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Abul Husayn Ahmad Ibn al-Husayn Ibn Ahmad رحمه الله informed us, saying: I heard Abu 'Abdillaah ar-Roodhabaaree رحمه الله say:
"Whoever goes out towards knowledge, intending (just to obtain) the knowledge (without acting upon it), knowledge doesn't benefit him. And whoever goes out towards knowledge, intending to act upon it, knowledge will benefit him - even if it is a little."
Imaam Ibn al-Qayyim حمه الله said regarding ignorance, the cure and the proper one to treat it,
"Ignorance is a mortal disease which is healed with two sources: the Qur'aan and the Sunnah. And the doctor overseeing this cure is the guiding scholar."
Shaykh Muhammad Khaleel Harras said,
"There is no disease that afflicts like the disease of ignorance, as it damages the one it afflicts with the severest harm, and the only cure for this disease is from two medicines: the Book of Allaah سبحانه و تعالى, and the noble Sunnah of the Messenger of Allaah صلى الله عليه وسلم. But it is necessary that this remedy be administered by a skillful doctor. That being the guiding scholar who properly understands the relevant areas of the disease, and so can restore health." [1]
Shaykh Saalih Ibn Fawzaan al-Fawzaan said,
"Ignorance is without doubt a destructive disease. However, it has both a remedy and a doctor. The remedy by itself is not sufficient, it is necessary to receive guidance from the doctor as to how to use the remedy. And the remedy is already present - the Book and the Sunnah. Their examples are like medicines, one to be used along with the other, that must be combined by a doctor into a complete prescription. Using this prescription is accomplished by referring to the 'Ulamaa' and asking them for guidance. So do not rely upon your personal understanding or what is found in your books alone. Rather, what is required is that you refer back to the people of knowledge and those who teach. Because just as medicine is not taken except with the supervision of a doctor, similarly it is necessary that this cure come only from the truly righteous guiding scholars, as from among those considered by some to be scholars, are those who in reality are only scholars of falsehood.
But, it is upon you to turn to the righteous scholar who has correct beliefs as well as a good goal and sound intention. This guiding scholar is the one who cultivates the people upon the truth. Sayyiduna Ibn 'Abbaas رضي الله عنهما stated, 'The guiding scholar is the one who teaches the people the essential, simpler matters of knowledge before the larger, more complex ones.' The guiding scholar is the one who educates according to the best manner of teaching, level by level, and teaches the various issues, step by step. This is the correct methodology, because it is essential that you preceed by degress in acquiring knowledge, advancing step by step." [2]
Notes:
[1] Sharh Qaseedatun-Nooniyyah, vol 2, p263
[2] Summarised notes upon the poem an-Nooniyyah, p 1010
"Knowledge is dependent upon action, and action is dependent upon sincerity. And doing things sincerely for the sake of Allaah produces understanding of Allaah, the Mighty and Sublime."
"Verily, when a servant seeks knowledge in order to act upon it, his knowledge humbles him. And when he seeks it for a reason other than that, he increases in wickedness or pride."
And in another narration:
"When the servant seeks knowledge in order to act on it, it humbles him. And when he seeks it for other than acting on it, it increases him in pride."
"Therefore knowledge is not narrating a great deal, nor is it having an opinion on everything, rather it is a light which is implanted in the heart [1] by which the servant comes to understand the truth, employs it to differentiate between truth and falsehood, and is able to express that truth in brief, concise words. [2]
The Prophet صلى الله عليه وسلم was granted pithiness in speech [3] and his words were the most concise of words. [4]
All of this goes to show why there is a prohibition against excessive speech and being loose in ones words. [5] [6]
Notes:
[1] Ibn 'Abdul Barr رحمه الله records (#1398-1399) that Imaam Maalik رحمه الله said, 'Knowledge does not come about by a great deal of narration, instead it is a light that Allaah سبحانه و تعالى implants in the hearts,' and, 'Knowledge and wisdom are a light through which Allaah سبحانه و تعالى guides whoever He wills, they do not come about by knowing many issues.'
[2] al-Bukhari #2977-6998-7013-7273 and Muslim #523 on the authority of Sayyiduna Abu Hurayrah (may Allaah be pleased with him).
[3] The author, Jaami' 'Uloom wal-Hikam, vol. 1, p. 54, references this to Abu Ya'la and Daaraqutnee.
