A Preparation For Leadership

Posted on by alfaida
By Shaykh Ali Hammuda18/05/2022

There is a particular prophet to whom the Qur’an has given a noticeable amount of attention. His name is repeated more than any other prophet: around 183 times across 25 different contexts. Not only is his adulthood expounded upon, but so too is his birth, the events that led up to it, his years as a baby, his youth, and onto manhood. In fact, we are even told about his mother, sister, his marriage, and many of the details connected to it such as the dowry that he paid. He is none other than Prophet Mūsā (ʿalayhī al-Salām). 

Allah ﷻ said three things about Mūsā (ʿalayhī al-Salām) that were not said about any other prophet:

The first: 

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي

“I cast the garment of love over you”[1] Thus everyone who saw Mūsā loved him. 

The second:  

وَلِتُصْنَعَ عَلَى عَيْنِي

“…in order that you may be brought up under My Eye.”

The third:

 وَاصْطَنَعْتُكَ لِنَفْسِي

“And I have prepared you for Myself.”

Indeed, there is a category of human beings, the allies of Allah, whom Allah selects, nurtures, guides, defends and prepares for Himself, and Mūsā was one of them. No aspect of Mūsā was for the dunyā (this world). His heart, soul, hopes and aspirations, his very essence were all entirely for Allah. 

Speaking about the verse “and I have prepared you for Myself”, Shaykh al-Saʿdī said:

وإذا كان الحبيب إذا أراد اصطناع حبيبه من المخلوقين، وأراد أن يبلغ من الكمال المطلوب له ما يبلغ، يبذل غاية جهده، ويسعى نهاية ما يمكنه في إيصاله لذلك، فما ظنك بصنائع الرب القادر الكريم، وما تحسبه يفعل بمن أراده لنفسه، واصطفاه من خلقه؟

“When a person wishes to nurture his beloved one from human mortals, wanting to raise him to the levels of perfection, he exerts every effort to help him attain it. So, what then of Allah’s doings – The Most Able, The Most Generous – for a person whom He wants for Himself and has selected from all of creation?”[2]

Prophet Mūsā; by Allah and for Allah

“And I have prepared you for myself” – These words fell onto the ears of Prophet Mūsā when he needed them the most. With hardly any provisions, he and his wife fled Egypt, when during the journey a glimmer of light in the distance caught their attention. He said to her: 

امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى

“Stay here; I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.” [3]

Unbeknown to him, Mūsā was in fact making his way towards an appointment with Allah. No sooner did he arrive than he heard his name being announced; “O Mūsā, Indeed I am Allah”. The Prophet Mūsā was tasked with prophethood, hearing the words of his Lord directly. During that perfect night and magnificent hour, answers were finally revealed to Mūsā relating to his life-long suffering.

The Prophet Mūsā was born with a death warrant to his name, for in the law of Egypt, every new-born baby boy was to be executed. This left his mother with no option but to place him in a cot, with him in it, on to the river Nile. Nevertheless, it found its way to the doorstep of  Pharaoh’s palace, whose wife fell in love with the baby Mūsā, and so Mūsā grew up within the Pharaoh’s quarters and at his expense. Years later, Prophet Mūsā accidently claimed the life of an Egyptian, forcing him to flee Egypt to escape  yet another death warrant. During his travels, Mūsā faced starvation and was pushed to his physical limits. Eventually, he found refuge and even marriage, though at the price of 10 years’ worth of labour, to then set off to another unknown future. 

Up until this conversation with Allah, Mūsā had no idea why he had endured all this hardship. Now, however, it all made sense. None of it was accidental and none of it was in vain. There, in the sacred valley of Ṭuwa, as Mūsā stared into the heavens, absorbed by the majestic voice of Allah, the puzzle of his life was finally solved, as he was told: “And I have prepared you for myself”

During this glorious conversation, Prophet Mūsā’s ordeals were recounted to him, to make manifest how each and every phase of His life was divinely planned, even the ones which he was far too young to remember, to bring him to this predestined moment. He heard:

قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى (36) وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ (37) إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (38) أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي (39) إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ (40) وَاصْطَنَعْتُكَ لِنَفْسِي

“Your request has been granted O Mūsā. And we have shown our favour upon you yet another time. When we inspired your mother with what we inspired, saying ‘Put him inside the casket and place it onto the river and the river will throw it on the bank, and there, an enemy to Me and an enemy to him will take him.’ And I cast the garment of love over you in order that you may be brought up under My eye. When your sister went and said, ‘Shall I direct you to someone who can nurse him?’ So, We restored you to your mother so that her eye may cool and not grieve. And you killed someone, but We saved you from retaliation and we tested you with a severe test. And you remained for some years among the people of Madyan. Then you came here at the decreed time, O Moses. And I have prepared you for Myself.”[4]

It turns out that Mūsā was being prepared all along by Allah to be for Allah. As a result, Allah was aided him, navigating him through every hardship, guided his every decision, supported him against his enemies, and will – on the Day of Reckoning – give him security, before granting him entry into the uppermost stations in paradise. 

