Are The Ulama More Virtuous, or The Sahabah RA ?How Important Is The Ulama In Society?

We technically rephrase a question asked some time ago:

Are the Ulama (Muslims Scholars), more virtuous than the Sahabah RA? Didn't the Sahabah RA do other things besides religious devotions, and propagating that? Please clarify.

Answer

There are two things here:

1. Sahabah RA

2. Ulama

In this world, there are:

1. Sahabah RA who were Ulama e.g. Abu Bakr RA, Umar RA, Mu'adh bin Jabal RA

2. Sahabah RA who were not Ulama e.g. Khalid Al-Walid RA, Ikramah RA

3. Non-Sahabah RA who were/are Ulama e.g. Imam Abu Hanifah RA, Shah Waliullah RA

4. Non-Sahabah RA who were not/are not Ulama e.g. the majority of practicing Muslims of today

In terms of ranking in the eyes of Allah - it IS in the following order of superiority:

1. Sahabah RA who were Ulama. - most virtuous

2. Sahabah RA who were not Ulama - second in rank

3. Non-Sahabah RA who were/are Ulama - third

4. Non-Sahabah RA who were not/are not Ulama - fourth

We ought to understand that - the best non-Sahabi 'Aalim can never reach the same level as the lowest of the Sahabah RA. It has come to us that - seeing, believing, living with the Prophet SAW, and dying believing in him (SAW), marks a person to be ranked as a Sahabi RA with merits as mentioned in the Qur'an:

"RadhiAllahuAnhum Wa Radhu'Anh"

- i.e. Allah is Please With Them and They Are Pleased With Allah.

There were Sahabah RA who specialised in the training of Deen e.g. Mu'adh bin Jabal RA. The work of Ulama is very specialised and very noble, just like how a mother's job is staying at home taking care and giving religious training to her children.

There were those who specialised in both - Deeni and worldly affairs: e.g. Saiyidina Abu Bakr As-Siddiq RA who was both a businessman as well as the most superior 'Aalim. Nevertheless, the establishment of the Islamic state and the responsibilities of the Caliphate made him withdraw from such living, after Mashuarah from Saiyidina Umar Al-Khattab RA.

Similarly Saiyidina 'Ali RA - both a Grand 'Aalim as well as a military tactician and a highly-skilled swordsman. Khalid Al-Walid RA on the other hand was mostly known for his military tacticianship. Abu 'Ubaidah Al-Jarrah RA - both, and many more Sahabah RA, with many different combinations of virtuous nobilities which they sacrificed full all-out heart and soul for the Deen of Allah SWT.

As previously mentioned in a post from Revivalry, the preservation of Deen requires the set-up of Madrasahs, Darul Ulums and the grooming and training of Ulama. And with great honour and respect, we do not and never deny that we need pious Muslim engineers, doctors, accountants etc. these are Fardhu Kifayah obligations in a Muslim society as well, and we DO need female Muslim doctors, midwifes and nurses etc. There is no doubt we require pious Muslim professionals and non-professionals. Even the grave digger / undertaker who knows how to dig a grave correctly, according to the requisites of Shari'ah is a commandment itself. Yes.

Nevertheless, what we would like to point out here is that - nowadays, ever since the past 200 years, pious Muslim scholars have died and are dying one by one, and to continue the preservation of 'Ilm - we need INTELLIGENT, HIGHLY CAPABLE, PIOUS, DYNAMIC, STRICT, TOLERANT, WISE young Muslims etc. etc. etc. to replace them as preservers of Faith, its true content, context, application, implication i.e. understanding of Manhaj etc. - and thus we need Ulama to continue the preservation of the True Deen.

Nowadays we get "ustazs" (may Allah give them guidance or destroy them if guidance is not written for them) in talks making monkey-like statements such as follows:

"There is no need to obey the law of the land e.g. traffic lights, cleanliness."

"It is okay to give and take bribes as long as it is mutual."

"Fiddunya Hassanah means Success of Muslims in Worldly affairs e.g. technology, wealth etc."

"It is better to pray with wife at home rather than congregate at the mosque."

- and much more idiocies, which the general lay-men ill-equipped in Deen will easily fall entrapped, because they do not know what they should know. They don't know that they don't know.

Thus - we need CRDIBLE, HIGH-POTENTIAL INDIVIDUALS who many will also come from an elegant breed too - intellectual practicing Muslims. Since many decades already, when children have potential, their parents say: Ooo - send him to Cambridge, send him to MIT...but rarely do we hear parents say...send him to become Mufasirin, send him to become Muhaddithin, send him to become Fuqaha.

We need sound, high-quality Ulama to be the top source of Tarbiyah for the Ummah. We need to cut down the ratio, just like how we talk about the ratio of supply of doctors per 100 citizens. Similarly we need to knock-down the ratio, so that our Ummah are not Jahils, or "in-the -swing for Deen" but with a lot of misundestanding, lack of wisdom, loss of priorities and blameworthy self-praise.

Let us not nagate the fact that - the job of Da'wah, Tazkiyah, Tarbiyah is the responsibility of Muslims. We do not deny this. Infact - it is very important. And it MUST continue. In basic analogy, we need highly-qualified doctors, though at the same time, we also need specialists - heart surgeons, neurologists etc. Similarly, on a grander scale - we need Ulama, as protectors, and legacy of Rasulullah SAW. And yes, they of course too will contribute in Da'wah, Tazkiyah, Tarbiyah.

The legacy of Rasulullah SAW is the Ulama. (Mafhum Abu Hurairah RA)

Ten Important Things - Advice from Mufti

1. When the world was in darkness of inhumanity, Allah Ta'ala gave knowledge and guidance to Rasulullah SAW.

2. The guidance through that Divine knowledge had changed the mindset of people and transformed the evil practices of people to the highest morals.

3. Education and knowledge of Divine guidance is the backbone and foundation of reformation, prosperity and peace.

4. Islam provides guidance and solution for every aspect of life. Ignorance of such knowledge leads one to look down upon Islam and suffer an inferiority complex.

5. When one studies Islam, the Qur'an and Hadith, then only one will value the in-depth wisdom in such knowledge.

6. Muslims are generally ignorant about Islam and that is the fundamental cause of our decline and retrogression.

7. We have to educate ourselves on Islam and rise to the challenges of the times and once again prove ourselves as a dynamic Ummah. For that sacrifice, take out time to study Islam from reliable Ulama and scholars.

8. If you cannot make your son an Aalim of Deen then encourage others to become Huffaz and Ulama. You will get the reward of the person studying and guiding people through his knowledge.

9. If that too is difficult, at least help and assist a person who wishes to study Deen.

10. Rasulullah SAW said:

"When a person passes away all his deeds terminate except three, Sadaqah Jaariyyah (perpetual reward), pious child that makes Du'a for the parents, and knowledge through which others benefit."

(As per advice from Mufti Ibrahim Desai DB, South Africa)

Knowledge Cannot Be Gained By Resting

An advice from Bro. Ahmad As-Swayyan:

I once was contemplating the great scientific efforts that the first generations of Muslim ancestors are known for. I was extremely surprised at the strength of memorisation they possessed and at their great ability to retrieve information and derive conclusions.
I started searching for the reasons behind these exceptional abilities. And one important aspect immediately caught my attention: the extreme seriousness they learned and taught with. The student vows himself to learning from a very early age. He has no time for lawful or any other kind of playing. He has no time for life's worries and responsibilities except for what is necessary. He disassociates himself from this life's pleasures, clears his heart from everything worldly and goes wholeheartedly into seeking for Knowledge.

