The Enjoyment of studying Fiqh!

I still remember when a brother once upon a time told me to start attending a fiqh class that was about to start in our local area. I had no idea what the word ‘fiqh’ even meant then, and I still remember asking that brother, “What is fiqh akhee?” Certainly, never did I imagine back then that I would really love and appreciate this Islamic science, which I never knew or even heard about previously! All praise is for Allah (SWT), Who guides and teaches us.

Undeniably, studying and understanding the knowledge of the Deen is a lofty station. Knowing one’s Deen is definitely a sign of goodness, something which is loved by Allah (SWT). It is reported in an authentic hadith that the Prophet (pbuh) said, “If Allah wants good for a person He gives him fiqh [understanding] of the Religion.” [al-Bukhari]. The opposite is also true; there is a weak hadith which states that, “Whoever does not learn the fiqh of his Deen, Allah does not care about him...” – this hadith is weak but the meaning is correct. This means that the reverse understanding [maf’hoom] of the authentic hadith of al-Bukhari is this weak hadith, i.e. “Whoever does not learn the fiqh of his Deen, Allah does not care about him...” Generally learning and studying fiqh is a towering post, it is nobility, it leads to taqwa of Allah (SWT) – in this light, one of the pillars of the Hanafi School, Imam Muhammad ibn al-Hasan al-Shaybaane said:

“Learn! For learning is an adornment for one who possesses it, a virtue and a prelude to every praiseworthy action. Profit each day by increasing [your] learning and swimming in the seas of beneficial knowledge. Give yourself up to the study of jurisprudence [fiqh], for the knowledge of jurisprudence [fiqh] is the best guide to piety and the fear of God, and it is the straight path to the ultimate goal. It is the milestone leading to the ways of proper guidance; it is the fortress that saves [one] from all hardship. Indeed one godly person versed in jurisprudence [fiqh] is more powerful against Satan than a thousand [ordinary] worshippers.”

What a profound and an insightful statement this is! The asl of this statement is actually from a hadith attributed to the Prophet (pbuh). So many benefits can be derived from this, and it shows us the importance and virtues of fiqh. It is rather sad to hear sometimes from people, when they make statements about fiqh that are not praiseworthy in itself, such as: “Fiqh does not increase my emaan!” or they may say, “Fiqh is a bit dry to study!” Perhaps, these statements are made because of certain preventing factors, which prevent the person form attaining the benefits of studying fiqh.

So what is fiqh? Az-Zarnooji said, “Jurisprudence [fiqh] is the science of the fine points of knowledge.” Furthermore Imam Abu Hanifa said, “Jurisprudence is a person’s knowledge of his rights and duties.” Attaining the fiqh of the Deen is not just praiseworthy action but it required from everyone to some degree.

For one to attain the fruits of his action, one must know how to perform that action well. Similarly, it is not reasonable for one to worship Allah (SWT), by which, one prevents himself from entering Hell-Fire and attains admittance into Paradise – except through having knowledge. So to perform an act of worship perfectly, one must learn and understand that which leads to the perfection of that particular act of worship. Also we should mention here, that the only thing Allah (SWT) commanded the Prophet (pbuh) to invoke Him for more is knowledge; Allah (SWT) said, “...And say, ‘My Lord, increase me in knowledge...” [Taa-Haa: Verse 114]. Ibn Hajar commented on this verse, and said: “...And say, ‘My Lord, increase me in knowledge...” is a clear indication of the merit and the excellence of knowledge, for Allah never commanded His Prophet (pbuh) to invoke Him for more of anything other than knowledge.”

Comprehension of the Deen is important as it leads to useful knowledge upon which righteous actions depend. It is one of qualities of the seekers of knowledge to gain understanding of Islam by deriving the issues of fiqh by applying the [comprehensive] principles. This takes much exercise and by immersing oneself in the sea of knowledge under the supervision of the scholars; behind knowledge of the deen is gaining understanding. Gaining of understanding; regarding this, Bakr Abu Zayd said, “It is this characteristic in particular that gives you precise distinction and the correct gauge as to the extent of your acquisition [of knowledge], and the ability to derive [rulings]...”

We will end with a few of the many personal benefits that were attained from studying fiqh with a teacher who loves to teach fiqh also:

Having confidence, that the action performed was done in the best way and Insha-Allah it will be accepted.

It drives a person to keep away from performing an act heedlessly.

It gives tranquillity in the heart; free from satanic whispers and doubts.