What about us? 

Naturally, a Muslim who reads this will ask: Can I, too, receive a portion of this? Can I, too, become amongst those who are prepared by Allah to be exclusively for Him, and thus guided in the confusing times of today, and given security and Jannah tomorrow? This is a perfectly valid question to ask, as those who suffer in Allah’s cause want assurances that their suffering is not in vain. Such signs do exist, and what better way to discover them than to peruse  some of the features of Prophet Mūsā that qualified Him for this station of “I have prepared you for Myself.”

1: An unquenchable thirst for knowledge

So intense was Mūsā’s yearning for knowledge that when he came to learn of a righteous man who was based at “the junction of the two seas” who has new knowledge, he wasted no time, packed his bags and set out on a quest to find him, saying: 

لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

“I will not give up travelling until I reach the junction of the two seas, even if it takes me years.”[5]

After tracking him down following an arduous journey, Mūsā asked the wise man:

هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

“May I follow you so that you can teach me some of the right guidance you have been taught?’[6]

So, a person who is being prepared by Allah to be for Allah searches for this sign within himself; the levels of eagerness to learn, as Prophet Muhammad ﷺ said: 

مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ في الدِّينِ

“When Allah wants good for a person, He gives him understanding of the religion.”[7]

2: A commitment to worship (ʿibādah) in all circumstances and it all of its forms 

The very first instruction given by Allah to Prophet Mūsā was: 

فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي 

“…so worship me and establish the prayer for my remembrance.”[8]

That he did, never forgetting this instruction even during the darkest moments in his life. In fact, on the eve of their escape from the Pharaoh, Mūsā and Hārūn were instructed by Allah to:

 تَبَوَّأَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ الْمُؤْمِنِينَ

“Provide homes for your people in Egypt, and make your homes into places of worship, and establish the prayer, and give good news to the believers.”[9]

So, one who is being prepared by Allah to be for Allah is an exemplary worshipper, remembering Allah when others forget, fasting when people feast, and praying when others are asleep. 

3: A fearless acknowledgement of personal error 

Never did Mūsā shy away from confessing his faults nor did he ever delay making amends. Having underestimated his own strength, Mūsā accidently killed an Egyptian in his attempt to break up a fight. At once he said: 

هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ (15) قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“This is from the work of shayṭān; surely he is an enemy, openly leading astray. He said, ‘My Lord, indeed I have wronged myself, so forgive me’ and He forgave him. Indeed, He is the Forgiving, the Merciful.” [10]

Similarly, when Mūsā returned to his community from a short journey and saw that they had fallen to idolatry in his absence, he erupted in rage, threw down the scrolls of revelation, and gripped his older brother, Hārūn, by his hair and beard for not preventing this. Hārūn, however, explained that they had oppressed him and were on the verge of killing him. At once, Mūsā settled, picked up the scrolls, acknowledged his fault and made amends by saying: 

رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

“My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most merciful of those who show mercy.”[11]

So, a sign to look out for within yourself is your reaction upon learning of an Islamic ruling that clashes with your comforts, or upon receiving advice. Those who are being prepared by Allah to be for Allah willingly submit to Islam’s guidelines, accept advice gratefully, and amend their conduct whatever the cost.   

4: An unbreakable ethic of patience 

Both before and after his exit from Egypt, Mūsā faced harm at every level but was only every seen behaving patiently. In fact, so exemplary was it that Prophet Muhammad ﷺ, in the face of harm, often remembered Mūsā’s patience, saying:

رحِمَ الله موسى، قد أوذي بأكثر من هذا فصبر

“May Allah have mercy on Mūsā. He was harmed more than this but was patient.”[12]

5: A longing to be of service to others

Mūsā saw a fight and immediately endeavoured to settle it. He saw two women amongst a crowd who wanted to water their flock, and so he fought the crowds and watered their flock on their behalf. In fact, even during his quest for knowledge, he witnessed behaviour from his mentor which he perceived to be unjust, and so he vocalised his objection. 

If you are in the process of being prepared by Allah to be exclusively for Allah, you will find yourself committed to an ethic of excellence and of service to others, just as Allah said about Mūsā:

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ

“And when he reached full strength and maturity, We gave him wisdom and knowledge. This is how We reward those who do good.”[13]

A paradigm shift in perspective 

The Prophet ﷺ said:

أَنْتُمْ مُوفُونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ عَزَّ وَجَلَّ

“You are the last of 70 nations. You are however, in Allah’s sight, the greatest and most honourable of them all.”[14]

Nevertheless, this favoured nation finds itself bleeding profusely from every one of its limbs; the ethnic cleansing of Uyghur Muslims in China; the on-going plight of the Rohingyas in Myanmar; a seemingly impending genocide of Muslims in India; abandoned scholars within the dungeons of Saudi Arabia; Yemen’s existential famine crisis; the decade long war on Syria’s people; the occupation of Palestine with the siege on Gaza; and al-Masjid al-Aqsa that is being desecrated before the eyes of the world. Above this all, however, is a Wise and Able Lord who controls the affairs of life and allows events to unfold the way they do. As for those who ask why, the response is the same as that which was given to Mūsā: “And I have prepared you for Myself”.

