Knowledge

“I used to sit often with ʿAlī ibn al-Ḥusayn (Zayn al-ʿĀbidīn), and I never saw anyone more knowledgeable than him, yet he spoke very little.”

Tahdhīb al-Kamāl (20/386)

I do not like it that a day or night comes upon me without me looking at the speech of Allāh, meaning reading from the muṣḥaf.

Imām Aḥmad, Al-Zuhd #675.

People will remain upon good as long as they vary (some are more knowledgeable, righteous etc); when they become equal, that is when they are destroyed.

Al-Bayhaqī, Shuʿab Al-Īmān #8664 (Al-Rushd ed.).

Whoever hears of a bidʿah, let him not tell it to those who are with him, lest he cast it into their hearts.

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 7:261.

Sit with the seniors, mix with the wise, and enquire with the scholars.

Ibn Ḥibbān, Rawḍatu Al-ʿUqalāʾ p176. See Al-Albānī, Al-Ḍaʿīfah ḥadīth 3462.

Learn what is not to be taken, like you learn what is to be taken.

Ibn ʿAbd Al-Barr, Jāmiʿu Bayyān Al-ʿIlm article 435.

When Iyās was born I invited a group of the Companions of the Prophet ﷺ and fed them, and they supplicated. I said, “You have all supplicated so may Allāh bless you in what you have supplicated for, and when I make a supplication please say āmīn.” So I supplicated much for him (my newborn) for his religion, his intelligence and the like, and verily now I recognize in him [the qualities] in the supplication of that day.

Al-Bukhārī, Al-Adab Al-Mufrad ḥadīth 1255. Al-Albānī grades its chain of transmission ṣaḥīḥ in Ṣaḥīḥ Al-Adab Al-Mufrad 950/1255.

Knowledge only comes from learning, and forbearance comes from trying to be forbearing, and whoever seeks what is good will be given it, and whoever avoids evil will be protected from it.

Abū Khaythumah, Kitāb Al-ʿIlm (Albānī edition) ḥadīth 114. Al-Albānī grades its chain of transmission ṣaḥīḥ, and states it has been reported from the Prophet ﷺ. See Al-Ṣaḥīḥah 342.

Do not sit with the foolish using your knowledge, and do not sit with the knowledgeable (scholars) using your foolishness.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 5:154.

The seeking of knowledge cannot truly be achieved except with four things: time (al-farāgh, being free to study), sufficient wealth (al-māl, to avoid preoccupation with seeking a living), preservation (al-ḥifẓ, memorization) and piety (al-waraʿ, religious cautiousness).

Al-Bayhaqī, Shuʿab Al-Īmān 3:243, article 1602.

There is no place for anyone’s opinion [when it comes to] what is in the Book (revelation). The opinion of the imāms (great scholars) is only regarding what the Book did not come down with, and regarding which no Sunnah has passed from the Messenger of Allāh ﷺ. And the opinion of no one is counted in the face of a Sunnah from the Messenger of Allāh ﷺ.

Al-Ājurrī, Al-Sharīʿah #113 et al.

O Ayyūb, when Allāh brings about knowledge for you, bring about worship of him, and do not let your [sole] concern be to narrate it.

Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm, article 1279.

O Yūnus! Do not try to overcome knowledge, for verily knowledge is [like vast] valleys: whichever of them you take will stop you before you traverse it. Instead, take it over the days and nights. And do not take knowledge all at once, for whoever tries to take it all at once will lose it all at once. Rather take it bit by bit over the days and nights.

Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm article 652.

Sharīk b. ʿAbdillāh came to us around fifty years ago, and we said to him, “O Abū ʿAbdillāh, here amongst us there are people from the Muʿtazilah who reject these āḥādīth [like]: ‘Allāh descends to the lowest heaven’, and ‘the people of Jannah will see their Lord’. So Sharīk narrated to me around ten such narrations, then said: ‘As for us, we have taken our religion from the sons of the Tābiʿīn, from the Ṣaḥābah. Who have they taken from?’”