If we look in depth into Imam Ahmad ibn Hanbal's life, we find the best lessons and examples in it. Imam Ahmad said, "I wanted to go early to study circles. My mother would hold my clothes from me and say, "not until the people wake up and make Adhan for salah."

Qutaibah Ibn Sa'id described Imam Ahmad's sincerity in seeking knowledge. He said, "Ahmad ibn Hanbal used to go with Waki' after they performed salatul Ishaa at night. He would stand by the door and Waki' would teach him. One night, Waki' stood by the door and said, "O' Abu Abdullah, Would you like me to talk to you about Abu Sufian's speeches?" Ahmad then replied, "Yes, tell me." And they stood, talking, until the servant came and said, "The sun is going to come out soon."

Imam Ahmad's study circles were full of glorification and obedience of Allah, which gave him extra peace and dignity. His student Imam Abu Dawud, who knew him well said, "I met around 200 scholars none of whom were like ibn Hanbal. He was not involved in anything worldly like many others, but if there was discussion about knowledge, he spoke."

For this earnestness, the scholars used to value and honour Imam Ahmad. Khalaf ibn Salem said, "We were in Yazeed ibn Harun's gathering and Yazeed joked with his guests. Ahmad ibn Hanbal cleared his throat. Yazeed hit his forehead with his hand and said, "You should have told me that Ahmad is here, I wouldn't have made the joke."

This desire and endurance in seeking knowledge has made Imam Ahmad one of the best in memorising the hadeeth. Imam Abu Zur'ah ar-Razy once told Abdullah Ibn Ahmad, "Did you know that your father knew of one million hadeeth?" "How do you know?" Abdullah asked. Abu Zur'ah replied, "I studied with him and counted after him."

When we look at the first generations of our scholars, we find many similar examples. But let us contemplate our current situation in seeking knowledge. It makes one amazed. It is like sliding down from the top of a high mountain to the bottom of a deep valley. Look here and there. Do you see anything resembling or coming close to those giants? What are the worries and hopes of today's students? How many things have we been lenient about-until leniency became our trait?
Who has the patience and endurance to study and research and hunt in the books without stopping or becoming bored? Who has the patience and ability to stay up long nights thinking and deriving?

Knowledge is a vast sea with spaced out boundaries and deep bottoms. Only the powerful can sail through it. A person will not reach its concealed pearls and hidden treasures before, first, standing on its nearby shore. Yehya ibn Abi Katheer was right in saying, "Knowledge cannot be gained by resting."

The Four Madhabs - The Hanbali School of Jurisprudence

THE HANBALI MADHAB

The Founder: Imam Ahmad bin Hanbal RA (778-855 CE)

The scholar to whom this Madhab is attributed is Ahmad ibn Hanbal Ash-Shaybaani RA, who was born in Baghdad in the year 778 CE. He became one of the greatest memorisers and narrators of Hadith. Imam Ahmad RA studied Fiqh and Hadith science under Imam Abu Yusuf RA, the famous student of Imam Abu Hanifah RA, as well as under Imam Ash-Shafi'i RA himself. Imam Ahmad bin Hanbal RA went through a series of persecutions under the Caliphs of his time due to their adoption of Mu'tazalite philosophy. He was jailed and beaten for two years by the order of Caliph Al-Ma'mun (ruled 813-842 CE), because of his rejection of the philosophical concept that the Holy Qur'an was created. Later set free, he continued teaching in Baghdad until Al-Waathiq became Caliph (ruled 842-846 CE) and renewed the persecution. Thereupon Imam Ahmad RA stopped teaching and went into hiding for five years until Caliph Al-Mutawakkil (847-861 CE) took over. The Caliph al-Mutawakkil ended the inquisition permanently by expelling Mu'tazilite scholars and officially rejecting their philosophy. Imam Ahmad bin Hanbal RA then continued to teach in Baghdad until his death in 855 CE.


FORMATION OF THE HANBALI MADHAB

Imam Ahmad's greatest concern was the collection, narration, and interpretation of Hadith. His teaching method consisted of dictating Hadith from his vast collection known as Al-Musnad, which contained over 30,000 Ahadith, as well as the various opinions of the Sahabah RA concerning their interpretation. He would then apply the Ahadith or rulings to various existing problems. If he could not find a suitable Hadith or opinion to solve a problem, Imam Ahmad RA would offer his own opinion while forbidding his students to record any of his own solutions. As a result, his Madhab was recorded, not by his students, but by his students' students.


SOURCES OF LAW USED BY THE HANBALI MADHAB

1. The Noble Qur'an: There was no difference between the way Imam Ahmad ibn Hanbal RA approached the Holy Qur'an and that of those who preceded him. In other words, the Holy Qur'an was given precedence over all else under all circumstances.

2. The Sunnah: Likewise, the Sunnah of Rasulullah SAW occupied the second most important source of evidence after the Qur'an. His only stipulation was that it be 'Marfu' narration i.e. attributed directly to the Prophet Muhammad SAW.

3. Ijmaa of the Sahabah RA: Imam Ahmad bin Hanbali RA recognised the consensus of opinion of the Sahabah RA, and placed it in the third position among the fundamental principles. However, he discredited the claims of Ijmaa outside the era of the Sahabah RA as being inaccurate, due to the vast number of scholars and their wide diffusion throughout the Muslim empire. In Imam Ahmad's opinion Ijmaa after the era of the Sahabah RA was impossible.

4. Individual Opinions of the Sahabah RA: If a problem arose in an area where the Sahabah RA had expressed conflicting opinions, Imam Ahmad RA, like Imam Maalik RA would give credence to all the various individual opinions. Because of that, there developed within the Madhab - many instances of multiple rulings for individual issues.

5. Hadith Da'if (Weak Hadith): For a ruling on a case where none of the previous four principles offered a ready solution, the Imam used to prefer to use a weak Hadith rather than apply his own deductive reasoning (Qiyas). However, this was on condition that the weakness of the Hadith was not due to the fact that one of its narrators was classified as a Fasiq (degenerate), or a Kadhaab (liar).

6. Qiyas: As a last resort, that is when no other major principle could be directly applied, Imam Ahmad bin Hanbal RA would reluctantly apply the principle of Qiyas and deduce a solution based on one or more of the previous principles.


MAIN STUDENTS OF THE HANBALI MADHAB

Imam Ahmad's main students were his own two sons, Saalih RA (died 873 CE) and Abdullah RA(died 903 CE).


FOLLOWERS OF THE HANBALI MADHAB

The majority of the followers of the Hanbali Madhab are today mostly found in Palestine and Saudi Arabia. Its survival in Saudi Arabia, after almost completely dying out elsewhere in the Muslim world, is due to the fact that the founder of the 'Wahabi' revivalist movement, Muhammad ibn Abdul Wahhab RA, had studied under the scholars of the Hanbali Madhab, and thus it unofficially became the Fiqh Madhab of the movement. When Abdul Aziz ibn Sa'ud captured most of the Arabian peninsula and established the Saudi dynasty, he made the Hanbali Madhab the basis of the kingdom's legal system.

