systems that are not based on the control of the heart, which is God consciousness (taqwa). And all the theories and ideologies that man has made for man and that do not have any authority from Allaah likewise fail." Fee Dhilaal al-Qur'aan, vol. 3, p. 1384
[5] Although in the long-run 'ilm without taqwa is much more dangerous. Perhaps the person of taqwa without 'ilm shall be forgiven in some cases because of his ignorance and good intentions while the one with 'ilm and no taqwa combines knowing that the act he is performing is wrong with bad intentions.
[6] Recorded by Imam Ahmad رحمه الله. See the discussion of the different narrations from the Prophet صلى الله عليه وسلم and his Companions رضي الله عنهم stating the same in al-Huwaini, footnotes to Ibn Katheer رحمه الله, Tafseer al-Qur'aan al-'Adheem, vol. 1, pp. 501-504
[7] Shaykh Jamaaluddeen Zarabozo, How to Approach and Understand the Qur'an, pp. 129-135
"Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise." (Soorah Aal 'Imraan, 3:18)
al-Bayhaqee رحمه الله said: "Allaah سبحانه و تعالى placed the scholars next to the angels, just as he placed the angels next to His Name. So just as virtue and honour is required for the angels because of what Allaah سبحانه و تعالى granted them by that, then likewise virtues and honour is required for the scholars because of the same thing Allaah سبحانه و تعالى granted them by it." [1]
al-Qurtubee رحمه الله said: "There is proof is this ayah for the virtue of knowledge and the nobility and merit of the scholars. This is because if there were anyone more virtuous than the scholars, Allaah سبحانه و تعالى would have linked them with His Name and the name of His angels just as He did with the scholars." [2]
Ibn al-Qayyim رحمه الله said: "Allaah سبحانه و تعالى calls on the scholars to testify to the noblest of testimonies, which is His Oneness (Tawheed)... and this is evidence for the virtue of knowledge and its people." [3]
Mufti Muhammad Shafi Usmani رحمه الله said: "The third witness is that of the men of knowledge. This expression, ulul-'ilm, means the blessed prophets and men who have the knowledge of Islam. Imam al-Ghazali رحمه الله and Ibn Kathir رحمه الله find this a matter of great honour for 'Ulama for Allah سبحانه و تعالى has mentioned their witness along with His, and that of the angels." [4]
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