The God who said to Mūsā “I cast the garment of love over you” is the same God who said to him “and we tested you with a severe test”. So, Allah’s love and tests are twins; one calls for the other, for “if Allah loves a people, he tests them.”[15]

Just as Mūsā’s suffering was not due to hatred or abandonment, but preparation to lead the children of Israel, this Ummah is to see its trials in the exact same light; preparatory events for our leadership of humanity. That process of preparation will be no different to that of Mūsā who was separated from his mother and loved ones for a period of time, and likewise we, too, will be separated from people we love, whether scholars or their likes, and places we love, whether al-Aqsa or its likes. Mūsā, however, was reunited with his loved ones, and we, too, will be reunited with our loved ones and loved places. The peril of the Nile that baby Mūsā floated away on is no less than the perils we face from the Islamophobia today. However, the shores of the Nile were nearby for Mūsā, and our shores, as promised by Allah, are also nearby.

إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَـٰٓئِكَ فِى ٱلْأَذَلِّينَ 

“Those who oppose Allah and His Messenger will be among the most humiliated.”[16]

كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ

“Allah has decreed, ‘I and My messengers will certainly prevail.’ Surely Allah is All-Powerful, Almighty.”[17]

[1] Al-Qur’an, 20:39

[2] Tafsīr al-Saʿdī

[3] Al-Qur’an, 20:10

[4] Al-Qur’an, 20:41

[5] Al-Qur’an, 18:60

[6] Al-Qur’an, 18:66

[7] Al-Bukhārī and Muslim, on the authority of Muʿāwiyah

[8] Al-Qur’an, 20:14

[9] Al-Qur’an, 10:87

[10] Al-Qur’an, 28:15-16

[11] Al-Qur’an, 7:151

[12] Al-Bukhārī and Muslim, on the authority of Ibn Masʿūd

[13] Al-Qur’an, 28:14

[14] Ibn Mājah, on the authority of Muʿāwiyah 

[15] Al-Tirmidhī, on the authority of Anas

[16] Al-Qur’an, 58:20

[17] Al-Qur’an, 58:21

Shaykh Ali Hammuda

Shaykh Ali Ihsan Hammuda is Islam21c’s Tarbiya Editor. A UK national of Palestinian origin, he gained bachelors and masters’ degrees in Architecture & Planning from the University of the West of England, before achieving a BA in Shari’ah from al-Azhar University in Egypt. He is currently based in Wales and is a visiting Imām at Al-Manar Centre in Cardiff, and also a senior researcher and lecturer for the Muslim Research & Development Foundation in London. Shaykh Ali is the author of several books including ‘The Daily Revivals’, ‘The Ten Lanterns’ and ‘The Friday Reminder’. He delivers sermons, lectures and regular classes across the country.

33 Reasons to study under a Tutor

Posted on by alfaida

Knowledge is attractive and it’s something everybody needs. However, when the correct procedure is not followed, the desired results are lost. The trend of self-study that has become ever so popular in the current times actually contributes to the destruction of pure knowledge. The boom of the internet and its search engines have also contributed to this trend. What follows is an in-depth look at the “Need for a Tutor”

 

Introduction

To acquire knowledge under the expertise of a fully qualified, Sunnah-conscious ‘Alim of Din is absolutely essential. Failure to do so will result in misguidance. In fact, the system of tutorship has been adopted throughout time and was even the practice of the Ambiya (‘alayhimus salam) and our pious predecessors. This is the only way in which one will acquire pure authentic knowledge. An added benefit is that one will also discover how to respect the people of knowledge. (see: Adabul ikhtilaf of Shaykh Muhammad ‘Awwamah, pg.162 and Ma’alim Irshadiyyah, pg.159)

A common supplication of the Salaf (pious predecessors) was:

التعوذ بالله من تشييخ الصحيفة

“They would seek refuge in Allah from having paper as their shaykh/tutor”

(Ma’alim Irshadiyyah of Shaykh Muhammad ‘Awwamah, pg.179)

 

What follows are a few substantiations for this phenomenon;

 

Quranic Verses

  1.     In this world, there will always be a) Those who know, and b) those who don’t. In this regard, Allah Ta’ala instructs us in the Quran, “Ask the people of knowledge if you do not know.” (Surah: 21, Verse: 7)

2. The Holy Quran was revealed by Almighty Allah Ta’ala for guidance and knowledge of the ummah. But, without the explanation of Rasulullah (sallallahu ’alayhi wasallam) the meanings would definitely be misunderstood. Allah Ta’ala addresses Rasulullah (sallallahu ’alayhi wasallam) in the Quran

“And we have revealed to you the Quran, so that you may explain to the people what was revealed to them.”