Al-Ḏahabī, Al-ʿUluw. Graded ṣaḥīḥ by Al-Albānī in Mukhtaṣar Al-ʿUluw article 146.

Knowledge is only learned to [apply it and] put into practice the Taqwā of Allāh the mighty and sublime.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm article 943.

“What is the worst fitnah?” He replied, “That good and evil is presented to you and you do not know which of them to follow.”

Ibn Abī Shaybah, Al-Muṣannaf, Kitāb Al-Fitan, article 38565.

No one who has learned Qurān and then forgotten it except due to a sin he has committed, because Allāh the most high said: وَمَآ أَصَـٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ Qurān 42:30 “And no calamity befalls you except due to what your own hands have earnt.” And forgetting the Qurān is one of the greatest calamities.

Qurān 42:30

Do you tempt the thief, when its beauty is in its inside?

Abū ʿUbayd Al-Qāsim b. Sallām, Faḍāʾil Al-Qurān article 907.

The Salaf used to teach their children to love Abū Bakr and ʿUmar like they used to teach them a sūrah of the Qurān.

Al-Lālakāʾī, Sharḥ ʾUsūl ʾIʿtiqād Ahl Al-Sunnah #2325.

The masājid are the sittings of the Prophets, and a protection from Shayṭān.

Al-Ḵaṭīb, Al-Jāmiʿ li-ʾAḵlāq Al-Rāwī #1200.

We used to sometimes come to a scholar and what we learned of his manners was more beloved to us than the knowledge we took from him.

Abū Nuʿaym, Ḥilyatu Al-ʾAwliyāʾ #4575

It is not [the expert knowledge of hadith and fiqh] you are seeking. Seeking knowledge is an obligation when a man comes to something concerning his religion (dīn): he is to ask about it until he knows it.

Al-Khatīb Al-Baghdādī, Al-Faqīh wa Al-Mutafaqqih article 162.

You will remain upon good as long as you do not start approving of what you used to repudiate and as long as you do not repudiate what you used to know (to be right), and as long as your scholar (the knowledgeable) can speak amongst you without fear.

Ibn Baṭṭah, Al-Ibānah Al-Kubrā ḥadīth 26.

If you ask the ignorant: ‘Who are Al-Sawād Al-Aʿẓam (Main Body of the Muslims)?’ they will say, ‘All the people (together).’ But they do not know that The Jamā’ah (Main Body) is a scholar who follows the footsteps of the Prophet – Allāh’s praise and peace be upon him – and his way. So whoever is with him and follows him is [one of] The Jamā’ah, but whoever contradicts him in it leaves The Jamā’ah.

Abū Nu’aym, Ḥilyatu Al-Awliyā` 9:238,239 et al

Those of our scholars who went before us used to say,”Adherence to the Sunnah is salvation, but knowledge is taken away quickly, so the revival of knowledge means the stability of religion and worldly affairs, and the loss of knowledge means the loss of all that.”

Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah article 136

The people will remain upon goodness as long as knowledge comes to them from the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, and from their seniors. But when knowledge comes to them from their minors, that is when they will be destroyed. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Fadlihi article 1060. Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

I heard Al-Awzāʿī say, when I asked him, “Who is a fool?” He replied, “One who is blind to what is wrong (evil), [though] he has insight into what is good.” Al-Dhahabī, Siyar A’lām Al-Nubalā` 7:116.

Al-Dhahabī, Siyar A’lām Al-Nubalā` 7:116.

Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:66.

Verily, knowledge has calamities [that afflict it]. One of its calamities is when the scholar is left, until he goes away with his knowledge. Another calamity is forgetting [knowledge]. Yet another calamity is lying about [knowledge], and this is the worst type. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm article 684.

Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm article 684.

What a great difference there is between you and those people [of the past, the Salaf]! Worldly wealth came to them but they fled from it, whereas the world turns its back on you and you go after it. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq article 538. It is reported that Al-Hasan Al-Basrī – Allāh have mercy on him – said: By Allāh, never was a person given an abundance of worldy wealth and then not feared this might be a plot against him [for his wrongdoing] except a person lacking intelligence and sound opinion. And never has Allāh held back worldy wealth from a person and that person has not thought that a good choice has been made for him except a person who [also] lacks intelligence and sound opinion. Ibn Abī Al-Dunyā, Dham Al-Dunyā article 42.

