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"All of mankind is in a drunken state except for the scholars. And all of the scholars are in a confused state except for those who act upon their knowledge."
'Ilm and Madaris: The Institutes of Religious Learning (Part 2)
By Shaykh Muhammad Masih Allah Khan Sherwani رحمه الله
Translation edited by 'Abd Allah bin Muhammad al-Afriqui
It should now be clear that the Arabic dini madaris (institutes of learning) occupy a lofty and noble rank. The excellence of the men who emerged from the portals of these madaris bears ample testimony to the elevated pedestal, which these institutions occupied. The superiority of the products of the Arabic dini madaris once by far surpassed those who qualified from all the institutions of worldly knowledge. Not so long ago these dini madaris produced such unique 'ulama who were the imams of knowledge of their times. Religious knowledge and the reputation of the 'ulama were perpetuated by these illustrious stars of superb knowledge. These noble men were masters of both exoteric (zahiri) and esoteric (batini) branches of knowledge.
Even in this day, it is not impossible for these institutes to produce such men of distinction. Hakim al-Ummah Mawlana Ashraf 'Ali al-Thanawi (Allah have mercy on him) said: "People complain that nowadays men of the calibre of Imam al-Ghazali رحمه الله and Imam al-Razi رحمه الله are not born. I say under oath that even today such men or men greater than al-Ghazali رحمه الله and al-Razi رحمه الله are possible. Knowledge will not end at any time prior to Qiyamah. Nubuwwat (prophethood) has terminated, but not wilayat (sainthood) and 'ilm (knowledge)."
In fact, Hakim al-Ummah رحمه الله was a living example of such unique stars of knowledge. Once Mawlana al-Thanawi رحمه الله was summoned to testify in a certain matter affecting the Muslim community. At that time he was 21 years of age and it was only one year after he had completed his academic studies at Dar al-'Ulum Deoband. Since the matter pertained to the Muslim community, the court required expert evidence. The judge asked: "Are you an 'alim?"
Mawlana al-Thanawi رحمه الله thought to himself: If I say no, the European judge will not understand the Asian temperament and will say that the demand of the summons was not conformed to since the summons set out the need for an 'alim. This would be tantamount to bringing disgrace upon myself. If I say, yes, I am an 'alim, it would be contrary to the teachings of the maslak (spiritual path) I am following. I therefore, replied: "The Muslims consider me as such."
The judge asked: "Do all Muslims accept you?"
Mawlana al-Thanawi رحمه الله thought: If I say no, it will be inviting disgrace in the presence of a kafir (disbeliever). Moreover, it will have an adverse affect on the case. If I claim that all Muslims accept me, there was the possibility of me being called on to deal with Hindu-Muslim problems which arose frequently in Kanpur, and I have no desire to assume such responsibility. I therefore replied: "There are two meanings of acceptance."
The judge asked: "What are the two meanings of acceptance?"
Mawlana al-Thanawi رحمه الله replied: "One meaning is to acknowledge (i.e. to accept as the truth) and the other is to submit (to act in accordance). In so far as acknowledging is concerned, all Muslims accept me. No Muslim can say that any law which I state is false. However, regarding submission, well, I do not possess the coercive power of the state to command this acceptance. Thus, in this context, some accept me and some do not."
After the session, the legal teams met and spoke in praise of the answers given. This in fact is the blessings of Arabic dini madaris. The nature of the knowledge imparted at such institutions produces creative and progressive intelligence. It must however be added that such intellectual elevation produced by religious knowledge goes hand in hand with tarbiyah (spiritual purification and development).
It is of the utmost importance that the true student of dini knowledge always keeps in mind his position. He must not conform to his desires. He has to dispel all alien ideas and concepts. Of necessity he must remain fully engrossed in his studies and abstain from all extramural activities (activities which are normal, necessary corollaries of secular education). The student in the quest of the lofty and celestial 'ilm of the din cannot afford to indulge or participate in any activities other than his studies. If he adopts this pure and determined attitude, solitude and unity of purpose, he will be blessed with amazing progress in his knowledge, intellect and insight.