Ibn Abil-'Izz رحمه الله, Sharh 'Aqeedah at-Tahawiyyah, said, 'Our Prophet, peace and blessings be upon him, was granted pithiness in speech, he was sent with universal, comprehensive sciences and knowledge pertaining to this world and the Hereafter in the best and most complete of fashions. However each time someone introduced an innovation, they went to great lengths in justifying it and this is why the discussions of the latter people are long and laborious and of very little benefit. In contrast, the words of the salaf are few but of great blessings.'
[4] al-Bukhari #1477-2408-5975-6473-7292 and Muslim #1715 on the authority of Sayyiduna al-Mugheerah (may Allaah be pleased with him).
Ahmad #8822 and Bayhaqi, Shu'ab #4970 also record on the authority of Sayyiduna Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings be upon him) said, 'Should I not inform you of the worst of you? Those who prattle, those who speak rashly and without care, and the arrogant braggart. Should I not inform you of the best of you? Those who have the best morals and manners." It was ruled saheeh by Shaykh al-Albani رحمه الله, as-Saheehah #751-791-1891 and Arna'oot رحمه الله, vol. 14, p. 418.
[5]'Abdur Razzaaq, vol. 11, p. 163, as a mursal report. However the last half of the hadeeth has been recorded by Ahmad #5687.
Abul Qaasim 'Abdur Rahmaan Ibn Muhammad Ibn 'Abdillaah as-Siraaj رحمه الله informed us in Naisapur, saying: Abul Hasan Ahmad Ibn Muhammad Ibn 'Abdoos at-Taraa'ifee رحمه الله reported to us, saying: 'Uthmaan Ibn Sa'eed ad-Daarimee رحمه الله narrated to us: Zakariyya Ibn Naafi' al-Filisteenee رحمه الله narrated to us: 'Ubaad Ibn 'Ubaad, i.e. al-Khawaas ar-Ramlee رحمه الله, narrated to us from Ibn Shawdhab رحمه الله that Matar رحمه الله said:
"The best knowledge is that which benefits. And verily, Allaah سبحانه و تعالى only benefits with knowledge those who acquire it, and then act upon it. And He doesn't benefit with it those who acquire it, and then abandon it."
Ibn 'Abdul Barr رحمه الله narrates on the authority of Yoonus Ibn Yazeed رحمه الله who said: "Ibn Shihaab رحمه الله said to me:
'O Yoonus! Do not try to be proud in the face of knowledge because it comprises of valleys upon valleys. Whichever one you start with, it will break you before you can reach it. Therefore, acquire it [gradually] with the passage of days and nights. Do not attempt to acquire knowledge all at once because whoever tries to do so loses it all at once. Therefore, acquire little by little with the passage of days and nights.'"
"Acquire knowledge, comprehend it and use it. And do not acquire it in order to adorn yourselves with it, for indeed, it is imminent - should your life-spans be prolonged for you - that knowledge will be used as a means for adorning oneself, just as a man adorns himself with his garment."
Sayyiduna Abu Musa رضي الله عنه reported: The Messenger of Allah صلى الله عليه وسلم said,
"The guidance and knowledge with which Allah سبحانه و تعالى has sent me are like abundant rain which fell on a land. A fertile part of it absorbed the water and brought forth profuse herbage and pasture; and solid ground patches which retained the water by which Allah سبحانه و تعالى has benefited people, who drank from it, irrigated their crops and sowed their seeds; and another sandy plane which could neither retain the water nor produce herbage.
Such is the similitude of the person who becomes well-versed in the religion of Allaah سبحانه و تعالى and receives benefit from the Message entrusted to me by Allaah سبحانه و تعالى, so he himself has learned and taught it to others; such is also the similitude of the person who has stubbornly and ignorantly rejected Allaah's Guidance with which I have been sent.''
[Al-Bukhari and Muslim]
Imam al-Qurtubi رحمه الله and others mentioned,
"The Messenger of Allaah صلى الله عليه وسلم presents a similitude of the religion with which he was sent with that of rain which comes to the people at a time when they are in need of it. This was the condition of the people before the comissioning of the Messenger of Allaah صلى الله عليه وسلم as a Messenger. Just as rain gives life to a dead land, the teachings of Islaam give life to a dead heart.
He then compared those who heard him to various portions of a land on which rain falls. Among them is a person who has knowledge, practises on it and conveys it to others. He is like a good piece of land which absorbs water, benefits itself, causes vegetation to grow and thus benefits others from it.