The Four Madhabs - The Shafi'i School of Jurisprudence

THE SHAFI'I MADHAB

The Founder: Imam Ash-Shafi'i RA (769-820 CE)

The full name of the great scholar after whom this school of legal thought has been named is Muhammad ibn Idris Ash-Shafi'i RA. He was born in the town of Ghazzah on the Mediterranean coast of what was then known as Shaam in the year 769 CE. Later in his youth, he travelled to Madinah to study Fiqh and Hadith under Imam Maalik RA. He succeeded in memorising the whole of Imam Maalik RA's book - 'Al-Muwatta' and recited it to Imam Maalik RA from memory, word perfect. Imam Shafi'i RA remained under the guidance of Imam Maalik RA until the latter passed away in 801 CE. He then departed to Yemen where he took a position of teaching. He remained in Yemen until he was accused of Shi'ite leanings in the year 805 CE and was later brought as a prisoner before the Abbasid Caliph Harun Ar-Rashid RA who was the ruler of Iraq from 786-809 CE. By the Grace of Allah, he was able to prove the correctness of his beliefs and was subsequently released. Later, Imam Shafi'i RA remained in Iraq and studied for a while under Imam Muhammad ibn Al-Hassan RA, the famous student of Imam Abu Hanifah RA. He then travelled to Egypt in order to study under Imam Al-Layth RA, but by the time he reached Egypt the Imam had passed away. However, he was able to study the madhab of Al-Layth RA from Al-Layth's students. Ash-Shafi'i RA remained in Egypt until his death in the year 820 CE during the rule of Caliph Al-Mamun (813-832 CE).


FORMATION OF THE SHAFI'I MADHAB

Imam Ash-Shafi'i RA integrated the systems established in the Fiqh of Hijaaz (Maaliki Madhab) with that of the Fiqh of Iraq (Hanafi Madhab). With this, the outcome he dictated to his students in the form of a book called 'Al-Hujjah' (The Evidence). This dictation took place in Iraq in the year 810 CE and a number of his students memorised his book and narrated it to others. Among these students were Ahmad ibn Hanbal RA and Abu Thawr RA. This book and its period of his scholarship are usually referred to as Al-Madhab Al-Qadeem (the old school of thought); and this differentiates it from the second period of his scholarship which occurred after he reached Egypt. In Egypt, Imam Ash-Shafi'i RA absorbed the Fiqh of Imam Al-Layth RA, Ibn Sa'd RA and the combined revised code of jurisprudence of Islamic Sacred Law was later dictated as Al-Madhab Al-Jadeed to his students in the form of another book which Imam Ash-Shafi'i RA named - Al-Umm (The Mother). Because of his exposure to a completely new set of Ahadith and legal reasoning - in Al-Madhab Al-Jadeed, Imam Ash-Shafi'i RA reversed many of the legal positions which he had held while in Iraq.

Imam Ash-Shafi'i RA holds the distinction of being the first Imaam to systematise the fundamental principles of Fiqh, and this is recorded in his book entitled 'Ar-Risalah'.


SOURCE OF LAW USED BY THE SHAFI'I MADHAB

1. The Noble Qur'an: Imam Ash-Shafi'i RA did not differ from the previously mentioned Imams, in their uncompromising stand in relation to the primacy of the Holy Qur'an among the sources of Islamic Law. He relied on it as heavily as those before him, adding only the new insights which he gained from a deep study of its meanings.

2. The Sunnah: Imam Ash-Shafi'i RA laid down only one condition for the acceptance of Hadith, namely that they be Sahih (authentic). He did not use all other conditions used by Imam Abu Hanifah RA and Imam Malik RA. He was also noted for his great contributions to the science of Hadith criticism.

3. Ijmaa of the Sahabah RA: Although Imam Ash-Shafi'i RA had serious doubts about the possibility of the Ijmaa in a number cases, he conceded that in the few cases where it was known to have occurred, it should be regarded as the third most important source of Islamic Law.

4. Individual Opinions of the Sahabah RA: Credence was given by Imam Shafi'i RA to the individual opinions of the Sahabah RA on condition that they were not at variance with each other. If there were conflicting opinions among the Sahabah RA on a legal point, he, like Imam Abu Hanifah RA would choose whichever opinion was the closest to the source and leave the rest.

5. Qiyas: Qiyas was, in the Imam's opinion, a valid method for deducing further laws from previous sources. However, he placed it last in order of importance, considering his personal opinions inferior to proofs based on the opinions of the Sahabah RA.

6. Istishaab (Linking): Both the principles of Istihsan used by Imam Abu Hanifah RA and Istislah used by Imam Malik RA were not used by Imam Ash-Shafi'i RA, since, in his opinion, they were based mostly on human reasoning in areas where revealed laws already existed. However, in dealing with similar issues, Imam Ash-Shafi'i RA used a principle similar to Istihsan and Istislah i.e. Istishaab. Istishaab literally means 'seeking a link', but legally it refers to the process of deducing the Laws of Fiqh by linking a later set of circumstances with an earlier set. It is based on the condition that the Laws of Fiqh applicable to certain conditions remain valid so long as it is not certain that these conditions have altered. If, for example, on account of the long absence of someone, it is doubtful whether he is alive or dead, then by Istishaab, all rules must remain in force which would hold if one knew for certain that he was still alive.


MAIN STUDENTS OF THE SHAFI'I MADHAB

The most important of Imam Ash-Shafi'i's students who continued to follow his school of thought were:

(a) Al-Muzanee RA (791-876 CE) - Al-Muzanee's full name was Isma'il ibn Yahya Al-Muzanee. He was the constant companion of Imam Ash-Shafi'i RA throughout his stay in Egypt. Al-Muzanee RA was noted for writing a book which comprehensively gathered the Fiqh of Imam Ash-Shafi'i RA. Later condensed under the title Mukhtasar al-Muzanee, it became the most widely read Fiqh book of the Shafi'i Madhab.

(b) Ar-Rabee' Al-Maraadee RA (790-873 CE) - Ar-Rabee RA was noted as the main narrator of Ash-Shafi'i's book - 'Al-Umm'. He wrote it down during Imam Ash Shafi'i's lifetime along with Ar-Risalah and other books.

(c) Yusuf ibn Yahyaa Al-Buwaytee RA (d.231 AH) - succeeded Imam Ash-Shafi'i RA as the main teacher of the Shafi'i Madhab. He was imprisoned and tortured to death in Baghdad because he rejected the officially sanctioned Mu'tazilite philosophy on the creation of the Holy Qur'an.


FOLLOWERS OF THE SHAFI'I MADHAB

The majority of the followers of the Shafi'i Madhab are now to be found in Egypt, Southern Arabia, (e.g. Yemen, Hadramaut), Sri Lanka, Indonesia, Malaysia, East and South Africa and Surinam in South America.

The Four Madhabs - The Maaliki School of Jurisprudence

THE MAALIKI MADHAB

The Founder: Imam Maalik (717-801 CE).

The founding scholar of this madhab, Maalik ibn Anas ibn Aamir RA, was born in Madinah in the year 717 CE. His grandfather, Aamir RA, was among the major Sahabah of Madinah. Maalik RA studied Hadith under Az-Zuhri RA who was the greatest Hadith scholar of his time, as well as under the great Hadith narrator, Naafi RA, the freed slave of the Sahabi - Abdullah ibn Umar RA. Imam Maalik RA's only journeys outside of Madinah were for Hajj, and thus he largely limited himself to the knowledge available in Madinah. He was severely beaten in the year 764 CE by the order of the Amir of Madinah, because he made a legal ruling that forced divorce was invalid. This ruling opposed the Abbasid rulers practice of adding in the oath of allegiance given to them by the masses - the clause that whoever broke the oath was automatically divorced. Imam Maalik RA was tied and beaten mercilessly until his arms became severely damaged to such a degree that he became unable to clasp them on his chest in Solat and thus he began the practice of performing Solat with his hands at his sides according to some reports. Imam Maalik RA continued to teach Hadith in Madinah over a period of forty years and he managed to compile a book containing the Ahadith of the Prophet Muhammad SAW and the Athars (statements) of the Sahabah RA and their successors which he named "Al-Muwatta" (the Beaten Path). He began his compilation of Ahadith at the request of the Abbasid Caliph, Abu Ja'far al-Mansur, (754-775 CE) who wanted a comprehensive code of law based on the Prophet SAW's Sunnah which could be applied uniformly throughout his realm. But, on its completion, Imam Maalik RA refused to have it forced on the people pointing out that the Sahabah RA had scattered throughout the Islamic empire and had taken with them other parts of the Sunnah which also had to be considered in any laws imposed throughout the state. The Caliph Harun Ar-Rashid RA (768-809 CE) also made the same request of the Imam, but he was also turned down. Imam Maalik RA died in the city of his birth in the year 801 CE at the venerable age of 83.