If the student of dini knowledge passes his student days in this sincere and concerted way, there will be no need for him to spend much time in the company of a shaykh in the pursuit of spiritual reformation and development. Hakim al-Ummah رحمه الله once asked a pious saint: "Why is it that 'ulama have to make so much less mujahada (striving against the nafs) in suluk than others?"
The saint replied: "During their days of acquiring knowledge they are involved in the greatest mujahada."
From this it will be understood that the efforts, unity of purpose, concentration, solitude, sincerity, etc., adopted by the student during his period of study combine to constitute the greatest and most efficient mujahada which subdues, tames, purifies and adorns the nafs, hence the little effort and time required for this purpose after completion of the academic career. Students should now realise and appreciate the fact that their efforts of their student days will never go in vain. Such efforts produce a lofty stage of spirituality.
Shaykh 'Abdul 'Azeez Ibn 'Abdillaah Ibn Baaz رحمه الله explains the meaning of 'Sharee'ah' knowledge:
"Knowledge is known to possess many merits. Certainly the noblest field of knowledge which the seekers can strive towards, and those who aspire can endeavour to reach, is gaining Sharee'ah knowledge. While the term 'knowledge' is used generally to refer to many things, within the statements of the scholars of Islaam what is intended by 'knowledge' is Sharee'ah knowledge. This is the meaning of knowledge in its general usage as expressed in the Book of Allaah سبحانه و تعالى and in the texts of the Sunnah of His Messenger صلى الله عليه وسلم.
This is knowledge of Allaah سبحانه و تعالى and His names and attributes, knowledge of His right over those He created, and of what commands He legislated for them, Glorified and Exalted is He. It is knowledge of the true way and path, that which leads and directs towards Him, as well as its specific details. It is knowledge of the final state and destination in the next life of all those beings He created. This is Sharee'ah knowledge, and it is the highest type of knowledge. It is worthy of being sought after and its achievement should be aspired to.
Through this knowledge one understands who Allaah, Glorified and Exalted, is, and by means of it you are able to worship Him. Through this knowledge you understand what Allaah سبحانه و تعالى has permitted and what He has prohibited, what He is pleased with and what He is displeased with. And through this knowledge you understand the destiny of this life and its inevitable conclusion. That being that a group of the people will end in Paradise, achieving happiness, and the rest of the people, who are indeed the majority, will end in the Hellfire, and abode of disgrace and misery."
[From a lecture given by the eminent scholar رحمه الله at the Islamic University of Madinah on 3/26/1404]
"The worldly life is ignorance and lifelessness except for knowledge. And all knowledge is a proof against you except for that which is acted upon. And all actions are floating particles of dust (i.e. invalid) except for those done with sincerity (i.e. for the sake of Allaah سبحانه و تعالى). So sincerity is of extreme consequence such that the action becomes complete with it."
Abul Qaasim 'Abdul Kareem Ibn Hawaazin al-Qushayree an-Naysaburee رحمه الله informed us, saying: I heard Muhammad Ibn al-Husayn as-Sulamee رحمه الله say: I heard Abu Bakr ar-Raazee رحمه الله say: I heard al-Khawaas رحمه الله say:
"Knowledge is not based on reporting many narrations. Rather, the one with (true) knowledge is only he who seeks after the knowledge, implements it and follows the aspects of the Sunnah - even if he only has a little knowledge."
Abu Hafs 'Umar Ibn Muhammad Ibn 'Alee Ibn 'Atiyyah al-Makkee رحمه الله informed us, saying: Yoosuf Ibn 'Umar Ibn Masroor Abul-Fat'h al-Qawaas رحمه الله narrated to us: Ahmad Ibn 'Alee رحمه الله narrated to us: Ziyaad Ibn Ayoob رحمه الله narrated to us: Ahmad Ibn Abee al-Hawaaree رحمه الله narated to us, saying: 'Abbaas Ibn Ahmad رحمه الله narrated to me concerning the ayah:
"And those who strive for Our sake, We will surely guide them to Our paths. And verily, Allaah is indeed with the good-doers." (Soorah al-'Ankaboot, 29:69):
"Those who act upon what they know, We will surely guide them to (knowledge of) what they don't know."