Then there is a person who has acquired knowledge appropriate to his time but does not act on its optional aspects or does not fully comprehend what he had acquired. However, he conveys it to others. He is like a land in which water remains, and people are able to benefit from it. This is the person who is referred to in the following statement of the Messenger of Allaah صلى الله عليه وسلم: 'May Allaah make that person flourish who hears my speech and memorises it, and then conveys it as he has heard it. Many a person who has acquired knowledge is not fully knowledgeable himself, and many a person who acquired knowledge may very likely convey it to someone who is more knowledgeable than himself.'
Then there is a person who listens to knowledge being imparted but never memorises it, nor practises on it, and fails to convey it to others. Such a person is like a level or marshy land which does not absorb water and causes destruction to other lands.
In this similitude, the Messenger of Allaah صلى الله عليه وسلم mentioned the first two praiseworthy categories together because from them benefit is derived. On the other hand, he mentioned the third blameworthy category on its own because it has no benefit. Allaah سبحانه و تعالى knows best." [1]
"The first category of people are those who narrate [Ahaadeeth], have intelligence, invite others and practise on what they have learnt. The second category are those who narrate, are custodians of knowledge, practise on it, but have limited intelligence. The third category are the unfortunate and wretched ones. They do not narrate, they have no intelligence, they are not custodians of knowledge, and they do not memorise nor do they understand. They have neither accepted nor paid any heed to the guidance of Allaah سبحانه و تعالى, rather, they have turned away from it." [2]
Imam an-Nawawi رحمه الله said,
"There are various lessons to learn from this Hadeeth: presenting parables, the virtue of knowledge and teaching, intense encouragement towards acquiring knowledge and teaching it, and the reprehensibility of turning away from knowledge. Allaah سبحانه و تعالى knows best." [3]
Notes:
[1] Hafidh Ibn Hajar رحمه الله, Fat-hul-Bari, vol. 1, p. 177
[2] Ibn al-Qayyim رحمه الله, al-Wabil as-Sayyib min al-Kalam at-Tayyib, pp. 57-59
In response to a query received concerning etiquette's of acquiring Shari'i knowledge through various social networks.
The real knowledge of Shari'ah which comprises primarily of Qur'an and the noble ahadith of Allah's Messenger (Allah bless him and grant him peace) is not only information contained in books. In fact, the real knowledge of Shari'ah is actually a nur (divine light) which enters the heart and spurs one to follow the dictates of Shari'ah. The various sources of information from the Qur'an and ahadith etc. are the means to attain the divine nur of Shari'ah which is inculcated in the heart by showing respect to the Shari'ah and various means of attaining the Shari'ah.
Allah says:
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
"When the Qur'an is recited, listen to it and be quiet so that hopefully you will gain mercy." (Qur'an, 7:204)
Knowledge of Shari'ah invokes the mercy of Allah. To attain that, it is important to display utmost respect by listening attentively to the discourses of Shari'ah and to maintain silence. If one attends a discourse of Shari'ah, for example, a tafsir- or hadith- lesson, or tarbiyyah classes with a divided attention, for example eating or talking during the discourses, such a person will not secure the nur of that discourse. He may understand the overall message of the lesson but he will be deprived of the nur of that knowledge in his heart. This is because he did not show adab (character) and respect to the discourses of Shari'ah. The consequences of which is the heart is not enlightened and not refreshed to practice on the information achieved in the discourses.
It is so painful to observe that when national anthems which contains kufr (disbelief) with its various angles are read, a momentum of respect and honour is created. The participants display deep respect for their country and that attitude has an impact on the audience who even break down with emotions. After the anthem, a degree of reverence for the country and its people is created in the heart.
The Shari'ah is divine. It is from Allah. It is fardh (obligatory) to display respect to the discourses of Shari'ah. It is haram (forbidden) to display any disrespect to the discourses of Shari'ah. It is disrespectful to Allah and His Messenger (Allah bless him and grant him peace) to conduct and observe lessons of Qur'an and ahadith and general aspects of Shari'ah on mediums that are littered with various forms of filth and dirt. In one moment one is listening to a verse of the Qur'an prohibiting intermingling of the opposite genders:
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ
"Tell the believing men to lower their gaze and guard their modesty. That is purer for them, verily Allah is All-Aware of what they do." (Qur'an, 24:30)
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ
"Tell the believing women to lower their gaze and guard their private parts." (Qur'an, 24:31)
And immediately after the discourse an unexpected advertisement of a semi nude male or female appears with various un-Islamic conduct that diminishes the effect of the Shari'ah discourse. Furthermore, how can one attain the nur of Shari'ah when listening to the discourse while eating or drinking, the focus is on the meal rather than on the discourse? The attention to the discourse is subordinate and merely serves to be an entertainment. If one wants to really empower oneself in Shari'ah and inculcate the nur of Shari'ah, take out time and attend discourses of Shari'ah from the 'Ulama Haqq whose heart is filled with the nur of Shari'ah. That nur will travel in you to awaken the dead spirit and refresh you to be closer to Allah.