(Surah: 6, Verse: 44)

This is the strongest, most evident proof for this issue.

 

Substantiation from Hadith

3.     Sayyiduna Mu’awiyah (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ’alayhi wasallam) said:

«يا أيها الناس تعلموا، إنما العلم بالتعلم والفقه بالتفقه، ومن يرد الله به خيرا يفقهه في الدين»

 “O people! Acquire knowledge, for it can only be acquired through tutorship. You will only understand if you are made to understand (i.e, by a teacher). Allah Ta’ala grants the understanding of religion to those whom he intends good for.” (Tabarani and others; see Fathul Bari and ‘Umdatul Qari, before Hadith: 68)

There are several narrations with similar wordings that can be seen in the above two sources.

 

The famed commentator of Sahih Bukhari; Hafiz ibn Hajar (rahimahullah) explains: “This means that reliable knowledge is only that which is acquired from the Ambiya (Prophets) and their heirs (the ‘Ulama)”

A similar explanation is echoed by ‘Allamah ‘Aini (rahimahullah) in his commentary of Sahih Bukhari.

They both have graded this narration as “hasan” (sound)

 

4.     While emphasizing this point ‘Allamah Shatbi (rahimahullah) writes: “The proof for this in the Sahih Hadith: “Indeed Allah will not take away knowledge (from this world) by snatching it away at once, rather He will do so by taking away the ‘Ulama” (Sahih Bukhari, Hadith:100)

He writes further: “There is therefore no doubt that the keys to knowledge are its bearers” (Adabul ikhtilaf, pg.174)

 

5.     Under the commentary of the above Hadith, Hafiz Ibn Hajar (rahimahullah) quotes a narration from Musnad Ahmad that says: “Indeed, the departure of the people of knowledge is actually the exodus of knowledge itself.”

(Fathul Bari, Hadith: 100)

 

The Pattern of the Ambiya (‘alayhimus salam)

6.     Nabi Dawud (‘alayhis salam) is said to have benefited immensely from Luqman Al-Hakim, before Dawud (‘alayhis salam) received prophethood. (Tafsir Qurtubi)

 

7.     Luqman Al-Hakim actually advised his own son with the same:

“O my son! Sit in the company of the ‘Ulama and stick your knees to theirs, for Allah revives the hearts with the wisdom (acquired from them) just as he revives barren land with the rain”

(Jami’u Bayanil ‘ilm; ma’alim Irshadiyyah, pg.164)

 

 

8.     Sayyiduna Musa’s (‘alayhis salam) sojourn to Nabi Khidhr (‘alayhis salam) is well-known and enshrined in the Holy Quran.

 

9.     Sayyiduna Yusha’ ibn Noon (‘alayhis salam) stayed in the company of Nabi Musa (‘alayhis salam) for a long while before receiving prophethood himself.

 

The Statements of the Salaf

10.  Furthermore, during the era of the Tabi’un, whenever anyone would claim to have any knowledge, he would be questioned as to whom he had acquired that bit of knowledge from. (Introduction to Sahih Muslim)

 

11. Khatib al-Baghdadi (rahimahumullah), the famous muhaddith of the fifth century, states in his book, Taqyidul-Ilm (pg.61), “Many scholars of the classical times had – at the time of death – either destroyed their books themselves or instructed others to do so on their behalf. This was due to fear that it may end up in the hands of ignorant ones who would not understand its verdicts and would only take the apparent meanings there from.”

He thereafter cited the names of classical scholars who had done so. From among them were: Imam Abidah al-Salmani, Imam Shu’bah ibn Hajjaj, Imam Abu Qilabah and Imam ‘Isa ibn Yunus (rahimahumullah). (Ibid pgs.61-62)

 

12.  When Imam Abu Hanifah (rahimahullah) was informed of a group of people that sit in a “halaqah” (circle) discussing Fiqh (Issues of jurisprudence) in the Masjid, he enquired: “Do they have a leader (Teacher)?” The reply was negative to which he responded: “These people will never acquire (true) fiqh ever” (Adab al-Ikhtilaf pg.164 and Ma’alim Irshadiyyah, pg.163, both of Shaykh Muhammad ‘Awwamah, Al-Faqih wal Mutafaqqih, vol.2 pg.83)

 

13. Imam Malik (rahimahullah) was once asked if knowledge could be acquired from one who did not sit in the company of the ‘Ulama (and who sufficed with books only). He replied in the negative and said:

“Knowledge should not be acquired except from one who has memorized, accompanied the scholars, practiced upon his knowledge and has piety in him.”