Having hope that we are amongst the people that Allah (SWT) loves and not be among those people Allah (SWT) does not care about.

The understanding gives one the confidence to teach and help others.

The fiqh shows the great wisdoms behind the Shar’iah.

The One Who legislated the Shar’iah is Al-Aleem Al-Haakim [All-Knowing and All-Wise] about His creatures.

Fiqh actually increases one’s emaan! This especially occurs when a teacher can inter-link the fiqhi rulings with Allah (SWT), the ‘Aims of the Shar’iah’ and etc.

If the teacher has a passion for a subject, it derives the students to love that subject also.

It prevents one from thinking in ‘black and white’, anti-Dhahiri!!!

It gives one more of a dynamic mind frame.

Fiqh leads to learning of more detailed fiqh; it is never-ending.

Finally, to some extent, it starts to makes one wiser in the way one views things and one starts to attain some wisdom.

Subhan-Allah! Even the ways the classic fiqh books are arranged are full of wisdom. Initially, we start to study the ‘The Book of Purification’ as this is a pre-requisite for what comes next, ‘The Book of Prayers’, which is followed by the other acts of ibaadah. Mu’amalat [transactions] is studied after ibaadah – as it is ‘need’ for one to know about these matters, it is required in our daily lives. The fiqh books are arranged in such a manner that it is like a ‘process of life’ from the beginning to the end of the book. Straight after ibaadah, one studies ‘The Book of Trade’– which is a ‘need’ for our living, following this, comes ‘The Book of Marriage’, once we know about buying and selling we are able to move on to marriage because without the knowledge buying and selling we cannot deal with marriage. The fiqh books are arranged in this manner with wisdom. One scholar may vary from another scholar.

In conclusion, there is a lot of goodness in learning fiqh; one should immerse himself in the study of fiqh. It allows a person to build in ones deen and allows one organise his deen and dunya like the beads of a necklace. And Allah (SWT) knows best.

Abu Siyaam

From The Jahiliyyah of the West to Islam??

All praise belongs to Allah (SWT) who has guided us to Islam. For many of us who had being brought up in the West, the concept of Islam and being a practicing Muslim was indeed a strange and abnormal thing. Many of the people who had come out from the thickness of Western jahiliyyah into Islam have their respective stories to tell about how they came in to Islam, how it felt at the beginning as a practicing Muslim, about their struggles, their high’s and their lows and etc. I am sure that those brothers and sisters who left the ugliness of the jahiliyyah felt a sense of relief, comfort and enjoyment after discovering the beauty and the splendour of Islam – even though that person may have been born into a Muslim family! I am sure many of the brothers and sisters who left jahiliyyah – remember purchasing their first Islamic book, or that first thobe or their head-gears, and the bliss they use to feel soon as they did anything Islamic! They would have a tremendous amount of zeal to implement the Deen or try to get close to the Deen, whether it’s by trying to grow a ‘trendy’ beard, leaving the rap and R‘n’B tracks for the jihaadi nasheed, or just moving from cigarettes to she’shaa’s!!

For many people, it was that Islamic awakening, the yearning to do more as a newly practicing Muslim after experiencing a bad past, tasting that sweetness of Islam and Emaan – which made them very zealous and keen about the Deen. But unfortunately, few years down the line, this zeal is no longer present. The motivation, the aspiration, the eagerness and the zeal is void; to the extent it becomes very difficult for a person to perform the waajib prayers or to attend the masjid and the person remains in that state for many years after becoming a ‘practicing’ Muslim. And we seek refuge in Allah (SWT), some people start to reminisce and bring to mind their jahiliyyah and some people stop practicing totally!

So the question at hand is: How does one move up in their Deen and remain steadfast?

This is such a great issue for all of us. Scholars of the past have written volumes and volumes just on this topic, an article like this will do justice to such a great matter. The aim of this article is just to highlight some problems that we should pay attention to, not for a detailed discussion of the question at hand.

Most of the people after becoming a ‘practicing’ Muslim, naturally concentrate on doing those outer actions more. Islam, the Prophet (pbuh) explained it as the outer actions of the limbs such as words and deeds, so this includes the shahaada, the prayers, the zakat, the fasting and etc. As for Emaan, the Prophet (pbuh) explained in Hadith Gibreel as inward beliefs; comprised under emaan are the inner actions of the heart. Ibn Rajab al-Hanbali says in Jaami al-‘Uloom, “Comprised under emaan there is trembling of the hearts at the remembrance of Allah and their humility at hearing His mention and His Book, and increasing in emaan from that, making reliance on Allah (SWT) a reality, fear of Allah (SWT) secretly and openly, contentment with Allah as Lord, Islam as Deen and with Muhammad (pbuh) as Messenger, preferring destruction with the greatest types of pain over kufr, being conscious of Allah’s nearness to slave...” – then he goes on to list many other actions of the heart. Emaan is higher in grade than Islam.