Abul Husayn Ahmad Ibn 'Alee Ibn al-Husayn ath-Thawree رحمه الله informed me: Abu 'Abdur Rahmaan Muhammad Ibn al-Husayn an-Naysaburee رحمه الله narrated to us, saying: I heard Abu Bakr ar-Raazee رحمه الله say: Yoosuf Ibn al-Husayn رحمه الله said:
"There are two forms of transgression in the world: The transgression of knowledge and the transgression of wealth. That which will save you from the transgression of knowledge is worship. And that which will save you from the transgression of wealth is renouncing it."
"Isn't the one who collects books of knowledge in some ways like the one who gathers gold and silver? Isn't the one with an ardent desire for them like one who craves the other two? Isn't the one with a passion to store and preserve them like the one who treasures the other two? Similarly, just as there is no benefit in wealth that is not spent, likewise there is no benefit in knowledge except for the one who puts it into practise and fulfills its requirements.
So every individual must examine himself, and be concerned for his remaining time, as the time till his burial is short, his leaving of this world is close at hand. The path is treacherous and being mislead from it occurs frequently, and the danger is significant. The one who takes account of himself is the one who is wise..."
Shaykh Saalih Ibn Fawzaan al-Fawzaan حفظه الله said,
"And there is a third type of seeker of knowledge who has recently appeared in our time. This is the beginner who says, 'You should read the Qur'aan and Ahaadeeth and then derive rulings directly!' They say this, yet most of them are not even able to correctly recite a verse of the Qur'aan, not to mention their inability to understand the correct meaning! This type is even more dangerous than the one we described previous to him, because he does not understand the established principles of deriving rulings properly.
It is well known that the source texts encompass texts that have a single clear meaning and those that carry more than one possible meaning, those which are basic in context and those which are detailed in context, that which is specific and that which is general, that which is unrestricted in meaning and that which is restricted. Similarly, in hadeeth narrations there is that which is of the highest rank of authenticity, that which has an acceptable rank of authenticity, that which contains unacceptable weakness, and that which is clearly fabricated in its origin. In addition to this, there are various types of evidence other than these two fundamental sources. There is the consensus (Ijmaa') of the Muslims, the use of correct analogy (Qiyaas), and other types of secondary evidence whose status is differed upon by the scholars in the specific field of knowledge related to this.
These principles of properly deriving rulings are truly only understood by those scholars who are deeply rooted in knowledge, not every scholar. So how could they be understood by these beginners who rush to the source texts and haphazardly derive rulings without true understanding?!? Indeed, it is an obligation to seize their hands in order to prevent them in their proceeding in this way, from harming themselves or others.
Additionally, they have no proof for putting forth this way as a methodology to be followed except under the general call to abandon blind following. However, for those of this level, the general Muslims, it is an obligation to blindly follow the scholars. The only one who is required to completely abandon blind following is the scholar who is proficient in deriving rulings and utilising independent reasoning. He alone is the one who has satisfied the requirement by fully understanding the concepts and matters which were explained previously.
As for the one who has not reached that level, then it is obligatory that he blind follow. Allaah, the Exalted, says:
"So ask the people of knowledge if you do not know." (21:7)
So fear Allaah, oh seekers of knowledge, and fear Allaah oh scholars of the Muslims. Take the hands of such individuals and guide them to the proper way, direct their faces towards the correct orientation. Favour them with your time and knowledge in order to remove from them their defects. Satisfy their thirst for understanding so that they become satisfied with the Muslim societies in which they live, and then through these people will come gradual rectification of their nations and lands. We ask Allaah to guide us to joining beneficial knowledge with righteous action. Praise and salutations be upon our Prophet, his family, and all of his Companions. Lastly, all praise is due to Allaah, Lord of all the Worlds."