(Adabul-Ikhtilaf pg.165 and Ma’alim Irshadiyyah, pg.163)

 

14. Ibn Rushd (rahimahullah) writes: “In the earlier times knowledge was found in the chests of men. Then it was transferred to books, but the keys still remain in the chests of men. Therefore a student definitely requires a tutor who will open up for him the discussions and ways of understanding” (Footnotes on Adabul ikhtilaf, pg.174 and Ma’alim Irshadiyyah, pg.174)

 

15. Katib Baghdadi (rahimahullah) writes: “It is necessary for a learner to have a teacher under whom he could study, and one whom he could refer to for answers to difficult matters. (Al-Faqih wal Mutafaqqih, vol.2 pg.83 An-Nasihah li Ahlil Hadith, pg.259)

 

16. Imam Shatbi (rahimhaullah) mentions: “Books alone will not benefit a student in any way, unless there are ‘Ulama who will open up (the discussions and explain it) to them. This is common fact.” (Adabul ikhtilaf, pg.178)

 

The System of the Salaf

One who studies the life of the Scholars of the past, will easily notice the lengthy periods they would spend on sojourn and in the company of their tutors. This is referred to as: “Mulazamah” or “Tulus Suhbah”.

This is clear in the lives of the Sahabah and Tabi’un and all those that followed. They acquired their knowledge from the bracket of believers before them. A Tabi’i could only attain the term “Tabi’i” after coming into physical contact with a Sahabi.

Merely sufficing on attending a few lessons (or a Maqra-ah, like has become common nowadays) isn’t considered as “Mulazamah”-perseverance. (see footnotes on Ma’alaim Irshadiyyah, pg.177)

 

17.  Imam Malik (rahimahullah) said:

“Some men would sometimes attend the lessons of his teacher for thirty years!”

(Adabul ikhtilaf, pg.171)

 

18.  Here are ten examples from an exhaustive list:

1)     Nu’aim Al-Mujmir (rahimahullah) spent twenty years in the company of Sayyiduna Abu Hurairah (radiyallahu’anhu) (Adabul ikhtilaf, pg.171)

2)     Thabit Al-Bunani (rahimahullah) spent forty years with Sayyiduna Anas (radiyallahu ’anhu) (Adabul ikhtilaf, pg.171)

3)     Nafi’ ibn ‘Abdillah said: “I spent forty years attending the lesson of Imam Malik (rahimahullah) (Adabul ikhtilaf, pg.172)

4)     Al-Qa’naby also spent twenty years with Imam Malik (rahimahumallah) (Tartibul Madarik)

5)     Imam ‘Abdur Rahman ibnul Qasim (rahimahullah) spent seventeen years by Imam Malik. (Tartibul Madarik; see: Safahat min sabril ‘Ulama, pg.116)

6)     Muhammad ibn Ja’far was with Shu’bah (rahimahumallah) for twenty years (Khulasatul Khazrajy, pg.330)

7)     Abu Safwan, ‘Abdullah ibn ‘Abdil Malik was with Ibn Juraij (rahimahumallah) for ten years (Sahih Muslim, Hadith: 3353)

8)     Muhammad ibn Bashar was with Yahya Al-Qattan (rahimahumallah) for twenty years.

9)     Salamah ibn Shabeeb spent forty years by Imam ‘Abdur Razzaq (rahimahumallah) (Al-Jami’u li akhlaqir rawi, vol.2 pg.265)

10)  Imam Muslim accompanied Imam Bukhari (rahimahumallah) for six years. (Siyar A’lamin Nubala)

 

19.   The Hanafi Jurist, Ibn Nujaim (rahimahullah) explains the reason for this: “… and so it may become known that knowledge cannot be attained without constant referral, repeated effort and tutorship.” (Adabul ikhtilaf, pg. 172)

20.  Imam Shatbi (rahimhaullah) mentions: “The proof for the success of this system lies in the fact that every upright scholar that became popular and acceptable to the masses in his era actually had a teacher who enjoyed the same in his time.” (Adabul ikhtilaf, pg.176)

 

Also see Imam Shafi’is (rahimahullah) advice at the end of this article.

 

21.  Their lengthy sojourns

Another point of discussion here is the lengthy periods the salaf would spend on sojourn. Merely sufficing on the books doesn’t force a person to travel abroad and remain there for the periods of time that the salaf spent.

1)     Imam Baqy ibn Makhlad (rahimahullah) had embarked on two sepearte journeys in search of knowledge; the first one lasted fourteen years, and the second: twenty years! (Safahat min sabril ‘Ulama, pg.60)

2)     Imam Ibn Mandah (rahimahullah) spent forty five years away from home! (Safahat min sabril ‘Ulama, pg.65)

3)     Imam Ya’qub ibn Sufyan Al-Fasawi (rahimahullah) said: “I remained on sojourn for thirty years”! (Safahat, pg.61)

 

22.  Scanning the earth

During these journeys, the scholars would leave no city, village or town which had teachers of knowledge un-visited.

 

a)     Ibnul Jawzi (rahimahullah) writes regarding Imam Ahmad (rahimahullah): “He travelled the entire (Islamic) world twice before compiling his Musnad” (Saidul khatir; Safahat min sabril ‘Ulama, pg.54)

b)     Ibnul Muqri (rahimahullah) said: “I travelled from the East to the West (of the Islamic Empire) four times, and I visited Baitul Maqdis alone ten times”!!! (Safahat min sabril ‘Ulama, pg.64)

c)      Several Muhaddithun have compiled booklets in which they narrated forty ahadith from forty different sahabah, which they heard from forty diverse Shuyukh that lived in forty different towns!