Ibn Abī Al-Dunyā, Dham Al-Dunyā article 42.

Leave this and give us something from the Book of Allāh. ‘Imrān said, “You are a dunce (stupid). Do you find in the Book of Allāh details of prayer. Do you find in the Book of Allāh details of fasting!? This Qur`ān prescribes those matters, and the Sunnah explains them.” Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.

Al-Harawī, Dham Al-Kalām article 244, et al with various wordings.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 3438.

It is only the storyteller-preachers (al-quṣāṣ) who have killed knowledge. A man listens to a storyteller for a year without really learning anything that will last, whereas a man who sits with a scholar for an hour learns what will last and benefit him before he even gets up. Abō Nu’aym, Ḥilyatu Al-Awliyā` 2:287.

Abō Nu’aym, Ḥilyatu Al-Awliyā` 2:287.

Al-Shāfi’ī saw me sitting in his circle, and there was some ink on my shirt I was trying to hide. He said, “Young man, why are you hiding it? Having ink on ones clothes is a sign of lofty conduct: to the sight it is black, but to the insight it is white (with the light of knowledge).” It is reported that ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him – said: Ink on the clothes is the perfume of the scholars. – Some put this in verse (from Arabic): The ink-pot’s ink is the perfume of men As saffron is the perfume of women So the former befits the garments of those men As the latter the garments of wives It is reported that Imām Aḥmad said, seeing the students of ḥadīth approaching with their ink-pots: These are the lanterns of Islām. Al-Khaṭīb Al-Baghdādī, Al-Jāmi’ li-Akhlāq Al-Rāwī, articles 508, 509, 512 .

Al-Khaṭīb Al-Baghdādī, Al-Jāmi’ li-Akhlāq Al-Rāwī, articles 508, 509, 512 .

I sat in the circle of Abū ‘Abdillāh Aḥmad b. Ḥanbal for twelve years while he read the Musnad to his children, and I never wrote a single ḥadīth, I only looked at his behavior, character and etiquette. Ibn Al-Jawzī, Manāqib Aḥmad, article 210. It is reported that Al-Ḥasan b. Ismā’īl said, ‘I heard my father say: There would gather in the circle of Aḥmad five thousand people or more; less than five hundred would write, the rest would learn from him good manners and behavior.’ Ibid. It is reported that Sufyān Al-Thawrī said: A man who wanted to write ḥadīth would [learn] manners and worship for twenty years before starting. Abū Nu’aym, Ḥilyatu Al-Awliyā`, 6:361.

Abū Nu’aym, Ḥilyatu Al-Awliyā`, 6:361.

I used to have a neighbor from the Anṣār who lived in the area of Banī Umayyah b. Zayd, which is in the ‘Awālī of Medinah, and we used to take turns attending [the gatherings] of Allāh’s Messenger – Allāh’s praise and peace be upon him. My neighbor would attend one day and I the other; so when I attended I would convey to him the reports about the revelation that had come, and other such news, and when he attended he would do the same. My Anṣārī companion went on one of his days, and [upon returning] came to my door and knocked hard saying, ‘Is he there?’ I was alarmed and came out to him, and he said, ‘Something serious has happened (some people thought the Prophet had divorced his wives).’ I entered upon Ḥafṣah and found her weeping. I said, ‘Has Allāh’s Messenger – Allāh’s praise and peace be upon him – divorced you [all]?’ She replied, ‘I don’t know.’ Then, I came to the Prophet – Allāh’s praise and peace be upon him – and asked him, still standing, ‘Have you divorced your women?’ He said, ‘No’, so I said, ‘ Allāhu Akbar (Allāh is Greatest).’ Al-Bukhārī, Al-Ṣaḥīḥ, Chapter on Taking Turns in Seeking Knowledge. Notes The narration translated above is a shorter report of the full incident, recorded elsewhere in Ṣaḥīḥ Al-Bukhārī. In his commentary on Ṣaḥīḥ Al-Bukhārī, Ibn Ḥajr lists some of the lessons and points that can be taken from this narration, including the following: 1. This hadith shows us that the khabar (news, report) of a single (reliable) person is dependable. 2. The student of knowledge should not neglect taking care of his living needs, in order to help him continue seeking knowledge and other pursuits (at that time, ‘Umar was involved in trade, as is mentioned in other reports). 3. At the same time, the student of knowledge should be diligent and resolute in asking about the knowledge he has missed in his absence.