Allah (SWT) said, “The desert Arabs say, ‘We have Emaan.’ Say: ‘You do not have Emaan.’ Say rather, ‘We have become Muslims’, for Emaan has not yet entered into your hearts.” Surah al-Hujuraat (49), Verse 14

Ibn Kathir regarding this verse said, “This honourable Ayah provides proof that Emaan is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama`ah. This is also demonstrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet about Islam, then Emaan then Ihsan. Thus, moving the general matter to one more specific, then even more specific; [so] emaan is a more exclusive grade than Islam.”

So knowing this, a person should aim be to move up as Islam is at the basic level. A person cannot just jump from one level to another without first establishing himself firmly on that level, perfecting that level, being steadfast at that level, being musataqim. People at times feel at times a ‘rush’ of emaan, i.e. when coming into Deen – this feeling in itself is not enough for a person to move up and be upright in Islam.

So firstly, it is about being istaqim – being upright.

Ali ibn Abi Talhah narrated from ibn Abbass concerning His words, “Those who say, ‘Our Lord is Allah!’ and they go straight [istaqaamoo’]...” Surah al-Ahqaaf, Verse 13, that he said, “They unswervingly continue with the discharge of His obligations...’ [Reported in at-Tabari 24/115]

Sufyaan ibn Abdullah said, I said, ‘Messenger of Allah, say to me something in Islam about which I will not ask anyone other than you?’ He (pbuh) said, “Say, ‘I have emaan in Allah.’ Then go straight [isataqim].” [Reported by Muslim, 38] Different explanations has been for the term ‘istiqaamah’ from the Salaf – but Ibn Rajab summarizes it in these words, “Istiqaamah [upright] is travelling the straight path [as-siraat al-mustaqeem] and it is the correct Deen [ad-deen al-qayyimah] without turning away from it to the right and left. It comprises doing all acts of obedience, those which are outwards and those which are inwards and similarly giving up all acts which are forbidden...”

Istiqaama upon Islam, Insha-Allah will help a person to move up in the Deen. So it is the continuation of worshiping Allah (SWT), and increasing upon that and not falling short in that. This is what is lacked among the newly ‘practicing’ Muslims; they may be doing certain actions for a period of time such a praying in jama’ah, seeking knowledge, doing extra voluntary deeds etc and then they stop or start to decrease in it until they do the bare minimum – even which becomes difficult for them. Such a person at this stage does not find sweetness in Islam and just wants to do the minimum and eventually the person starts to move away from the righteous people and try to find comfort elsewhere, i.e. in the thoughts, the events and the people from their jahiliyyah days and in Allah (SWT) we seek refuge!

Secondly, the thing that aids this istiqaamah is seeking knowledge and being continuous.

By seeking knowledge, the person is taken out from the darkness into the light, by it the person’s mind opens, by it the person’s hearts is illuminated, by it many other doors of goodness opens, by it the person becomes reformed. The best of those in Jahaliyyah are the best in Islam – that is, if they seek the knowledge. This is a very important driving factor for a person to do righteous deeds, keeping away from the forbidden – being mustaqim.

Al-Hasan said, “There is two types of knowledge: knowledge on the tongue, and that is proof of Allah (SWT) against the son of Adam, and the knowledge in the heart, and that is the useful knowledge.” The scholars fear Allah (SWT) the most because of the [useful] knowledge [in the hearts], thus they worship Allah (SWT) more – it inspires to act more. The useful category of knowledge which drives a person to act is the knowledge of Allah (SWT), and of His Names, Attributes and actions which necessarily require that one fear Him, have awe of Him, magnify Him, submit to Him, love Him...and so on, as mentioned by Ibn Rajab al-Hanabali.

As long as knowledge remains on the earth people will be guided. The remaining of knowledge is the existence of those who bear it. In our time, the ‘thirst’ for knowledge has increased with the increased numbers of those who bear it; this is a great opportunity for us especially living in the West to seek and move forward. Due to people leaving this path of knowledge, many people do not progress in their Deen as a whole – and they remain stagnant or they ‘burn-out’ after a period of time.