FORMATION OF THE MAALIKI MADHAB

Imam Maalik RA's method of teaching was based on the narration of Ahadith and the discussion of their meanings in the context of problems of that day. He would either narrate to his students Ahadith of Rasulullah SAW and Athars of the Sahaabah on various topics of Islamic Law then discuss their implications; or he would inquire about problems which had arisen in the areas from whence his students came, then narrate appropriate Ahadith or Athars which could be used to solve them. After Imam Malik RA completed 'Al-Muwatta', he used to narrate it to his students as the sum total of his Madhab, but would add or subtract from it slightly, whenever new reliable evidences reached him. He used to strictly avoid speculation and hypothetical Fiqh and thus his school and its followers were referred to as the Ahlul Hadith (The People Of Hadith).


SOURCES OF LAW USED BY THE MAALIKI MADHAB

Imam Maalik RA deduced Islamic Law from the following sources which are listed hereunder in the order of their importance:

1. The Holy Qur'an: Like all the other Imams, Imam Maalik RA considered the Most Noble Qur'an to be the primary source of Islamic Law and utilised it without laying any preconditions for its application.

2. The Sunnah: The Sunnah was used by Imam Malik RA as the second most important source of Islamic Law, but, like Imam Abu Hanifah RA - he put some restrictions on its use. If a Hadith were contradicted by the customary practice of the Madinites (the people of Madinah), he rejected it. Contrary to the method used by the Hanafi Madhab, he did not, however, insist that a Hadith be Mashur (well-known) before it could be applied. Instead he used any Hadith that was narrated to him as long as none of the narrators were known liars or extremely weak memorisers.

3. 'Amal (Practices) of the Madinites: Imam Maalik RA reasoned that since many of the Madinites were direct descendants of the Sahabah RA and Madinah was where Nabi Muhammad SAW spent the last ten years of his (SAW) life, practices common to all Madinites must have been allowed, if not encouraged by the Prophet SAW himself. Thus Imam Maalik RA regarded common Madinite practices as a form of highly authentic Sunnah narrated in deeds rather than words.

4. Ijmaa of the Sahabah RA: Imam Maalik RA like Imam Abu Hanifah RA considered the Ijmaa of the Sahabah, as well as that of later scholars, as the next most important source of Islamic Law.

5. Individual Opinions of the Sahabah RA: Imam Maalik RA gave full weight to the opinions of the Sahabah RA, whether they were conflicting or in agreement, and included them in his book of Hadith, "Al-Muwatta". However, the consensus of the Sahabah RA was given precedence over individual opinions of the Sahaabah. Where there was no consensus, their individual opinions were given precedence over his own opinion.

6. Qiyas: Imam Maalik RA used to apply his own deductive reasoning on matters not covered by the previously mentioned sources. However, he was very cautious about doing so because of the subjectivity of such forms of reasoning.

7. Customs of the Madinites: Imam Maalik RA also gave some weight to isolated practices found among a few people of Madinah so long as they were not in contradiction to known Ahadith. He reasoned that such customs, though occuring only in isolated instances, must also have been handed down from earlier generations and sanctioned by the Sahabah RA or even the Prophet Muhammad SAW himself.

8. Istislah (Welfare): The principle of Istihsan developed by Imam Abu Hanifah RA was also applied by Imam Maalik RA and his students except that they called it by the name Istislah which simply means seeking that which is more suitable. It deals with things which are for human welfare but have not been specifically considered by the Shari'ah. An example of Istislah is found in Caliph Ali RA's ruling that a whole group of people who took part in a murder were guilty even though only one of the group had actually committed the act of murder. The legal texts of the Shari'ah covered only the actual murderer. Another example is the right and permissibility of a Muslim leader to collect taxes from the rich other than Zakat, if the interest of the state demands it, whereas in Shari'ah only Zakat has been specified. Imam Maalik RA also applied the principle of Istislah to deduce laws more in keeping with needs which arose from current situations than those deduced by Qiyas.

9. Urf (Custom): Like Imam Abu Hanifah RA, Imam Maalik RA considered the various customs and social habits of people throughout the Muslim world as possible sources of secondary laws as long as they did not contradict either the letter or the spirit of the Shari'ah. According to custom in Syria, for example, the word Daabbhah means a horse, whereas its general meaning in Arabic is a four legged animal. Hence, a contract made in Syria requiring payment in the form of a Daabbhah would legally mean a horse whereas elsewhere in the Arab world it would have to be more clearly defined as a horse.


MAIN STUDENTS OF THE MAALIKI MADHAB

The most notable of Imam Maalik RA's students who did not later form their own Madhabs were:

(a) Abu Abdur-Rahmaan ibn Al-Qaasim (745-813 CE) - Al-Qaasim RA was born in Egypt but travelled to Madinah where he studied under his teacher and mentor for a period of more than twenty years. He wrote an extensive book on the Fiqh of the Madhab, eclipsing even 'Al-Muwatta' of Imam Maalik RA himself and called it 'Al-Mudawwanah'.

(b) Abu Abdillaah ibn Wahb (742-818 CE) - Ibn Wahb RA also travelled from Egypt to Madinah in order to study under Imam Maalik RA. He distinguished himself in the deduction of laws to such a degree that Imam Maalik RA gave him the title of 'Al-Mufti', which means the official expounder of Islamic Law. Ibn Wahb RA was offered an appointment as judge of Egypt, but turned it down in order to maintain his integrity as an independent scholar. Imam Maalik RA also had other famous students from other Madhabs. Some of them later developed their own school of jurisprudence based on what they learnt from Imam Maalik RA - for example, Muhammad Ash-Shaybaani RA who was among the foremost students of Imam Abu Hanifah RA. There were others who developed their own Madhabs by combining Imam Maalik RA's teachings with that of others, for example Muhammad ibn Idris Ash-Shafi'i who studied for many years under Imam Malik RA as well as under Imam Abu Hanifah RA's student - Muhammad Ash-Shaybaani RA.


FOLLOWERS OF THE MAALIKI MADHAB

Today, the adherents of the Maaliki are mostly found in Upper Egypt, the Arabian gulf states (e.g. Kuwait, Qatar and Bahrain), the Arab states of North Africa (e.g. Tunisia, Algeria and Morocco), in the country of Sudan, and in West Africa (e.g. Mali, Nigeria and Chad).

Lives Of The Pious 101

Our pious predecessors have understood the Deen of Allah as well as the essence of this life and its inescapable leading to the Hereafter. So they felt aversion for the distractions and the tribulations of the world. They found no sleep and their heart kept away from desires. They kept above the insignificant concerns of life. Their biographies abound with stories that show their striving in righteousness, repentance and their strong will in worship and humbleness.

Al-Hasan Al-Basri RA said:

"Whoever competes with you in the Deen then try to surpass him, and whoever competes with you in the matters of this life then throw it back at him."

Whenever he missed a Solat in congregation, Abdullah ibn Umar RA used to fast one day, pray for one whole night, and free one slave.