We observe that there are some people who have great amount of knowledge of Shari'ah. They are able to quote freely from the Qur'an and ahadith. Yet their outward appearance does not resemble the Sunnah of the Messenger (Allah bless him and grant him peace). There is no practical example of Shari'ah, for example they commit open violations of Shari'ah like intermingling of opposite genders or involvement in interest bearing transactions, they present explanations from Shari'ah to justify their haram. The only reason for this is while they know the text of the Shari'ah, they do not have the nur of the Shari'ah in their hearts. It is the nur of Shari'ah that leads to Allah consciousness and adherence to the Sunnah. It is the nur of Shari'ah that leads a person to deep insight of Shari'ah. He understands the spirit of the texts and abides by them. He leads by example of Shari'ah and if he errs, he regrets it and makes tawbah (repentance). He does not justify his wrong. When he preaches, his audience feels the nur of Shari'ah in their heart. They see the radiance of the divine nur on his face; his discourses jolt the people to transform their lives.
People with real knowledge don't pretend to be sincere. They do not put up shows to impress people. Allah puts in the heart of sincere people to believe and respect true 'Ulama and follow them.
The 'Ulama Haqq do not pursue pomp and show and they may not be popular like some presenters. If you want to benefit from the 'Ulama Haqq, take out the time and search for them like how you would search for a precious pearl.
"This knowledge of ours is governed by the Book and the Sunnah. Whoever has not read the Qur'an or written the Hadeeth is not to be followed in this knowledge of ours."
[Abu Nu'aym, vol. 10, p. 274 #15216, who mentions the additional words, "...or attained fiqh of the religion is not to be followed..."]
"Sometimes a point of inspiration occurs to me as it does to the ascetics, but I do not accept it except by the testimony of two just witnesses: the Book and the Sunnah."
"Beneficial knowledge is that which impresses itself on the heart leading to its quietude and humility, its being meek and shy before Allaah سبحانه و تعالى, and its breaking for His sake. If knowledge does not impress upon the heart in this way and, instead, is merely something spoken in the tongue, it becomes the proof of Allaah سبحانه و تعالى against the son of Adam which will be established against him and others.
Sayyiduna Ibn Mas'ood رضي الله عنه said, 'There are people who recite the Qur'an yet it does not descend beyond their throats; were it to reach the heart and take root theirein, it is then that it would benefit.' [1]
al-Hasan رحمه الله said, 'Knowledge is of two types: knowledge that is superficial utterance upon the tongue, that is Allaah's proof against the children of Adam; and knowledge that takes root in the heart and that is beneficial knowledge.' [2]
Hence the Prophet صلى الله عليه وسلم informed us that despite the knowledge that the People of the Book were given being readily available to them, they did not benefit from any of it since the primary goal behind this knowledge was missing, i.e. its reaching their hearts such that they could experience the sweetness of faith and realise its benefit of achieving fear and penitence; instead it remained superficial utterance on their tongues which served only to establish the proof against them." [3] [4]
Notes:
[1] Muslim #822
[2] Darimi #376 and Ibn Abi Shaybah, vol. 13, p. 235 and it is saheeh
[3] Refer to the authors Fadl 'Ilm as-Salaf (Daar us Sunnah Publishers) in which he discusses the issue of beneficial knowledge at length. He states therein,
"When knowledge is beneficial and takes root in the heart, the heart fears Allaah سبحانه و تعالى, submits to Him, and humbles itself in awe, glorification, fear, love, and veneration. When this happens the soul is content with the humblest of lawful worldly provisions and this is turn leads it to turn away from the world and all temporal effects."
"So beneficial knowledge is that which engenders a gnosis between the servant and his Lord and leads to this such that he comes to know his Lord, singles Him out alone in belief and worship, takes comfort in Him, develops a sense of shyness (hayaa') of Him, and worships Him as if he sees Him."
"The fundamental matter here is that the servant uses knowledge to engender a gnosis of his Lord. When this comes to fruition he will find Him close. When this happens, He will bring him close and answer his supplications. It is mentioned in a Judeo-Christian narration, 'O Son of Adam! Seek Me and you will find Me, when you find Me you will find everything. However, if you don't find Me, you will have lost everything. I am more beloved to you than anything else.'"
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