Thirdly, paying attention to ‘actions of the heart’ and working on them as well.

This was alluded to earlier on; the actions of the heart include: fear, hope and longing, trust and reliance, awe, and love of Allah and etc. All of this is inter-linked with the outer actions of the limbs and istiqaamah.

It is important to have a sound heart also. Ibn Rajab said, “If a heart is sound and there is nothing but love in it but love of Allah and love of what Allah loves, and fear of Allah and fear of falling into what He dislikes, then all of the actions of the limbs will be right, and there will arise from that his avoidance of all forbidden things...If the heart is corrupt and it is overcome by fallowing whims and his seeking what he loves even if Allah dislikes it, then all of the limbs’ movement will be corrupt, and will give rise to every act of disobedience...”

This is established in the Qur’an and the Sunnah. The Prophet (pbuh) used to say his supplication: “O Allah! I ask you for a sound heart [qalbann-saleem].” [Reported in Ahmad 4/125]. The sound heart is one which is safe from all defects and disproved things.

Al-Hasan said, “Tend you heart, for what Allah needs from the slave is soundness of their hearts.”

Abu Ya’qub an-Nahrajuri said, “Everyone who claims to love Allah (SWT) and does not comply with Allah’s Commandments, then his claim is false.”

If the ‘actions of the heart’ is not paid attention to, this will mean that the ‘bodily actions’ will not flow consistently and thus there will be no istiqaamah.

Insha-Allah, if a person can do all that was mentioned, a new leaf will turn – meaning, they will not wish not to incline towards the jahiliyyah days due to the sweetness of Allah (SWT) as their Lord, Islam as their Deen and Muhammad (pbuh) as their Messenger.

And Allah (SWT) knows best.

Abu Siyaam.

Being a Book-Worm!!

The ‘book therapy’ is a must for the seekers of knowledge. Some scholars have stated that the dire need for books due their great benefits, are more than the need to breathe. Many have also written books just about how to treat one’s books. The students of knowledge are filled with the passion for knowledge and always had a strong passion for books. Unfortunately, due to some people not understanding the importance of this matter, many people withhold from spending their money on books. And those people who actually have a passion for knowledge and books are ridiculed. So, you might have a person saying to them, ‘You are a book worm!’ or they say to them, ‘Is this all you do, just read?!’ and the likes of that due to their ignorance of the matter. The books written by the great scholars of Islam are instruments of knowledge, through it one gains access to understanding the Deen, through it the Deen is preserved, through it one expands his chest and opens his mind.

The Salaf dealt with their book with great manners and would excel and strive in gaining the right collection of books. To attain a book, a person should not hold back due to ‘tight-fistedness’ – and it is amazing how we can waste so much money on food, friends, going out etc, but when it comes to books; one of the instrument that will help you to worship Allah (SWT) better – we tend to hold back! When it comes to Deen; we have become in a state where we want every thing to be for free, and anything to do with the Deen has to be attained without any effort! Due to great benefits of books, if one needs a book – one should not hold back and try to attain that book, whether that is through buying, borrowing or loaning.

The issue about borrowing and lending books out. I am sure many of us have experienced that when we have lent a book to a person, that book was never seen again. Or it could be that, one of us borrowed a book from someone but that book is sitting on our bookshelves for many years [I am sure we are all guilty of this!]! So, should one borrow out their books to anyone?

The books are indeed tools by which one attains knowledge, and one should not limit the understanding and spreading of his knowledge by just collecting and accumulating all the books. It is encouraged to lend your books to those who will not damage them; although some scholars have said that, even knowing this, one should still loan out his books since it is a form of assisting each other in gaining knowledge, and due to the virtue and reward of lending out books. There are many statements from the Salaf, regarding lending book and not withholding:

And al-Khatib (may Allah have Mercy on him) reported that Waki’ said: “The first blessing of Hadith is that you lend out your books.”

Sufyan ath-Thawri said: “Whoever is stingy with his knowledge will be tested with one of three things: he will forget and be unable to memorize, or he will not benefit from it, or he will find himself losing his books.”

Yunus narrated that Yazid said to him that az-Zuhri said: “O Yunus, beware of the treachery of books.” So, Yunus asked: “And what is the treachery of books?” He said: “That you keep them from their owners.”

al-Fudayl bin ‘Iyad (may Allah have Mercy on him) said: “It is not from the actions of the cautious or the scholar that you take a man’s hearing and books and keep them with you. Whoever does this has wronged himself.”