Abu Musa Al-Ash'ari RA used to apply himself so much in worship at the end of his life that he was told:

"Why don't you slow down and be gentle with yourself?”

He replied:

"When the horses are released for a race and are close to the finish line, they give all the strength they have. What is left of my life is less than that."

He maintained the same level of devotion and worship until he died.

Mawriq Al-'Ajli RA said:

"I did not find an example, for the believer in this life, better than a man on a plank in the sea, imploring, 'O Lord, O Lord' hoping that Allah will save him."

Usamah RA said:

"Whenever you see Sufyan Ath-Thawri RA, it is as if you see someone in 'a ship fearing to drown', one would often hear him say, 'O Lord, save me, save me!'."

Fatima binti Abdul Malik RA, the wife of the Khalifah Umar ibn Abdul Aziz RA said:

"I have never seen a person offering solat or fasting more than he did, or a person fearing the Lord more than him. After offering Solat-ul-Ishaa', he would sit down and cry until he becomes sleepy, then be would wake up again and continue crying until sleep overtakes him."

Amir ibn Abdullah RA was once asked:

"How can you tolerate being awake all night, and thirsty in the intense heat of the day?"

He replied:

"Is it anything more that postponing the food of the day to night time, and the sleep of the night to daytime? This is not a big matter."

When the night came, he would say:

"Remembrance of the heat of hellfire has taken sleepiness from me."

And he would not sleep until dawn.

Ahmad ibn Harb RA said:

"I wonder how the one who knows that above him, Paradise is being embellished, and below him, Hell fire is being kindled, and yet sleeps between them!"

Waqi' RA said:

"Al Amash RA was almost seventy years old and he never missed the first takbir (for solat in the masjid). I used to visit him frequently for more than two years and never saw him make up for even one raka'at."

Abu Hayan RA related that his father said:

"Ar-Rabi' ibn Khuthayim RA was crippled and used to be carried to the congregational solat. So people told him:

'You have all excuse (for not coming)',

he said: 'I hear 'Haya 'alas-solah', the call to solah; so if you can come to it even by crawling, do so," paraphrasing a Hadith.

Abul-Mawahib ibn Sarsari RA said concerning Imaam Abul-Qasim ibn Asakir RA:

"I have never seen the like of him, and none had encompassed as many good characteristics as he did concerning his adherence to one way for forty years, making solat in the first row unless he had all excuse, I'tikaaf during Ramadhan and the ten days of Zulhijjah, and the lack of desire to accumulate properties and build houses, as he forbade himself these. He turned away any position of Imam or speaker, though they were offered to him, and he devoted himself to enjoin good and forbid evil, and he would not fear anyone in that."

So my friends, these are the same people who will, on the Day of Judgement - BEG the Mercy of Allah. Is it that we only lay our Hopes without Effort? Whilst our desires are fulfilled and our hearts remain indifferent on the reminders of punishments, Hell, and other difficulties in the Akhirah? ...you must be joking !

What Is True Knowledge ?

What Is True 'Ilm ? What Is Tru Knowledge ?

Due to our weak Imaan and our love for the world and its luxuries, true knowledge does not enter our hearts.

What is 'Ilm ?

'Ilm is that asset which -

- not only increases one's knowledge
- and not just his / her respect in the community

- but it is also what makes the person's heart pure and keeps it protected from evils.

- it also teaches the heart and soul to live according to the commands of Allah Ta'ala.

That is 'Ilm. If a person does not possess the above, then sadly, but truly, he has not possessed True 'Ilm.


The knowledge of Allah is the best of all knowledge and to seek this knowledge is compulsory on each and every Muslim, be they male or female.

A Hadith of Rasulullah SAW states:

"To seek knowledge is compulsory on each and every Muslim."


Abu Zar Ghifari RA narrates that the Prophet Muhammad SAW once told him:

"O Abu Zar, if you go in the morning and learn one ayat (verse) from the book of Allah, it will be better than offering 100 raka'ats of nawafil (optional) Solat. And if you learn one chapter of knowledge, it will be better than offering one thousand raka'ats of nawafil (optional) Solat."


In another hadith of Rasulullah SAW, it is stated that:

"An Aalim (knowledgeable person) enforces a much greater task upon Shaytaan than one thousand pious men."


Know we may be asking ourselves what is the reason to this?

The answer to this is that Shaytaan will find it relatively easier to lure pious men away from Islam as compared to an Aalim who has studied and learnt Islam.

Once an argument took place in Basrah about 'Ilm. Some people said that 'Ilm was better than wealth while others disagreed saying wealth is worth more than 'Ilm. Eventually they asked the grand scholar among the Companions: Abdullah ibn Abbas RA who agreed that 'Ilm was worth more than wealth.

When he was asked why this is the case he replied:

" 'Ilm is a safeguard for man, whereas man has to safeguard his wealth."

In this worldly life, Allah gives wealth to both - his beloved as well as to his non-beloved. But Allah only gives knowledge to his beloved.

When a man dies, he leaves all his wealth behind in the world. Whatever he has done with his wealth only comes to use if he spent it in the path of Allah, he will be rewarded for it. On the other hand, if he spent it wrongly, he will be punished for it. When a learned person passes away, his knowledge goes with him. For every Hadith a man learns, his status in Paradise gets higher and higher.

Let us always remember, that no matter how hard life becomes and how many difficulties a man has to face in life, his 'Ilm is always there for him to turn to. Whereas his wealth is here today, gone tomorrow and may never return.

The Importance Of The Makatib

Almighty Allah says in the Holy Qur'an:

Read (O Muhammad)! In the name of your Lord, Who has created (all that exists) Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the most Generous, Who has taught (the writing) by the pen. Has taught man that which he knew not. (Surah Al-Alaq: Ayat 1~5)


THE IMPORTANCE OF ILM

The Qur'anic verses above are the opening verses of Surah Al-Alaq. These are the first verses revealed by Allah to His beloved Prophet SAW.

In these verses with which Allah commenced revelation, Allah SWT mentions qir'aat (recitation), ta'leem (learning), and ta‘allum (teaching). Thus emphasis is being placed upon establishing Maktabs and other institutions of ilm. Allah ends the first revelation with “Has taught man that which he knew not”, thereby stressing yet again the importance of knowledge.

This mention of qir'aat and ilm in the opening verses of revelation is a lesson to Muslims that the preservation of deen (religion), iman (faith) and haq (truth) in the unique manner the Prophet Muhammad SAW brought us, i.e. through the medium of wahi and sunnah, can only be possible with ilm. In places where the acquisition of knowledge was neglected, then even if Islam and Muslims remained, they were in a pitiful state. Wherever there is knowledge, this faith of ours will remain in its original purity.

Hence, the verse, “Read! in the name of your Lord who has created”, is the very first lesson for us. Who is the teacher? Allah, Glorified and Great! Yes! Allah is teaching His beloved Prophet SAW; and he (SAW) in turn is shouldering the responsibilities of an educator.

To whom does he teach?

Khadijah tul’ Kubra RA.

When the Noble Prophet Muhammad SAW, returned from the cave of Hiraa and informed our mother of his fear, he also recited to her the verses revealed to him. We learn from this that a person should firstly be concerned about his own household. If one wishes his sons and daughters to remain faithful Muslims, he should make an effort to create in his wife an Islamic consciousness. If she is imbued with the spirit of Islam, the children who grow up under her care will blossom into upholders of the deen. Whoever is lazy and negligent in this matter will see the ill effects in his children.