 

23.  Not just one Tutor!

The Salaf never appease themselves with just one or two tutors. Their teachers sometimes numbered in the thousands!

1)     Imam Bukhari (rahimahullah) said: “I have written hadith from 1080 teachers” (Hadyus Sari, pg.670)

2)     Imam Ibn Hibban (rahimahullah) said: “I have perhaps written ahadith fom more than 2000 teachers” (Tadhkiratul Huffaz, vol.3 pg.921)

3)     Ibn Mandah (rahimahullah) had 1700 Shuyukh” (Tadhkiratul Huffaz, vol.3 pg.1032)

4)     Imam ‘Abdullah ibnul Mubarak (rahimahullah) had acquired knowledge from 4000 teachers. (Tadhkiratul Huffaz, vol.1 pg.276)

5)     Imam Abu Hanifah (rahimahullah) is said to have had 4000 teachers from the Tabi’un only! (Ibn Hajar Al-Haitami in Al-Khairatul Hisan; see Atharul Hadith, pg.176)

6)     Hafiz ‘Iraqi (rahimahullah) writes about Imam Qasim ibn Dawud Al-Baghdadi (rahimahullah): “He said: I wrote Hadith from 6000 shuyukh”!! (footnotes on Safahat, pg.64)

 

Disdain towards those who failed in this regard

24.  My most respected teacher, Shaykh Muhammad Awwamah (an unparalleled muhaddith of these times) mentions beautifully in his book, Adab al-Ikhtilaf: “They (the ‘Ulama) never paid attention to one who did not have any ustadh (teacher), neither would they consider such a person worthy of even being spoken to due to him being prone to mistakes.”

He further says: “Qadi Iyad (rahimahullah) and others have narrated that when Imam Ahmad ibn Hambal (rahimahullah)was requested by the ruler of his time (al-Mu’tasim) to discuss a certain matter with ibn Abi Du’ad, he (Imam Ahmad) turned his face away and said:

“How can I converse with a person whom I have never seen at the door of any ‘Alim ever!”

(Adabul ikhtilaf pg.144)

 

25.  When Abu Ja’far Ad-Daudi objected to a view of the upright Scholars of his time, they retorted: “Keep quite! You have no teacher!”

(Adabul ikhtilaf, pg.164)

 

26.  Shaykh ‘Awwamah (may Allah protect him) also states: “All of us have a lineage. A student also needs a family tree for his knowledge, which consists of his teachers. One who has no teacher, is actually illegitimate in his knowledge; like a person whose identity and lineage is unknown. He holds no weight.” (Golden guidelines -English-, pg.8,  Ma’alim Irshadiyyah, pg.160 and Adabul ikhtilaf, pg.164)

 

The Harms of Failure

27.   Imams Muhammad ibn Sireen, Hakam ibn Atiyya and Waki’ ibn al-Jarrah (rahimahumullah) have all said that the primary cause for the misguidance of the Banu Isra’il was the books that they inherited from their forefathers. (Taqyidul-Ilm pg.61 and its footnotes)

 

28.  In fact, since the compilation of knowledge is also an indirect cause of the people slackening in attending the lessons of the ‘Ulama, Imam Awza’i (rahimahumullah) said:

“Knowledge was sublime for as long as it was obtained from the mouths of the learned men. But when it ended up in books, its nur (divine light) disappeared.”

(Taqyidul-Ilm, pg.64)

In one version he says:

“…when it ended up in books, those who were non eligible crept in!”

(Sunan Darimi, Hadith: 467)

Note: The purpose of the previous two quotations is to prove that mere studying of books is incorrect and void of divine assistance. The ideal would be to study those very same books under the auspices of a learned teacher. Undermining the books of Shari’ah is not the intent.

 

29.   Shaykh Muhammad ‘Awwamah provides another angle to this discussion by saying: “How could we expect respect from one who hasn’t acquired knowledge from the ‘Ulama, and hasn’t remained in their company for a lengthy period whereby he could have inculcated their habits? How could such a person recognize the value of the ‘Ulama? Hence when he criticizes them verbally or with his pen, it brings no surprise! It is guaranteed, that he who attends the gatherings of the ‘Ulama will indeed begin to respect them” (Adabul Ikhtilaf, pg.172 and Ma’alim Irshadiyyah, pg.172)

 

30.  ‘Allamah Ibn Hajar Haitami (rahimahullah) writes: “Whoever attained knowledge from the books only, became a deviate that misled others too.” (Fatawa hadithiyyah; see Adabul ikhtilaf, pg.165)

 

31.  Al-Shatbi (rahimahullah) writes: “Most of the deviated sects and individuals who opposed the sunnah were culprits of failing in this regard.” (i.e, they never had tutorship) (Adabul ikhtilaf, pg.176)

 

Conclusion

32.  It’s a sad trend nowadays that people attend a few lessons of a particular Islamic subject and then try to figure out the rest by themselves. It gets worse, when some merely engage in “self study” by relying upon books, computer programs or on searching the internet for information with which they fill up their “fatwas” or “articles” without any guidance or supervision of a qualified specialist in that field.