But there were scholars from the Salaf who refrained from lending out their books such as Sufyaan and ar-Rabi ibn Sulaymaan.

If one borrows a book, he should immediately give it back if the owner requests it. Obviously, the one who borrowed the book should return it as soon as he is done with it and thank the lender and reward him with good; perhaps buy a little present or so. It is useful sometimes just to write your name, in the corner of the book – why? We all have a tendency to forget. I remember a brother telling me story, that how he lent a book out to a brother, and he saw that brother with that book, and when he said to the borrower, ‘That’s my book!’, the other brother rejected this claim! Obviously, this is due to forgetfulness, and these kinds of situations and conflicts can be avoided, perhaps by just writing you name in the books. This will avoid any ill-feelings, regrets, hate etc and Allah (SWT) knows best.

Other basic etiquette regarding books:

If you purchase a book do not put it into your library until you have had a browse through it, or read its forward, its index and a few extracts from it.

It is best that the book not be placed directly on the ground in order to avoid getting it dirty or wet and keeping it away from the reach of the little ones.

One should pay special attention to how he organizes his books, and should do so in accordance with the virtue, importance, and significance of each book. So, he should place the noblest book above all the others, and then work his way down gradually. So the Qur’an would come first, followed by books of Hadith, then comes the explanations of the Qur’an, then the explanations of Hadith, then the books regarding the principles (usul) of the Religion, then the principles of Fiqh, then Fiqh, then grammar and language, then Arabic poetry, then general poetry.

If one is going to write footnotes, then one shouldn’t write except the important points related to that particular book, such as a point of confusion, a parable, an example, a mistake, etc as mentioned by Muhammad Sa’ad Raslan.

One should not write between the lines. Although some did this by writing in red between the lines, it is better to leave this totally.

Just an addition side point; Being a student of knowledge one should not forget the responsibility [towards ones] classes. After the actual class, one must revise, memorise and have questions ready for the next class. If a person just attends classes and do not do anything thereafter, there is something wrong with the person or his intensions. If one does not have layers of knowledge through summarization, memorisation etc, it is just information. Whatever one learns, one should summarise, memorise, and ask questions [about what was studied previously]. If one does not ask while studying a book, such a person will not be able to teach that book.

And Allah (SWT) knows best.

Abu Siyaam

Watering the Seed of Knowledge and being One!

Allah (SWT), said, “And hold fast, all of you together, to the rope of Allah [i.e. Allah's covenant] and do not separate.” Surah Aal-Imraan (3), Verse 103

Regarding the verse Ibn Katheer said: “[It] orders sticking to the community of the believers and forbids division. There are several Hadiths that require adhering to the Jama`ah (congregation of believers) and prohibit division. Muslim recorded that Abu Hurayrah said that the Messenger of Allah said, “It pleases Allah for you to acquire three qualities and displeases Him that you acquire three characteristics. It pleases Him that you worship Him Alone and not associate anything or anyone with Him in worship, that you hold on to the Rope of Allah altogether and do not divide…”

Just wanted to write about this brief issue that was on my mind for a little while.

Indeed we are living in a time, where there is much confusion and mystification about Islam, amongst the people in general. We find that around us there many grey areas and many things that seem gloomy and may not be clear to the common folk. There is no doubt that within these confusing times, the Muslims are witnessing an awakening to knowledge by the grace of Allah (SWT). If Allah (SWT) has made easy for you the doors to seeking knowledge, then know that He (SWT) has made it easy for you worship Him on insight.

In saying this, we still face much confusion and conflict amongst the people who have started to practice and those who have embarked on the path to knowledge in many issues, some, which we can even call it fundamental issues. Due the lack of supervision and the correct nourishment, these differences between them cause’s enmity and hatred to flair among them, to the extent that one group will dissociate from another group or an individual from another individual. There are so many different cases like this.

For example, some people try to separate the act of Jihaad and Seeking Knowledge. These ideas amongst some people, who are seekers of knowledge, assume that if you are on the path of knowledge – there is no Jihaad. This is obviously wrong; to assume that there is Jihaad without knowledge, this is incorrect, and to assume that the scholar or the seekers of knowledge can’t do Jihaad, then this is also wrong. Some people claim that we need to be strong first before Jihaad, but in reality the strength is through Jihaad. This is indeed a major issue at hand, which is causing divisions amongst the Muslims, on large and small scale.