THE FIRST CONVERTS TO ISLAM

As we may be aware the first lady to embrace Islam was Khadijah RA, and amongst men, Abu Bakr RA, and amongst children, Ali RA. The Muhadditheen (commentators of Ahadith) have written that they accepted Islam at the same time these verses were recited to them; Waraqa bin Nawfal RA also embraced the new faith. When the Prophet SAW, related to him the event that had transpired, and recited that which had been revealed to him, Waraqa testified to it and promised to assist the Prophet SAW, in his mission.


THE NEED FOR MAKATIB

This was the personal and discrete manner in which the teaching of the Holy Qur'an began. Gradually, as more people embraced Islam the following verse was revealed, “Therefore, proclaim openly that which Allah has commanded, and turn away from the Mushrikun.” The first concern of the Holy Prophet SAW thereafter was to arrange teaching facilities for the new converts. How could they be taught the Holy Qur'an? The circumstances at the time did not permit the dozen or so Muslims to gather in one place in order to perform Solat and be taught the Holy Qur'an. For this reason the Holy Prophet SAW, organised their ta'leem in various homes where they could secretly assemble and study the Holy Qur'an.


THE FIRST MAKTAB OF MAKKAH MUKARRAMAH

The home of Umar’s RA sister, Fatima binti Khattab RA, was selected for this purpose. This was the first Maktab of Makkah Mukarramah. The Muhadditheen write that the first teacher of this Maktab was Hazrat Khabbab ibn Aratt RA .

Umar RA once remarked:

"The Holy Prophet SAW had fixed upon my sister’s household the feeding of two persons on a daily basis; one was Khabbab (RA), and the name of the other teacher I cannot recall."

Saiyidina Umar RA, related this during the time of his khilafah, and could not remember the name of the other person.


UMAR'S CONVERSION TO ISLAM

Most of us are aware of the incident that led to Saiyidina Umar RA’s conversion to Islam. The story in brief is that Umar RA set off with the intention of assassinating the Holy Prophet SAW. On his way he met Sa’ad bin Abi Waqqas RA (in another narration it was Nu'aim bin Tufayl RA) , who tried to obstruct him from executing his vicious intention. During their conversation a quarrel broke out, and both of them unsheathed their swords. Just as the swords were about to meet, Sa’ad RA proclaimed, “Firstly, see to your own household, your own sister has embraced Islam.”

Umar was shocked and diverted his attention immediately. He turned towards his sister’s house and knocked on the door. At the time the occupants were busy studying verses of the Holy Qur'an from their teacher Khabbab ibn Aratt RA. Upon hearing the voice of Umar, Khabbab RA hid himself. Saiyidina Umar RA in his rage, launched himself upon his sister and brother-in-law (Saeed ibn Zayd RA) until they began to bleed. In this condition the sister called out, “You can do what ever you like, we have already accepted the new faith.”

When Umar’s anger abated, and he saw the state his sister was in as a result of the attack, he asked to be shown the parches they were studying. Upon hearing this request Khabbab RA reappeared and made Umar RA perform ghusl (bath). Umar RA then read from the parches, on which were written some verses of Surah Taha. Thereafter, he went to the HoIy Prophet SAW, and embraced Islam.

This was the very first Maktab established in Makkah Mukarramah. It was in the house of Saeed ibn Zayd RA, the brother-in-law of Umar RA. The teachers here were Khabbab RA and another Sahabi RA.


THE SECOND MAKTAB OF MAKKAH MUKARRAMAH

A second Maktab came to be established when the Muslims increased and the former premises became insufficient. It was set up at Darul Arqam, which was near Mount Safa. Here, approximately forty Sahabah RA , would reside on a permanent basis. The Holy Prophet SAW, would also stay here for many days. According to some traditions, once the Holy Prophet spent an entire month here. During the whole month he (SAW) would teach the Holy Qur'an and other religious instructions.


THE THIRD MAKTAB OF MAKKAH MUKARRAMAH

A third Maktab was set up in the Sha'bi (glen) of Abu Talib where the Holy Prophet SAW, and his family were exiled for three and a half years. During this period, the Prophet SAW would teach the Holy Qur'an to his family and to those who secretly came to visit him.

From the traditions of Makkah Mukarramah it is clear that these three locations were the main Maktabs in the early days of Islam. There may have been more.


THE ESTABLISHMENT OF MAKATIB IN MADINAH MUNAWWARAH

Similarly, when the Noble Prophet SAW, came to Madinah, efforts to set up Maktabs were made from the outset. The sole purpose being that the teachings of the Holy Qur'an should also be made known to the people of Madinah Munawwarah. In fact this happened before the Prophet SAW's migration to the holy city. He despatched Mus'ab bin Umair RA and Abdullah ibn Ummi Maktum RA. The latter was also a maternal cousin of the Prophet SAW, due to his marriage with Khadijah RA.


THE VIRTUES OF ABDULLAH IBN UMMI MAKTUM RA

The Holy Prophet SAW, had great affection and love for Abdullah ibn Ummi Maktum RA, and he too was eveready make sacrifice for the Prophet SAW’s sake. Although he was blind, he held a very lofty status in the sight of the Holy Prophet SAW. Whenever the the Holy Prophet SAW, had to be absent himself from Madinah, he would appoint one person to oversee the affairs of the city, and lead Muslims in prayers in the Prophet’s Mosque. Abdullah ibn Ummi Maktum RA, was chosen for this purpose on a number of occasions.


THE FIRST MAKTAB OF MADINAH MUNAWWARAH

The Holy Prophet SAW, selected these two companions and sent them to Madinah with As’ad bin Zurarah RA. As’ad bin Zurarah RA, was the first person from the Ansar (helpers) to embrace Islam at the hands of the Prophet SAW. He undertook the responsibility of taking Mus'ab bin Umair RA and Abdullah ibn Ummi Maktum RA to Madinah Munawwarah for the purpose of teaching the Holy Qur'an.


THE SECOND MAKTAB OF MADINAH MUNAWWARAH

The second Maktab of Madinah was established by Rafi' ibn Malik RA for the people of his tribe. This Maktab was located outside a large house. Here he started to teach the Holy Qur'an RA. This is the very place where later a Mosque named Masjid Banu Zuraiq was erected. This place is located directly opposite Masjid Ghamamah. Surah Yusuf was the first Surah of the Qur'an to be taught at this Maktab.


THE THIRD MAKTAB OF MADINAH MUNAWWARAH

A third place was Masjid Quba. Here the freed slave of Abu Huzaifah RA namely, Salim RA was Imam as well as teacher of the Holy Qur'an. Some Companions also memorised the Qur’an under him. This was the biggest Maktab in Madinah, the reason being that it was directly on route from Makkah. Whoever from the Muslims did Hijrah (migrated) would reside here. This place was also known as Baitul Uzzab (house of the lonely ones) for the reason that the Sahabah RA, who made Hijrah arrived here alone for the sake of helping the Prophet SAW, and left their wives and children in Makkah in the hands of Allah. At this place there was accommodation and food for all those people who would arrive. The responsibility of their ta'leem and the ta'leem of the local Ansar was upon Salim RA.


THE FACILITIES AT THE MAKTAB OF AS'AD BIN ZURARAH RA

From these three Maktabs, the best place of residence was at the house of As’ad bin Zurarah RA. The Sahabah RA narrate that his house was located in a very open surrounding. From the very initial stage As’ad bin Zurarah RA, had selected this place because people could free themselves from all types of worries and anxieties, just as many of today's Darul Ulums and Madrasahs function. The site of As’ad bin Zurarah RA, was a vast open field called Naqeeul Khazamaat. the reason for this name was that a special type of grass named Kuzaimah, which is still well known, would grow there. At this Maktab, Mus'ab bin Umair RA and Abdullah Ibn Ummi Maktum RA would teach the Holy Qur'an.


