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"My father was a rich man who left wealth worth thousands behind him. When I reached puberty, I was given twenty dinars and two houses and I was told it was all he had left. I took the dinars and bought books of Sacred Knowledge with them. I sold the houses and spent the money in my pursuit of knowledge. Nothing remained of the wealth I had inherited."
[Sincere Counsel To The Seekers of Sacred Knowledge]
Foreword: At the bequest of students, I have decided to write this article in which we will be able to remind each other of the adab (Islamic Ethics) that is required for those who are engaged in either imparting or seeking the Sacred Sciences. I have kept the article purposefully brief and the language rather simple in order that it can be read with the minimum of time and effort. I realise that we sadly live in an age wherein reading is fast becoming an alien action in favour of browsing and viewing. I ask Allah to accept this humble effort from me and allow me to improve my own adab before I remind others of the need.
There can be no doubt in the minds of Muslims that they are required to honour the 'ulama (scholars of the sacred sciences) as this has been clearly shown by numerous authentic ahadith of our most Beloved Messenger (Allah bless him and grant him peace) when he said:
On the authority of 'Ubadah bin Samit (Allah be pleased with him) that the Messenger of Allah (Allah bless him and grant him peace) said, "He is not from amongst my people, who does not have respect for our elders and show mercy to our young and honour our scholars." [1]
The reason for this is owing to their position with Allah (Glorified is He) which is demonstrated in numerous verses of the Qur'an, one such verse states:
"Allah (Himself) is witness that there is no God save Him. And the angels and the men of knowledge (too are witness). Maintaining His creation in justice, there is no God save Him, the Almighty, the Wise."(Qur'an, 3:18)
In this magnificent verse, there is sufficient evidence that the 'ulama are above all humans as Allah (Glorified is He) has not used as a witness anyone from humanity, but them. It shows their position in that they are mentioned alongside Himself and the angels and independent of any other party, and it is well known that only those with credibility deserve to be called upon as witnesses. What then, if the Lord of the Worlds, calls upon them from his creation?
If any doubts should remain in the minds of some owing to the verse above not directly stating the position of the 'ulama, then this verse should suffice them:
"Say: "Can they who have knowledge and those that do not have knowledge be deemed equal?" [But] only they who are endowed with insight keep this in mind!"(Qur'an, 39:39)
The 'ulama are those that Allah has selected from all of his creation as he selected the anbiya' (prophets) and he choose to give them goodness that others were deprived of.
Allah's Messenger (Allah bless him and grant him peace) says in an authentic hadith
عن معاوية قال : سمعت رسول الله صلى الله عليه وسلم يقول : مَنْ يُرِدْ اللَّهُ بِهِ خَيْراً يُفَقِّهْهُ فِي الدِّينِ
On the authority of Mu'awiyah (Allah be pleased with him) that the Messenger of Allah (Allah bless him and grant him peace) said, "For whomever Allah wills goodness for them, he gives them an understanding in this din (religion)." (Sahih al-Bukhari)
The 'ulama when explaining this hadith have said that we can understand that those people that are ignorant and have little or no knowledge about this din have indeed been deprived by Allah of goodness. Now, some may say, why is that Allah has chosen some of us over others? To them we say:
"Such is the Bounty of Allah, which He bestows on whom He will: and Allah is the Lord of the highest bounty."(Qur'an, 62:4 & 57:21)
The goodness which Allah bestows on the 'ulama causes them to be the most conscious, fearful and ultimately the closest to Him as Allah says in the Qur'an:
"And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear Allah, among His Servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving."(Qur'an, 35:28)
I ask Allah to enable and ennoble myself firstly, and everyone that reads this article with the adab that permits us to fulfil the rights of our 'ulama, elders and those younger than us. Amin.
Notes:
[1] Hasan (sound) hadith that can be found in Mustadrak of al-Hakim, the Musnad of Imam Ahmad, Ibn Mundhiri's Targhib wa 'l-Tarhib as well as many other compilations.
"O Allaah, cause me to benefit from what You have taught me, and teach me what will benefit me."[Mustadrak Hakim]
Allaahumman-fa'nee bimaa 'allamtanee wa 'allimnee maa yanfa'unee.