3. At the same time, the student of knowledge should be diligent and resolute in asking about the knowledge he has missed in his absence.

There were people who abandoned knowledge and sitting with the scholars, and [instead] took to their chambers and prayed until their skin dried [from exertion in worship]. Thereafter they began to contradict the Sunnah and thus were destroyed. By Allāh, never does a person act without knowledge, except that he spoils and corrupts more than he fixes and rectifies. Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb 3:98

Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb 3:98

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 2:181.

Aḥmad b. Ḥanbal never used to involve himself in the things of this world that people involved themselves in; but when knowledge was mentioned, he would speak. Ibn Al-Jawzī Ṣifatu Al-Ṣafwah 2:519. It is reported that Al-Ḥusayn b. Muḥammad said: Muḥammad b. Ismā`īl Al-Bukhārī was distinguished with three qualities – in addition to the rest of his praseworthy traits: He never spoke much, he never yearned for what people had. He would never occupy himself with other people’s affairs; all his attention was towards knowledge. Al-Dhahabī, Siyar A’lām Al-Nubalā` 12:449

Al-Dhahabī, Siyar A’lām Al-Nubalā` 12:449

Issuing fatwā is not allowed except for a person who knows what the people have differed in. It was said, ‘Do you mean the different views of the people of opinions (those who depend more on analogy and speculation)? He replied, “No, [I mean] the different views of the Companions of Muḥammad – Allāh’s praise and peace be upon him. And he must also know the textual evidence that abrogates [other rulings] and that which is abrogated [by other texts], both in the Quran and the ḥadīth of Allah’s Messenger – Allāh’s praise and peace be upon him. Such a person can issue fatāwā. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihī article 1529. It is reported that ‘Abdullāh b. Al-Mubārak – Allāh have mercy on him – was asked, “When can a person issue an edict (fatwā)?” He replied, “When he is knowledgeable about the narrations (hadith and traditions of the Salaf), and has insight into [juristic] opinion. Ibid. article 1532.

Ibid. article 1532.

The intelligent person’s tongue is behind his heart: when he wants to speak, he first thinks. If [his words] will be in his favor, he says them, and if they will be against him, he does not speak. And the ignorant person’s heart is behind his tongue: when he merely thinks of saying something, he says it, whether it is for or against him. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2049.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2049.

At the time of Fajr, or a while before it, the Salaf would be as if birds were sitting on their heads: (still ) concentrating on themselves [and their worship], so much so that even if one of their closest friends came to them after having been parted from them, they would not notice him. They would remain in this state until just before sunrise. Then, they would meet each other and sit in the circles. The first thing they would discuss is the matter of their afterlife and what would become of them in the hereafter. Then they would begin the circles of Quran and Fiqh study. Ibn ‘Asākir, Tārīkh Dimishq 35:184, 185.

Ibn ‘Asākir, Tārīkh Dimishq 35:184, 185.

Whoever Allāh has given some knowledge should teach it. And he must not say anything he has no knowledge of, lest he become one of the pretenders and leave the religion. Ibn Sa’d, Al-Ṭabaqāt 4:102. Maktabah Al-Khānjī, Cairo.

Ibn Sa’d, Al-Ṭabaqāt 4:102. Maktabah Al-Khānjī, Cairo.

Do not sit with them, nor with the followers of Kalām.(1) Be with the carriers of books,(2) for they are like mines, like those who descend: one brings up a gem and another a nugget of gold. Ibn Battah, Al-Ibānah Al-Kubrā article 483. (1) Speculative theology, drawn from foreign philosophy and logic, as practiced by sects such as the Jahmia and Mutazila. (2) Arabic al-qamātir: covers or folders used to keep written material. ‘Carriers of books’ refers to the scholars and students who occupied themselves with Islamic knowledge and hadīth.