So, it ever so important, if Allah (SWT) has made easy for you the path to seek knowledge, that you are overlooked, nourished, supervised, throughout this journey in order to safeguard and protect yourself from stumbling in the midst of seeking and acting upon the knowledge.

One must protect one’s self from, intellectual, ideological, behavioural, divisional, and partisanl as mentioned by Sheikh Bakr Abu Zayd.

Indeed, no walaa’ and baraa’ should be pledged in sectarianism and partisanship. The people servitude to Allah (SWT) [al-uboodiyyah], are not renowned to people with names which they are know by i.e. ‘He is a salafee!’ and similarly they are not known bound to any one activity i.e. ‘He is a jihaadi!’ In fact, as mentioned by Ibn Al-Qayyum in his explanation of the commentary of the Sufi text ‘Manaazil As-Saa’ireen’ by Abdullah al-Ansaari al-Haruwi covering tazkiyyah said, “...for indeed this a defect in servitude and it is restricted servitude. As for unrestricted servitude, it is where a person is not know by a specific name from amongst its meanings because he answers all the call of servitude regardless of the type [of worship], and her participates in all activities of all the people of servitude...”.

In the path of knowledge, whilst studying and learning, one should have humbleness and keep that humbleness; out of humbleness, do not give fatwaa’ or reject fatwaa’ – whilst seeking knowledge, there is more input. Seeking knowledge is different, it changes your character, and not it changes you. One should be distinguished in worship and in ones closeness to Allah (SWT). One should observe sincerity, seek knowledge to follow the Truth, [the path of the Salaf], to please Allah (SWT), to lift ignorance from one’s self and others, and to understand the Deen deeply to defend it. Indeed the Saved Sect are distinguished and known for their knowledge, fighting for the sake of Allah (SWT), love of Allah (SWT) and forsaking the Dunya. May Allah (SWT) make us from amongst them! Ameen!

Abu Siyaam

How the Salaf dealt with their teachers?

Al-Hamdulilla! We all witness in our land that the circles of knowledge’s are flourishing. And you see that the youth has the yearning to quench their thirsts from the ‘pools of knowledge’. Not long ago here in London, people did not have this zeal and awakening for attaining deep Islamic knowledge. Indeed this high aspiration in knowledge is a praiseworthy thing in Islam, in fact having high aspirations is one of the characteristics of Islam. This Islamic awakening is one of the bounties from Allah (SWT). I recall not long a ago, many of the brothers and sisters who were practicing then, used to attend talks and seminars which would at most, last a day or so but nowadays the way of passing and attaining knowledge has definitely changed in my opinion.

Nowadays, we have many circles of knowledge on a daily basis with the increased numbers of shaykh’s, ustatad’s, institutions etc. Also nowadays we witness that, rather than having just talks and reminders on a one-off occasion, on particular issues – the carriers of knowledge are teaching classical books that were studied systematically by the Salaf. So often, you would find that a teacher would start a classical text and try to finish it page by page – even if takes a year or so. Indeed scholars of the past have laid down the methodology of seeking knowledge and its levels. It is always essential to ground oneself in every subject by perfecting its basis and perfecting a concise book with a shaykh. And it is just amazing to see that this is actually happening in London – in the hearth of kufr and shirk.

In the Kingdom of Saudi Arabia, a beginner seeker of knowledge would study the following books in the following subjects: ‘Al-Usool ath-Thalaathah’ in Tawheel al-Uloohiyyah, ‘Al-Aqeedah al-Waasitiyyah’ in Tawheed Al-Asmaa’ was-Sifaat, ‘Al-Arba’een-Nawawiyyah’ in Hadith, ‘Nukbatul-Fiqr’ in Science of Hadith, ‘Umdatul-Fiqh or ‘Zaad ul-Mustaqni’ in Fiqh, ‘Al-Waraqaat’ in Principles of Fiqh and ‘Al-Aajuroomiyyah’ in Arabic grammar – in this manner they would seek knowledge there.

Subhan-Allah, nowadays these few mentioned books for the beginners have been witnessed being taught in London also, so you see the students rushing from one circle to another, discussing, inter-mingling with the shaykh’s and students of knowledge’s etc. This is truly a bounty from the Lord of the Worlds – Who wanted this for us here in London. Books that are even higher than those mentioned above are also being taught, this all really due to awakening for the thirst for knowledge and the teacher’s eagerness to pass on the knowledge, and to Allah (SWT) belongs All-Praise.