THE VERY FIRST JUMU'AH SOLAH

The first Jummah Salaah was also established at this site by As’ad bin Zurarah RA, on the instructions of the Holy Prophet SAW, before his arrival at Madinah Munawwarah. This place (Naqeeul Khazamaat) is also known as Harri-bani-Bayada.


OTHER MAKATIB

Apart from these Makatib, during the Hijrah from Makkah to Madinah, the Prophet SAW continued this work of establishing Maktabs. The Prophet SAW during his journey arrived at a place called Gumaim. There Buraidah Aslami RA came to meet him (he had not yet embraced Islam) and invited him to his home. The Prophet SAW accepted the invitation and proceeded to his house and invited him to Islam. On that journey of Gumaim eighty households embraced Islam. Now just imagine eighty households and in each household there would have been at least five to ten people; such a large number of people embraced Islam at once. The Prophet SAW commenced his ta'leem by teaching them the opening verses of Surah Maryam. Then, he appointed Buraidah Aslami RA as their teacher and proceeded on his journey. Buraidah RA fulfilled this responsibility of taleem in such a manner that he did not even have the opportunity to visit the Prophet SAW in Madinah. When the Prophet SAW, finished from the important battles of Badr and Uhud, he arrived at Gumaim, and completed the teaching of Surah Maryam.


THE SIGNIFICANCE OF MAKATIB

Let us realise here that our manner of ta'leem is exactly the same as it was in the early days of Islam. The Sahabah RA would learn the Holy Qur'an directly from the Holy Prophet SAW by both - Nazrah (reciting by looking inside the Qur’an) and Hifz (memorization of the Qur’an). This manner of teaching the Holy Qur’an is so significant and important, that the Holy Prophet SAW himself initiated it. In other words the foundation of our whole deen is based upon this ta'leem. This is why the Prophet SAW formally established these Maktabs and sent senior Sahabah RA to teach at these places.

If we study and ponder over the history of Muslims who came after the Prophet SAW, we will no doubt find numerous examples and incidents which will clearly testify that this method of ta'leem i.e. establishment of Maktabs, has remained the most vital and effective way of retaining and preserving our deen in its original pristine purity. This is also the reason why the children of those people who established Maktabs maintained their Islamic identity. A community which fails to do this, will retain its Islamic identity only with difficulty, if at all.

Ilmu Fardhu 'Ain (Personally Obligatory Knowledge)

Personally Obligatory Knowledge (Fardhu A'in) refers to knowledge of which learning it is the individual responsibility of every Muslim; of which if ignored - the obligatory he / she must perform cannot be accomplished.

Examples of such knowledge include - how to perform wudhu (ablution), and how solat (prayer) is performed and so forth.

The obligatory nature of the Ilmu of Fardhu 'Ain is stressed by the following hadith of Rasulullah SAW:

"Seeking knowledge is an obligation upon every Muslim."


A MUSLIM'S RESPONSIBILITY IN TENETS OF FAITH

As for the basic obligation of Islam, and what relates to tenets of faith, it is adequate for one to believe in everything brought by the Messenger of Allah SAW with absolute conviction free of any doubt.

Whoever does this is not obliged to learn the evidences of the scholastic, which is the resposibility of the Ulama.

The Prophet Muhammad SAW did not require from common people more than what is mentioned above, nor did the first four caliphs RA, the other prophetic Companions RA, nor others of the early Muslim community who came after them.

Rather, what befits the common people and vast majority of those learning or possessing Sacred Knowledge is to refrain from discussing the subtleties of scholastic theology, as this may cause corruption to find its way into their basic religious convictions, which is difficult to eliminate.
Instead, it is fitter for them to confine themselves to contentment with the above-mentioned absolute certainly.

Imam Shafi'i RA further warned that - engaging in scholastic theology is forbidden. This was prevalent in his (RA) time and was done by people who put rationalistic theories ahead of the Qur'an and Sunnah, as opposed to the common science of Muslim theology (Ilm al-Tauhid) which details the correct tenets of faith of Islam.

Imam Shafi'i RA also explained and insistently emphasised its unlawfulness, the severity of the punishment awaiting those who engage in it, the disgrace of doing it, and the enormity of the sin.

Imam Shafi'i RA advised:

"For a servant to meet Allah with any other sin than idolatry (shirk) is BETTER, than to meet Him guilty of anything of scholastic theology."

At the samen token, if someone has doubts about any of the tenets of faith in which belief is obligatory (Na'udzubillah), and his doubt CANNOT be eliminated except by learning one of the theologians' proofs, then it is obligatory for him to learn it in order to remove the doubt and acquire the belief in question.

AND THIS MUST BE DONE CORRECTLY BY SITTING WITH THE PEOPLE OF KNOWLEDGE, AND NOT SELF STUDY.


WORKS, AKHLAK, MU'AMALAT AND MU'ASHARAT

A person is not obliged to learn how to perform ablution, the solat and so forth, until the act itself is obligatory for him / her.

As for trade, marriage, and so forth, of things not in themselves obligatory by root principle - the Ulama explain that the knowledge with regards to the above will become personally obligatory for anyone who wants to do them.

It has also been said that one should not call this knowledge "personally obligatory," but rather say, "It is unlawful to undertake them until one knows the conditions for their legal validity." And this expression is more accurate.


WHEN ONE MUST LEARN RITES AND DUTIES

It is obligatory for one to know what is permissible and what is unlawful of food, drink, clothing, and so forth, of things one is unlikely to be able to do without. And likewise for the rulings on treatment of women if one has a wife.


HOW MUCH ONE MUST TEACH ONE'S CHILDREN

Imam Shafi'i RA and the Ulama of his contemporary RA say that fathers and mothers must teach their children what will be obligatory for them after puberty. The guardian must teach the child about purification, prayer, fasting, and so forth; and that fornication, sodomy, theft, drinking, lying, slander, and the like are unlawful; and that he acquires moral responsibility at puberty and what this entails.

The above education is obligatory, as the plain content of its scriptural basis mentioned below shows.

Allah Almighty says in the Qur'an:

"O you who believe, protect yourselves and families from a fire." (Surah 66: Ayat 6)

Saiyidina Ali RA, Mujahid RA, and Qatadah RA say it means:

"Teach them that with which they can save themselves from Hell."

Thus, as per above - just as it is mandatory for a guardian to wisely manage his daily responsibilities and property, teaching as explained above is even more important.
In addition, the merely recommended is what exceeds this, such as teaching the child the Qur'an, Sacred Law, Muslim Etiquettes, and teaching him what he needs to earn a living.


KNOWLEDGE OF THE HEART

As for knowledge o the heart, meaning familiarity with the illness of the heart such as envy, pride, and the like, Imam Ghazali RA has said that knowledge of their definitions, causes, remedy, and treatment is personally obligatory.

Here, it is not meant that taking a tariqat (way) and bai'ah (allegiance) with a sheikh are obligatory, but rather the companionship of even a single non-scholar sincere Muslim brother (for a male, and sister for female) as means of eliminating unlawful inner traits, which are diseases of the heart and thus spiritual well-being.

Other pious Ulama RA hold that if an individual is endowed with a heart free of all these unlawful spiritual diseases, then he / she is not obliged to learn what will cure them.
But if a person is not safe from these diseases (AS IS USUALLY THE CASE IN THIS DAY AND AGE) then the person must reflect and decide as follows:

(i) If he /she can purify his / her heart from these evils without the need of instruction, then he /she MUST purify it, just as how any Muslim must shun fornication and the like without learning the evidence proving he must.