 

33.  I end this discussion with the translation of a famous poem which is attributed to Imam Shafi’i (rahimahullah) and is quite famous on the tongues of the ‘Ulama. He says:

Oh my brother!
You will never acquire knowledge
Without the following six essentials;
Intelligence, desire, poverty,
Sojourn, tutorship of a shaykh (teacher)

Accompanied by a long consistent period (of studying under him)

(Adabul ikhtilaf, pg.162, also see footnote on Ma’alim irshadiyyah, pg.174)

 

Note:

Whatever has been written above was done out of concern for the misinformed sincere seeker of knowledge.

The 33 quotations cited in this discussion are enough to convince such individuals against falling prey to this evil trend.

 

Final caution:

According to my seniors, online courses are not sufficient substitutes. This may be resorted to in extreme cases and for the purpose of learning the basics of Din only. It is not a justified means for higher Islamic study. This, as well the recent dangerous trend of “Maqra-ahs” (swift recitals of Hadith Books with no adequate commentary) needs a detailed discussion which I hope to engage in soon insha Allah.

 

And Allah Ta’ala Knows Best

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Boost your Memory

Posted on by alfaida

The scholars have enlisted many practices for boosting the memory, however most of these practices are based on experience and are not from the Hadith. There is no harm in practicing upon these as long as one is aware of the above.

My Honourable teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) usually recommends -among other things– the following salat on Nabi (sallalahu ‘alayhi wasallam) to be recited frequently daily between Maghrib and ‘Isha Salah:

“Allahumma salli wa sallim wa barik ‘ala sayyidina Muhammadiw wa alihi kama la nihayata likamalika wa ‘adada kamalih”
Here under are more such practices:

Actions or foods that strengthen the memory

1. The correct Intention.

2. Practicing upon the acquired knowledge.

3. Propagating knowledge.

4. Muzakarah/Takrar (discussions) of knowledge.

5. To revise the lesson in one’s mind.

6. Writing / to take notes.

7. Cupping.

8. To scent a good fragrance.

9. Honey.

10. Raisins.

11. Cow’s milk.

12. Rose water.

13. Frankincense.

14. Resin of Mastic tree.

15. To eat and drink less.

16. Fasting.

17. Reciting the Holy Quran while looking into it.

18. Reciting the first four verses of Surah Baqarah, Ayatul-Kursi, with the two verses that follow it and the last three verses of Surah Baqarah before sleeping.

19. Sallutations upon Rasulullah (sallallahu ‘alayhi wasallam)- as directed above-

20. Salatul hifz.

Imam Bukhari (rahimahullah) was once asked as to what was most beneficial for increasing the memory, he replied:

21. True greed for knowledge, and

22. Persistent mutala’ah (studying).

Imam Shafi’i (rahimahullah) had prescribed the following four methods:

23. The use of a Miswak.

24. Sitting in the company of the ‘Ulama (Scholars).

25. Sitting in the company of the Pious.

26. Abandoning futile talk.

References for the above:

Al-Faqih wal Mutafaqqih, vol.1 pg.103, Al-Jami’u li akhlaqir rawi, pgs. 400-406, Muqaddimah ibn salah, pg. 247, Sunan Darimi, vol.1 pg. 155-158, Al-Hath ‘ala talabil ‘ilm of ‘Askari, pg. 73, Ta’limul Muta’allim, pg.41, At-Tibbun Nabawy of Abu Nu’aim, pg.210, and Zadul Ma’ad, vol.4 pg.376

Deeds or foods that weaken the memory

1. Sins.

2. Sour Apples.

3. Vinegar.

4. All those things that cause phlegm.

5. Moist coriander.

6. Salted meat.

7. Hot bread.

8. Eating from a pot.

9. The leftover drink of a rat.

10. Reading tombstones.

11. Witnessing a crucifixion.

12. Looking at stagnant water.

13. Looking at one’s own private parts.

14. Looking at the private parts of a woman.

15. Masturbation.

16. For a person in need of a Fard bath to look at the sky.

17. Looking into the mirror of a cupper (one who does cupping).

18. Using a broken comb.

19. Urinating in stagnant water.

20. Urinating on the side of the road.

21. Urinating under a fruit tree.

22. Urinating into ash.

23. Making wudu in an impure place.

24. Wiping the hands or face with the tail of the clothing/kurta/qamis etc.

25. Entering the Masjid with the left foot or leaving with the right.

26. Dusting clothes in the Masjid.

27. Sweeping with a cloth.

28. Using a pants or turban as a pillow.

29. Excessive joking.

30. Laughing in the graveyard.

31. Excessive worries of the world.

32. Cupping on the nape.

33. Throwing of live lice.

References for the above

Al-Mu’jamul Kabir of Tabarani, Kitabul ‘ilm of Ibn Abi Khaithamah, pg.31, Al-Jami’u li akhlaqir rawi, pgs.400 and 404, Ta’limul Muta’allim pg. 43, Al-Maqasidul Hasanah pg. 519, Tazhkiratu Sami’ Wal Mutakallim pg. 77, At-tibb of Imam Dhahabi, pgs.174-175 and Raddul Muhtar.