'Ilm (knowledge) gets value from possibilites of action. To benefit from 'ilm is to act according to it. Further, truly beneficial knowledge is one that benefits one in the Hereafter. The definition also includes the knowledge that benefits one in this world and which in turn leads to the former.(Tuhfah al-Ahwadhi)
It is reported that Imâm Muhammad Ibn Sîrîn - Allâh have mercy on him - said:
"There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allâh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies."
By Shaykh Muhammad Masih Allah Khan Sherwani رحمة اللہ علیه
Translation edited by 'Abdullah bin Rashid Ahmad al-Afriqui
The virtues and significance of dini (sacred/religious) knowledge are innumerable. The scope of this discussion excludes the presentation of an elaborate and exhaustive exposition of these virtues. There are special books dealing elaborately with this subject. Nevertheless, in the light of the principle: a subject will not be discarded because of inability to attain it in totality, it is proffered in brief that the importance of dini knowledge is of such a degree that the entire arrangement of the external (zahiri) and internal (batini) dimensions of the universe is related to this very knowledge of the din. No act - religious or mundane - without dini knowledge is valid.
Hakim al-Ummah Mawlana Ashraf 'Ali Thanawi (Allah have mercy on him) said in this regard: "Dini knowledge reforms the corrupted and instils life in the dead. One has just to observe the degree of refinement and moral character which imbues even uncultured persons on whom dini knowledge has cast its influence properly."
It is clear from this statement of Hakim al-Ummah رحمة اللہ علیه that perfection of character, culture, lofty morals and true humanity are acquired by means of dini knowledge. In fact, these lofty standards of human life are confined to dini knowledge. They are attainable through the avenue of only dini knowledge. This achievement of true culture and refinement of character is not possible in any other way. This is no idle or superficial claim. Once Hakim al-Ummah رحمة اللہ علیه declared with much emphasis: "I claim with emphasis that without dini knowledge it is impossible to acquire morality, intellectual and cultural refinement equilibrium in word and deed. Cultural and moral progress are dependent on dini knowledge."
Hakim al-Ummah رحمة اللہ علیه has wonderfully and concisely explained in a nutshell all human excellences and lofty attributes. As mentioned earlier, dini knowledge brings in its wake a superior culture and civilisation no matter in which way the dini knowledge is acquired. The best and efficacious way of acquiring dini knowledge is through academic study of Arabic, in this regard, Hakim al-Ummah رحمة اللہ علیه said: "Knowledge of the din has to be acquired no matter in which way. Its effect is most manifested, especially if acquired through the medium of Arabic. The lofty intellectual standard attained by studying the din through Arabic is indeed incomparable. When noble people acquire dini knowledge via Arabic, their intellectual standard and ability reach such heights which render kings and kingdoms insignificant to them."
In British-ruled India a British military officer, in full army regalia, struck awe and fear in the hearts of simple village-folk. His manner, appearance and attitude truly over-awed the villagers. Any menial person could not muster up courage to even speak to him owing to the awe and fear he commanded. This officer barked out the following question to a student of dini knowledge, who was studying at an Arabic madrasah: "What is the matter with all of you? Why do all who study Arabic shave their heads?" [1] Without the slightest hesitation the student replied: "What is the matter with all of you ? Why do all who study English shave their beards?" This quick and witty reply subdued the officer into silence.
Similarly, Sultan Awrangzeb Alamghir (Allah have mercy on him) questioned a student of dini knowledge, whose external appearance was haggard and pitiable. The Sultan posed the following question: "How many cups of water are there in this pond [of the Jami' Masjid of Delhi]?" The student replied: "Your question is incomplete. Until the measure of the cup is not specified, your question cannot be answered. However, as a favour, I will nevertheless answer your question. If the cup is as big as the pond, the latter contains one cup; if the cup is half the size of the pond, the latter contains two cups and if the cup is one-quarter in size, the pond will contain four cups ad infinitum. The number of cups will always depend on the proportion of the cup to the pond."
Sultan Alamghir was thus silenced by this witty reply. Dini knowledge improves ones natural capabilities.
[1] This in reference to a practice prevalent among madrasah students to remove all their hair from their heads.
al-'Allaamah Ibn al-Qayyim رحمه الله said, regarding knowledge being a cure for the diseases of the heart:
"And this sickness is composed of the disease of doubts and desires. For indeed, it is a must that it includes corrupt imagination and false wants, such as pride, arrogance, self amazement, and conceit, which consists of imagining oneself to be great and honourable, and also seeking for oneself the praise and admiration of the creation.