Knowing all this; how Allah (SWT) has blessed us for giving this awakening, for pursuing this noble path, for allowing us to go out of our ways to attain the gems – we must realize and build within ourselves some ‘pre-requisites’ before and during in our roadmap to seeking knowledge. Without such ‘pre-requisites’ one would definitely be heading to the path of destruction.

Indeed it is Allah (SWT), Al-Aleem Al-Kareem – who teaches us all that we know. If Allah (SWT) did not want us to know something, we would not know that issue. Indeed, Allah (SWT) has made the scholars the inheritors of the prophets. They are the means, through them Allah (SWT) brings out the people from the darkness into the light, through them the individual is purified, through them societies are reformed. It is a must upon us to take into consideration the scholar’s status for indeed it is the token of success, acquisition and prosperity as mentioned by Sheikh Bakr Abu Zayd (ra). For one to be truly successful in this path – one should make their teacher an object of reverence, honour, appreciation and courtesy. Unfortunately, this is lacked much in London and the West in general – what we want do here is to quote some amazing statements from the Salaf about how they were towards their teachers – to give us an insight. Through theirs manners, they became who they were. May Allah (SWT) make us from amongst them! Ameen!

Abdullah bin al-Mubarak said: “I spent thirty years learning manners, and I spent twenty years learning knowledge.”

Ash-Sha’bi (may Allah have Mercy on him) said: “Zayd bin Thabit prayed a funeral prayer. A mule was then brought for him to ride away on, and Ibn ‘Abbas came and took hold of its reigns to lead him away. So, Zayd said to him: “Let go of it, O cousin of the Messenger of Allah (peace be upon him).” Ibn ‘Abbas said: “This is how we were commanded to treat the scholars!””

Ayyub said: “A man would sit with al-Hasan for three years and not ask him anything out of awe and respect for him.”

Ishaq ash-Shahidi said: “I would see Yahya al-Qattan praying ‘Asr. He would then lean on the base of the mosque’s minaret, and standing in front of him would be ‘Ali bin al-Madini, ash-Shadhakuni, ‘Amr bin ‘Ali, Ahmad bin Hambal, Yahya bin Ma’in, etc. – all asking him about Hadith while they were standing up. This would go on until the Maghrib prayer, and he would not offer any of them to sit, and none of them would sit out of awe and respect of him.”

‘Abd ar-Rahman bin Harmalah al-Aslami said: “Nobody dared to ask Sa’id bin al-Musayyab about anything until he would seek his permission, just as the ruler’s permission is sought for something.”

Ash-Shafi’i (may Allah be Pleased with him) was criticized for his humility to the scholars, and he said: “I humble myself to them, and they honor me. And you will not be honored unless you humble yourself.”

Ahmad bin Hanbal (may Allah be Pleased with him) said to Khalaf al-Ahmar (may Allah have Mercy on him) : “I will not sit except between your hands. We were commanded to be humble to those we learn from.”

And ash-Shafi’i (may Allah have Mercy on him) said: “I would turn the pages of my books in front of Malik (may Allah have Mercy on him) in a very soft, quiet way so that he wouldn’t be bothered by its noise, out of respect for him.”

Dealing With a Harsh Teacher:

Ash-Shafi’i said: “Two men used to visit al-A’mash. One of them was interested in Hadith, and the other was not. So, one day al-A’mash got mad at the one who was interested in Hadith. The other man said: “If he got mad at me the way he did at you, I wouldn’t come back to him.” So, al-A’mash said: “Therefore, he is an idiot like you. He leaves what will benefit him due to my bad manners.”

Ibn Jama’ah (may Allah have Mercy on him) said: “The seeker of knowledge should withstand his teacher’s harshness and bad treatment, and this should not turn him away from him. He should give him the benefit of the doubt when it comes to any bad actions on his part, and should respond to any harshness from his shaykh by apologizing himself, repenting to Allah, seeking His Forgiveness, and placing the blame on himself. This will preserve his love for this shaykh, will protect his heart, and is more beneficial for the student in this life and the next.”

Some of the Salaf said: “Whoever is not patient upon the humiliation of learning will spend the rest of his life in the blindness of the ignorant, and whoever is patient upon it will spend this life and the next in a state of honor.”

Ibn ‘Abbas (may Allah be Pleased with him): “I humbled myself as a student. So, I became honorable as a teacher.”

Ibn Jurayj said: “I did not gain what I gained from ‘Ata’ except with my softness with him.”