Lastly,

The best times and places for memorizing

Khatib Al-Baghdadi (rahimahullah) has mentioned the following in his book: “Al-Faqih wal-Mutafaqqih”

“The best time for memorizing is the time of sehri (early dawn), thereafter the time of mid-day.

The mornings are better for memorizing than the evenings, and on the whole the night is better than the day.”

He further states: “And the best of places for memorizing are those rooms which are above ground level and all such places where there are no distractions.

It is better that one abstains from places of greenery, riverbanks and the road side because such places naturally distract the mind.

References for the above

Al-Faqih wal-Mutafaqqih, pgs. 103 – 104. Also refer to : ” Qimatuz zaman ‘indal-‘Ulama of Sheikh ‘Abdul Fattah Abu Ghuddah (rahimahullah) pgs. 100-105 and Wafayatul A’yan, vol.2 pg.245.

Note: Majority of the above are mainly based on the experiences and advices of the ‘Ulama and are not from the Quran or Hadith. Therefore, one should not regard them as such.

Caution: Some the foods mentioned above may agree with certain individuals and not others. Please consult reliable herbalists.

And Allah Ta’ala Knows best.

Boost your Memory

Knowledge is for practice

Posted on by alfaida

Knowledge is for practice

There currently seems to be a widespread notion that: knowledge is for propagation, instead of practise. Therefore as soon as we come across a useful piece of information we immediately think of forwarding it instead of first planning to implement it in our lives!

Rasulullah (sallallahu ’alayhi wasallam) said:

“No person’s feet will be allowed to move on the day of Qiyamah until he answers the following questions:

How he spent his life,
How he spent his youth
How he earned his wealth and where did he spend it
How much did he practice on the knowledge he acquired.”
(Sunan Tirmidhi, Hadith: 2416-2417. Imam Tirmidhi (rahimahullah) has classified the second narration as sound and authentic –hasanun sahih-)

Inspiration from the past

Our Predecessors were always more concerned about their practise (‘amal) than they were about information.

Imam ‘Amr ibn Qais Al-Mula-i (rahimahullah) said:

“Whenever you hear of an act of good (in the Hadith) practice upon it, you will be counted among the people of that deed.” (Tadribur Rawi, vol.4 Pg.547)

Imam Ahmad ibn Hambal (rahimahullah) said:

“I have practiced upon every Hadith that I have written.” (ibid. See one such example of his practice in Fathul Bari, hadith: 1184)

Note: Only his ‘Musnad’, consists of approximately thirty thousand Hadiths which is much less than the amount he actually acquired in his entire life!…

Imagine how far one would progress if he were to implement the above!

Khatib Baghdadi (rahimahullah) has a booklet entitled:

إقتضاء العلم العمل

‘Knowledge demands practice’

In his opening passage he writes: “…knowledge is the tree and practice is the fruit. One who doesn’t practice on what he knows is not considered an ‘Alim.

…Never be satisfied with practice that is void of knowledge, or knowledge that is not followed by practice. Join both even if you end up with a little of each (a bit of knowledge and a bit of practice).

There is nothing worse than an ‘Alim (scholar) who has been abandoned by the people because of his evil practice, and a jahil (non ‘Alim/ ignorant) whose ways have been adopted by the people due to his ‘ibadah (practice).

…Just as money is of no use unless it is spent, so too is knowledge unless it is used (practiced upon).

Sahl Ibn Muzahim (rahimahullah) says: “Although the ignorant one will not be excused for his ignorance, but the one who knows and didn’t practice will receive a worse punishment.”

One wise person said: “I prefer to leave out something due to ignorance instead of knowingly abandoning it.”

(Introduction to Iqtida-ul ‘ilmil ‘amal, pgs.14-16)

Hasan Basri (rahimahullah) says: “At one time, when people would acquire knowledge we would immediately see the effect of it in their manners and on their tongues, eyes and hands.”

(Al-Jami’ of Khatib; Ma’alim Irshadiyyah, pg.409)

Practice before sharing

Imam Sufyan Thawri (rahimahullah) said: “Acquire Hadith, memorise and practice upon it. Only once you’ve implemented it in your life should you pass it on.”

(Fathul Mughith, vol.3 pg.220)

In our case, it would be: Practice (or at least intend to do so) before you forward, share or re-tweet any piece of knowledge.

This will -insha Allah- have a greater effect on the ones we share it with.

May Allah Ta’ala grant us all the full understanding of the above. Amin.