So (this person's) sickness is either due to doubts, desires, or both... The sicknesses of the heart are graver than the sicknesses of the body, because the most that can result from a physical sickness is death. As for the sicknesses of the heart, it can lead a person to eternal misery; and there is no cure to these diseases except knowledge."
"Rather, the power of knowledge is greater than the power of strength. For this reason, people submit to proofs in ways that they do not submit to authority. For indeed the hearts submit to proofs, but as for authority, it is only the body that submits to it. Proofs take the heart captive, directing it, demeaning the opposition. Even if he shows stubbornness, and arrogance, his heart is submissive to the proof, obedient, and is under its control.
Rather the power of status, if it is not coupled with knowledge that manages it, then this power is like that of the wild animals, lions, and things similar to them: Ability without knowledge or mercy. This is different from the power of proof and evidence, because indeed (the power of proofs and evidence) is authority coupled with knowledge and wisdom. And whoever does not have authority with his knowledge, it is either due to the weakness of his proofs and power, or due to the dominance of the authority of the hand and sword over him. Otherwise, knowledge is victorious in and of itself, clear and dominate over falsehood."
"The superiority of Knowledge over wealth is known from a number of angles:"
He lists forty angles, amongst which are the following:
"The first: Knowledge is the inheritance of the Prophets عليهم الصلاة والسلام, while money is the inheritance of the kings and the wealthy.
The second: Knowledge protects you, while you protect money.
The third: Both the believer and the disbeliever, the righteous and the wicked acquire wealth. As for beneficial knowledge (which is practised upon), it is only obtained by the believer.
The fourth: The scholars are needed by the kings and those less than them. While the wealthy are only needed by the poor and needy.
The fifth: As for the rich person, his wealth departs him when he dies, while knowledge enters with you into the grave."
"The most ignorant of the people is the one who leaves off what he knows. And the most knowledgeable of the people is the one who acts upon what he knows. The best of the people is the one who has the most humility for Allaah, the Mighty and Majestic."
"What is the problem that I see your scholars die, yet the ignorant ones from amongst you do not seek knowledge?! Seek knowledge, before it is removed! For indeed the disappearance of knowledge is with the death of the scholars."
[Collected by ad-Darimi 1/311-312 #251; Ahmad in az-Zuhd, Abu Nu'aym in al-Hilya 1/212, 221]
"Mufti Muhammad ibn Adam al-Kawthari elaborates on Imam Muhammad ibn Sirin's statement, "Indeed, this affair is deen, so be careful from whom you seek your deen." He emphasizes the importance of seeking sacred Islamic knowledge from qualified teachers through the process of Isnad (chains of transmission), and not being self-taught. The lecture was delivered in Copenhagen (Denmark) on December 22, 2012."
"To forget knowledge is a defect that many people are tested with. If it were not for forgetfulness, knowledge would have been plentiful in every time period. However, the Salaf have directed us to safeguard knowledge from forgetfulness, by reviewing and studying collectively, sitting with the scholars, and by reviewing that which has been memorised repeatedly."
Sayyiduna 'Ali Ibn Abi Taalib رضي الله عنه said, "Constantly revisit and review these narrations, for indeed if you do not do that, it will disappear from you." [1]
Sayyiduna 'Abdullah Ibn Mas'ood رضي الله عنه said, "Everything has that which impairs it, and the impairment of knowledge is forgetfulness." [2] [3]
Notes:
[1] Collected by Abu Bakr Ibn Abi Shaybah 8/522, ad-Darimi, al-Khateeb in al-Jaami' 1/236-237 #465-466, and Ibn 'Abdil Barr, and the wording is found with him. It is authentic.
[2] Collected by ad-Darimi 1/487 #647, and the wording is his. Also collected by al-Khateeb in al-Jaami' #468 and Ibn 'Abdil Barr.
It is reported that Abud-Dardaa' رضي الله عنه said,
"The thing I fear the most is that I will stand for my account (on the Day of Judgement) and it will be said to me, 'You had knowledge, so what have you done with what you learned?'"
[Collected by Ibn al-Mubarak رحمه الله in az-Zuhd; Imam Ahmad رحمه الله in az-Zuhd; Ibn Abi Shaybah رحمه الله in al-Musannaf 13/311; Ibn 'Abdil Barr رحمه الله; al-Bayhaqi رحمه الله and al-Khateeb رحمه الله. Graded Saheeh by Shaykh al-Albani رحمه الله]
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