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"Knowledge is an ocean that has no coast. You keep swimming until the day you die. Don't ever think you know enough. Keep learning, keep achieving, put it into practice." [Mufti Isma'eel Menk]
Shaykh Ibn al-Qayyim رحمه الله says: "The 108th reason - i.e. in explaining the distinctive qualities, honour and merit of knowledge - is that many of the A'imma (رحمة الله عليهم) have clearly stated that the most meritorious deed after the compulsory deeds is the seeking of knowledge.
The students of Imam ash-Shafi'ee رحمه الله say that this is his madhhab. Sufyan ath-Thawri رحمه الله also said the same thing. The Ahnaaf also relate the same thing from Imam Abu Hanifa رحمه الله. This is also the madhhab of Imam Malik رحمه الله as narrated by Ibn al-Qasim رحمه الله.
As for Imam Ahmad رحمه الله, three narrations have been related from him: (1) the most meritorious deed after the compulsory deeds is the seeking of knowledge. (2) the most meritorious deed after the compulsory deeds is optional salaah. (3) it is Jihaad." (Ibn al-Qayyim رحمه الله mentions proofs for each of these opinions of Imam Ahmad)
Ibn al-Qayyim رحمه الله continues: "Our Shaykh - referring to Shaykh ul Islam Ibn Taymiyya رحمه الله - said: "Each of the above three, some of which each of the A'imma gave superiority to, i.e. Salaah, Knowledge and Jihaad, are the very ones regarding which Ameerul Mu'mineen 'Umar Ibn al-Khattaab رضي الله عنه said: 'Were it not for three reasons, I would not have liked to remain in the world: (1) That I lead or prepare an army for the cause of Allaah. (2) Enduring pain at night. In other words, standing [before Allaah سبحانه و تعالى] at night and engaging in worship therein in order to obtain the abundant reward that could be obtained therein. (3) Sitting in the company of people who select the purest of words just as the best dates are selected.'"
"The first is Jihaad, the second is standing [before Allaah سبحانه و تعالى in Salaah] at night, and the third is discussing matters of Knowledge. These three qualities were collectively found to perfection in the Sahaaba رضي الله عنهم, and scattered among those who came after them."[Ibn al-Qayyim رحمه الله: Miftah Dar as-Sa'adah, pp 129-130]
According to Shaykh ul Islam Ibn Taymiyya 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 Ibn Taymiyya رحمه الله was ill and a doctor told him that his long hours of academic research and discussions were adding to his illness. Ibn Taymiyya 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 disease?" The doctor affirmed what he said. Ibn Taymiyya 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." [Ibn al-Qayyim رحمه الله, Raudhah al-Muhibeen wa Nuzhah al-Mushtaaqeen (Aleppo, Syria: Daar al-Wa'ee, n.d.), p. 71]
Action is the fruit of knowledge, and knowledge without any action is like a tree without any fruits.
'Abdullah Ibn Mas'ood رضي الله عنه said, "We would learn ten verses directly from the mouth of the Prophet, and we would not exceed that until we had learnt their meaning and acted upon them. We learnt knowledge and actions (together)."
Knowledge along with sound actions that have met the stipulated conditions (i.e. solely doing the act for Allaah سبحانه و تعالى alone and solely following the Messenger of Allaah صلى الله عليه وسلم), will be a proof for the slave with Allaah سبحانه و تعالى.
If knowledge and righteous actions, that have fulfilled the two conditions mentioned (above), are present together, then this knowledge will be a proof for the slave with his Lord. However, if there is knowledge and no action, then this knowledge will be a proof against the slave and this kind of person resembles those whom Allaah سبحانه و تعالى is angry with, and they are the Jews. They are categorised as, 'Those whom Allaah is angry with', because they failed to act upon their knowledge.
If there are actions without any knowledge, thus worshipping whilst ignorant and confused, then this kind of person has resembled the Christians, because they used to worship Allaah سبحانه و تعالى upon ignorance and misguidance.
Sufyan Ibn 'Uyainah رحمه الله said: "They used to say: whoever is corrupt from amongst our scholars has a resemblance of the Jews, and whoever is corrupt amongst our worshippers has a resemblance of the Christians." [Majmoo' Fatawa Ibn Taymiyya, 1/197]
It is mentioned in an authentic hadeeth: "A man will be brought on the Day of Resurrection and will be cast into Hell, and his intestines will pour forth and he will go round them as a donkey goes round a millstone. The inmates of Hell will gather round him and say: 'What has happened to you, O so-and-so? Were you not enjoining us to do good and forbidding us to do evil?' He will reply: 'I was enjoining you to do good, but was not doing it myself; and I was forbidding you to do evil, but was doing it myself." [al-Bukhari and Muslim]
In the past there was a famous saying that was often quoted: "A scholar who doesn't act upon his knowledge will be punished before the idol worshippers." [The Three Fundamentals of Islam]
Imām Al-Zuhrī رحمه الله said: Verily, knowledge has calamities [that afflict it]. One of its calamities is when the scholar is left, until he goes away with his knowledge. Another calamity is forgetting [knowledge]. Yet another calamity is lying about [knowledge], and this is the worst type.