Visiting the Teacher:

And Ibn ‘Abbas (may Allah be Pleased with him) said: “I found most of the knowledge of the Messenger of Allah (peace be upon him) in this neighborhood of the Ansar. I would wait at the door of one of them, and if I wanted permission to enter, I would’ve gotten it. However, I wanted him to be pleasant when meeting me.”

And Sufyan bin ‘Uyaynah narrated that Abu al-Husayn said: “Ibn ‘Abbas used to go to one of the Companions of the Prophet (peace be upon him), seeking to ask him about Hadith. It would be said to him: ‘He is asleep.’ So, he would lay down in front of his door waiting for him, and it would be said to him: ‘Do you want me to wake him up?’ He would say: “No.”

And Ma’mar narrated that az-Zuhri said: “If I came to ‘Urwah’s door, I could’ve entered if I wanted to. However, I would sit outside and wait out of respect for him.”

‘Ali (may Allah be Pleased with him) said: “From the rights of the scholar are that you greet the gathering and then greet the shaykh specifically; you should sit in front of him; you should not point here and there, wink, etc. in front of him; do not come out and tell him that fulan differs with him in a given matter; do not backbite anybody in his presence; and do not ask him intricate and complicated questions. If he makes a mistake, make an excuse for him, and it is upon you to honor him for the Sake of Allah, the Exalted. If he needs something, you should be the first to tend to his need; do not attract attention in his circle; do not grab his clothing; do not insist on something if he is too tired; do not think that you can have enough of his friendship, as he is like the palm tree from which you wait form something to fall on you.”

Ahmad bin Sinan al-Qattan said: “Nobody in the class of Abd ar-Rahman bin Mahdi would even speak, sharpen a pen, or smile. If he saw that someone spoke or sharpened a pen, he would get up, put on his shoes, and go home.”

And ‘Abd ar-Rahman bin ‘Umar said that a man laughed in the class of ‘Abd ar-Rahman bin Mahdi, and he asked: “Who laughed?” Everyone pointed to the man, and he scolded him: “You seek knowledge and laugh? I will not teach any of you for a month!”

As you can notice my dear brothers and sisters, the Salaf had great deal of respect for their teachers – which we should emulate to be successful on the roadmap to knowledge. And Allah knows best.

Abu Siyaam [written in Taiz, Yemen]

Words of Wisdom...

Some words of wisdoms and benefit for the one going through Trials, Tribulations and Adversaries:

“Do not look at the test itself but look at One Who the test is from…”

“Be like a tall tree with a purpose, if a stone is thrown at it, it simply lets its fruits drop…”

“There is your Rabb Who provided you with solutions to yesterday, and He (SWT) will similarly provide for what is to come tomorrow…”

“What can my enemies do to me! My gardens and paradise are in my heart; wherever I go they are with me. If my enemies kill me, I become a shaheed and if they exile me from my land, I am given the privilege to tour the Earth and the creation of Allah (SWT). If they imprison me, they assist me to fulfil the greatest purpose of my creation, and they honour me by leaving me alone to worship Allah (SWT)…”

“Be among those who, when blessed, give thanks; when tried, persevere; and when sinful, seek forgiveness…”

Is it a Trial or Punishment?

Many people ask these questions: 'What's the difference between a trial and punishment?' 'Am I being tried or punished?' There are differences between the two cases. So, When is it a trial? When is it a punishment? How does one know? Ustad Abu Hasan said:

It is a Trial - when you are doing your utmost responsibilities with the best of quality. Doing your waajibaat, sunnan, mustahabaat, doing your best with your mother, your kids, [etc] – then, it is a trial. When you are fulfilling you fundamentals, your obligations, fulfilling the rights of Allah (SWT) and the creation, and you do not see [yourself] doing any wrong – then, it is trial.

It is a Punishment - when the person is committing sins. When this trial [as punishment for him] comes, the person either begins to:

a) Commit more sins.
b) Begins to slack on the fundamentals, in the obedience [of] the fundamentals, waajibaat and sunnan.

If Allah (SWT) has mercy on the person, then He (SWT) will punish him with the trial, but – that punishment will bring him close to Allah (SWT) i.e. the sinning person is punished with jinn or an evil person, [then] the person asks Allah (SWT) to help him. This is the majority of the believers. Allah (SWT) trials a person who commits sin with punishment, then the punishment becomes a source [for the person to get close to Allah (SWT)].