Shaykh Muhammad al-Ameen ash-Shinqeetee رحمه الله said,
"The message of Islaam is the final of all the messages, this faith is the completion of the faiths, and there is not anything more noble in the sight of Allaah سبحانه و تعالى than knowledge. Due to the nobility of this knowledge, Allaah سبحانه و تعالى has joined it with those matters which are beloved to Him, as He, glorified and exalted, said:
"Allah will exalt in degree those of you who believe, and those who have been granted knowledge." (Soorah al-Mujaadilah, 58:11)
There is no third matter that is joined with these two in satus and value, never! There is faith in Allaah سبحانه و تعالى and then knowledge, there is nothing of higher value to Allaah سبحانه و تعالى after faith than knowledge! So when an individual recognises that his happiness, his rank, his nobility, and his honour are all due to his knowledge, then he will turn to gaining it with true devotion and he will love it with a true love. And he will then devote himself to that which he loves and desires. When this occurs then Allaah سبحانه و تعالى will add to his knowledge even more. Because of this, it is said in the well known statement of wisdom: 'The one whose beginning is already strong - his outcome is a radiant one.'
The beginning which is strong is a beginning that starts with the individual, then proceeds to his wife and his children, and then his brothers and sisters, then his neighbourhood, his extended family, and his community, then to the common people in general. Its conclusion only reaching a level that Allaah سبحانه و تعالى has decreed it stops at. And certainly the people vary in regard to this.
"With good manners, you will understand knowledge. With knowledge, you will correct your actions. With actions, you will attain wisdom. With wisdom, you will comprehend zuhd (renouncing the worldly life) and be granted it. With zuhd, you will abandon the worldly life, and you will long for the Hereafter. And with longing for the Hereafter, you will achieve Allaah's contentment."
Muhammad Ibn al-Husayn Ibn Muhammad al-Mintawthee رحمه الله informed me, saying: Ja'far Ibn Muhammad Ibn Nusayr al-Khaldee رحمه الله mentioned that Abul-'Abbaas al-Hawlaanee رحمه الله informed him, saying: I heard Abul-Qaasim al-Junayd رحمه الله say:
"When you desire to be honoured by knowledge and to be ascribed to it and to be from its people before giving knowledge what right it has over you (from action), its light becomes veiled from you and all that remains upon you is its mark and appearance. That knowledge is against you, not for you. This is since knowledge directs to implementing it. So if knowledge is not implemented in its due stages, its blessings depart."
Contemporaries would say about Imaam az-Zuhree رحمه الله that he would surround himself with books of Islamic knowledge, betake himself to them, remaining oblivious of all else. So much so, that one night his wife said to him, "By Allaah, these books are more severe upon me than three competing wives."
Shaykh Muhammad al-Ameen ash-Shinqeetee رحمه الله said,
"I swear by Allaah Whom there is none worthy of worship besides Him, that you will be amazed, and not cease to be amazed, by that which Allaah سبحانه و تعالى makes easy for you in your sittings with the people of knowledge. I swear by Allaah, it is not due to our strong intellects, nor our strength or ability to memorise, as we are nothing. Every matter of goodness is solely by the favour of Allaah سبحانه و تعالى, Who has no partner of associate.
I swear by Allaah that if you intended to take from the many oceans of knowledge, you would not take from them a single matter if Allaah سبحانه و تعالى prevents you from obtaining it. As perhaps a very simple and clear issue will be presented to you and it will be incomprehensible for you, such that you fail to understand even a single aspect of it. And perhaps a very complex and difficult issue will be presented to you which requires significant effort, work, struggle and examination to understand. Yet, if your Lord سبحانه و تعالى makes matters easy for you from his abundant favour, then such difficult matters will stand before you, easily understood."
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