It is reported that Imām Ahmad b. Hanbal - Allâh have mercy on him - said:
Al-Shâfi'î saw me sitting in his circle, and there was some ink on my shirt I was trying to hide. He said, "Young man, why are you hiding it? Having ink on ones clothes is a sign of lofty conduct: to the sight it is black, but to the insight it is white (with the light of knowledge)."
It is reported that 'Abdullâh b. Al-Mubârak - Allâh have mercy on him - said:
Ink on the clothes is the perfume of the scholars.
- Some put this in verse (from Arabic):
The ink-pot's ink is the perfume of men
As saffron is the perfume of women
So the former befits the garments of those men
As the latter the garments of wives
It is reported that Imâm Ahmad said, seeing the students of hadîth approaching with their ink-pots:
"Asking good questions is half of [one's] knowledge." (Bayhaqi, Shu'ab al-Iman)
Knowledge of a particular issue only becomes complete by asking the appropriate questions. (Mirqat al-Mafatih, 8:795)
Also, fully thinking through a question before seeking an answer provides half the answer to the questioner, as opposed to random questioning. (Provisions for the Seekers)
"The likeness of knowledge from which no benefit is derived is that of a treasure from which no portion is spent in the path of Allaah." (Ahmad; Darimi)
"A single jurist is more severe on Shaytan than a thousand worshippers." (Tirmidhi; Ibn Maja)
A jurist, in comparison to a worshipper, can more easily recognise the evil ploys of Shaytan, and can make people aware of Shaytan's deceits and enjoin the people to do good. On the other hand, an ordinary worshipper more easily gets caught up in Shaytan's trickery because he is completely unaware of it. (Mirqat al-Mafatih, 1:476)
Sayyiduna Abu Huraira رضي الله عنه reported: The Messenger of Allah صلى الله عليه وسلم said, "The statement of wisdom is the lost property of the believer, so wherever he finds it then he is more deserving of it."
[Sunan At-Tirmidhi, Book of Knowledge, Number 2687, Da'if]
"In some forms of knowledge there is ignorance, and some forms of speech are a source of hardship." (Abu Dawood)
Sacred knowledge ('ilm) illuminates the path of guidance for a person and deters him from sin. Hence, it is favourable.
On the contrary, some forms of knowledge are not considered beneficial by Shari'a, and therefore ignorance of them is praiseworthy. Acquiring non-beneficial knowledge derails a person from seeking beneficial knowledge and thus becomes a cause for ignorance of what is beneficial.
The scholar Azhari رحمه الله says it means a person who abandons acting on the knowledge he posseses and thereby it is considered a form of ignorance [for him, since he is like one who does not possess the knowledge].
Allaah سبحانه و تعالى says,"The similitude of those who were entrusted the Torah, but who subsequently failed in those obligations, is that a donkey which carries huge tomes [but understands them not]."(62:5)
Qatada رحمه الله says, "The Companions رضي الله عنهم of the Prophet صلى الله عليه وسلم reached a consensus that anything through which Allaah سبحانه و تعالى is disobeyed is a form of ignorance, and anyone who disobeys Allaah سبحانه و تعالى is ignorant."
Some forms of speech can be a "source of hardship" when it is delivered to one who is either already aware of it or one who is incapable of comprehending it. (Mirqat al-Mafatih, 8:554)
"Verily the world is accursed and accursed is what it contains, except the remembrance of Allaah , that which Allaah loves, and someone with sacred knowledge or someone learning it." (Tirmidhi; Ibn Maja)
"That which Allaah سبحانه و تعالى loves," i.e., righteous deeds.
"Someone with sacred knowledge" and "someone learning it" have been mentioned as being exempt from the accursedness of the world, in order to emphasise the importance of the student and teacher of sacred knowledge. This statement refers to the scholars of Allaah سبحانه و تعالى [and students] who move between sacred knowledge and righteous actions.
Hence, the ignorant, and those scholars who do not practise upon their knowledge, and those who persue useless forms of knowledge (i.e., knowledge that has no relationship to the religion) are not part of this exemption. (Mirqat al-Mafatih, 9:31-32)
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