(ii) But if a person cannot remove these unlawful traits from his / her heart except through learning the above mentioned knowledge, then he /she is personally obliged to learn from the scholars of Islam who specialise in Tasawwuf.

The Superiority Of Sacred Knowledge Over Devotion

Allah Most High questions in the Qur'an:

"Say, Are those who know and those who do not know equal?" (Surah 39: Ayat 9)

And Allah informs:

"Only the knowledgeable of His slaves fear Allah." (Surah 35: Ayat 28)

And Allah has honoured:

"Allah raises those of you who believe and those who have been given knowledge whole degrees." (Surah 58: Ayat 11)

Further more, this honour has been confirmed many times by the Prophet Muhammad SAW, as preserved in Ahadith. Among them:

Hadith 01:

"Whoever Allah wishes well, He gives knowledge of religion."

Hadith 02:

"The superiority of the learned Muslim over the devotee is as my superiority over the least of you."

Hadith 03:

"Allah and His angels, the inhabitants of the heavens and the earths, even the ant in its anthill and the fish, bless for those who teach people what is good."

Hadith 04:

"When a human being dies, his work comes to an end except for three things: ongoing charity, knowledge benefited (from him), or a pious son who prays for him."

Hadith 05:

"A single learned Muslim is harder on the Shaytaan than a thousand worshippers."

Hadith 06:

"Whoever travels a path seeking knowledge, Allah makes easy for him a path to Paradise.

Hadith 07:

"Angels lower their wings for the seeker of knowledge out of pleasure in what he seeks."

Hadith 08:

"Those in the heavens and the earth, and the very fish in the water ask Allah to forgive the person endowed with Sacred Knowledge."

Hadith 09:

"The superiority of the learned Muslim over the devotee is like the superiority of the moon over all the stars."

Hadith 10:

"The learned are the heirs of the prophets. The prophets have not bequeathed dinar nor dirham, but have only left Sacred Knowledge, and whoever takes it has taken an enormous share."

Hadith 11:

"He who calls others to guidance shall receive the like of the reward of those who follow him without this diminishing their own reward in the slightest. And he who calls others to misguidance shall bear the like of the sins of those who follow him without this diminishing their own sins."

Hadith 12:

"He who goes forth to seek Sacred Knowledge is in the pathof Allah until he returns."

Hadith 13:

"This world and what is in it are accursed except for the remembrance of Allah, that which Allah loves, someone with Sacred Knowledge or someone learning it."

And our Pious Predecessors i.e. the Sahabah RA, the Tabi'in RA and the Tabi-Tabi'in RA have further informed on the superiority of Sacred Knowledge - its learning, its practice and its teaching.

Saiyidina Ali RA said:

"The religious scholar is greater in reward than the fighter in the way of Allah who fasts the day and prays the night."

Abu Darda RA said:

"Teaching Sacred Knowledge for a brief time is better than spending a night in prayer."

Yahya ibn Abi Kathir RA said:

"Studying Sacred Knowledge is a prayer."

Sufyan al-Thawri RA and Imam Shafi'i RA said:

"There is nothing after what is obligatory that is superior to seeking Sacred Knowledge."

HOWEVER, MOST IMPORTANTLY - A KNOWLEDGABLE PERSON IS ONE WHO PRACTICES WHAT HE KNOWS.

SOMEONE WHO HAS IN HIS MIND PLENTY KNOWLEDGE BUT DOES PUT THEM INTO PRACTICE IS NOT AN 'AALIM. INSTEAD HE IS A JAHIL.

SEVERE PUNISHMENT AWAITS IN AKHIRAH.

Identifying True Scholars Of Islam

Allah Ta'ala says in the Noble Qur'an:

"Verily those that fear Allah from among his slaves are the Ulama."

True Ulama are those who have true knowledge of the Shari'ah and by virtue of their knowledge attain a colour of the fear of Allah in them.

They endeavour to accomplish the orders of Allah in every walk of their life, domestic, social and political. In order to achieve the ultimate spirit of knowledge, the obedience to Allah and His Rasulullah SAW one need to examine the lives of the preceding Allah-fearing Ulama and the knowledge they acquired in order to imbibe in them such outstanding qualities.

Among the torch bearers of true knowledge and guidance after the illustrious Sahabah RA were the four famous Imams of Fiqh who possessed deep understanding of the Shari'ah. They extracted the fundamental rules and principles of Shari'ah in the light of the Qur'an and Hadith and thereby extracted many Shar'ee rulings.

The fundamental rules and principles are known as Usul-ul-Fiqh and the laws extracted therefrom are known as Fiqh. In brief, a true Aalim (scholar) should be well acquainted with the Qur'an and its principles of commentary as well as its actual commentary (Usul-ul-Tafsir and Tafsir), he should be well acquainted with the sciences of commentary of Hadith and Ahaadith (Usul-ul-Hadith and Ahaadith).

Obviously, since the Qur 'an and Ahaadith are in Arabic, one has to study Arabic and have profound knowledge of Arabic language as well. In traditional Islamic institutions of Academic Islamic studies, the above subjects are offered over a period of approximately eight years.

Thereafter, one may spend another two years to study a specialist course in Qur'an, Hadith or Fiqh. Furthermore, in traditional institutes much emphasis on good character, conduct and fear of Allah.

Commonly, true scholars are those who have gone through the above.

Etiquettes When Asking The Ulama 101

When we have questions for the Ulama, we must be sincere in asking those questions.

The intention should be to please Allah.

Can Muslims Read The Bible To Find Guidance ?

Rasulullah SAW replied to a similar question by some of his Sahabah RA:

"Do you doubt (in your religion) just as the Christians and Jews doubted in their religion (during the time of their Prophets?"

He further mentioned:

"Even if Musa AS was alive today, he would have followed me."

Thus the explanation here is that - even if Musa AS were alive today, for him to obtain salvation in the Hereafter, he would not seek guidancefrom the Taurat (Old Testament).

Even Nabi Isa AS will also follow the Qur'an upon his arrival on earth, how then can one follow the scriptures of Musa AS and Isa AS. They themselves regard the Qur'an andAhadith as their superguide despite being the direct recipients of revelation of the Taurat and Injil.

It is not permissible for Muslims to seek any guidance from non-Muslim sources. The Qur'an and Ahaadith is their only sources of guidance. The only sources of guidance.

Knowledge - Basic Etiquette

Rulings of Shari'ah should be obtained from Allah-fearing and competentUlama.

If a person is a student of Deen (e.g. a person in an Aalim course), he may request for Shar'ee evidence of the rulings with the intention of increasing his knowledge.

If that person is not a student of Deen, requesting Shar'ee evidence will not serve him any purpose. To such persons, the ruling will suffice.

Who To Ask When I Don't Know ?

Allah Ta'ala says:

"Ask the people of Zikr (knowledge) if you do not know."

The verse advises to refer to the Ulama upon not knowing the answer to any particular matter with regards to his religion.

Witholding Knowledge For Fear Of Abuse

To withhold knowledge is a major sin.

Rasulullah SAW said:

"That person who asked about anything (in Shari'ah and conceals it), on the day of Qiyamat, a reign of fire will be placed for him."

On the other hand, to abuse knowledge is also a major sin.

Rasulullah SAW said:

'To give (Islamic) knowledge to an undeserving person is like casting pearls on the neck of a swine."

Thus the lesson learnt here is that we must be careful and selective in conveying and spreading knowledge. When things are held back (temporarily), the intention must be for fear of abuse of knowledge rather than concealing knowledge - which is a major sin.