(2) Arabic al-qamātir: covers or folders used to keep written material. ‘Carriers of books’ refers to the scholars and students who occupied themselves with Islamic knowledge and hadīth.

Those who strive and exert themselves (al-mujtahid) amongst you today are like those who used to play around amongst those before you. Wakī’ b. Al-Jarrāh, Al-Zuhd article 221.

Wakī’ b. Al-Jarrāh, Al-Zuhd article 221.

Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm wa Faḍlihī article 1239.

When a man amongst us learned ten verses [of the Quran], he would not move on [to the next verses] until he had understood their meanings and how to act by them. Al-Ṭabarī, Al-Tafsīr 1:80. Shaykh Aḥmad Shākir graded its chain of transmission ṣaḥīḥ. Abū ‘Abd Al-Raḥmān Al-Sulamī said: Those who used to teach us the Quran (the Companions) told us that they used to learn the Quran from the Prophet – Allāh’s peace and blessings be upon him; when they had learnt ten verses they would not move on until they put into practice what was in them. So we learnt knowledge and deeds (implementation) together. Ibid. Shaykh Aḥmad Shākir graded its chain of transmission ṣaḥīḥ also.

Ibid. Shaykh Aḥmad Shākir graded its chain of transmission ṣaḥīḥ also.

Be a scholar or a learner, or a person who loves [the scholars] or a follower [of the scholars], but do not be the fifth. Ḥumayd (one of the reporters) asked Al-Ḥasan (Al-Baṣri, who reported this from Abū Al-Dardā`), “And who is the fifth?” He replied, “A heretic (mubtadi’, religious innovator}.” Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm 1:142.

Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm 1:142.

When I see a man from the Adherents of Ḥadīth, it is as if I have seen the Prophet – Allāh’s peace and blessings be upon him – alive. Al-Khaṭīb Al-Baghdādī, Sharaf Ashāb Al-Ḥadīth article 85.

Al-Khaṭīb Al-Baghdādī, Sharaf Ashāb Al-Ḥadīth article 85.

Is knowledge today greater or lesser [in amount]? He replied, “There is more speech today, but there was more knowledge in the past.” Al-Fasawī, Al-Ma’rifah wa Al-Tārīkh 2:136.

Al-Fasawī, Al-Ma’rifah wa Al-Tārīkh 2:136.

Al-Bukhārī, Al-Ṣaḥīḥ ‘What is hated about making supplications rhyme.’ Notes In this narration, the illustrious Companion ʿAbdullāh b. ‘Abbās gives some guidelines about being wise and aware of people’s condition when teaching them and calling them to Allāh. He advised that a person should not address the people and give talks to them too often, lest they become bored or fed up of hearing the Quran. This consideration is taken from the Sunnah of the Prophet – Allāh’s praise and peace be upon him – as related by Ibn Mas’ūd. This tradition also expresses the dislike of trying to disseminate knowledge in a way that might be detrimental to its purpose. We are discouraged from spreading knowledge to those who do not desire it or those who are not enthusiastic to receive it and interrupting people while they are speaking. We are encouraged to teach knowledge to those who express their desire for it, because all this means it is more likely that the recipient will benefit from this knowledge. The narration also warns against the practice of trying to make du’ā (supplication) rhyme. This is because occupying oneself with putting together rhyming prayers conflicts with the state of being humble and imploring Allāh, which is how a person should be when supplicating. There is no contradiction between this disliked behavior and the fact that some of the Prophetic supplications and statements rhyme, because the Prophet never used to have to try and make them rhyme, but was effortlessly eloquent and at the same time fully humbled in front of Allāh. Adapted from Ibn Ḥajr, Fatḥ Al-Bārī.

Adapted from Ibn Ḥajr, Fatḥ Al-Bārī.

Al-Bayhaqī, Al-Madkhal ilā Al-Sunan Al-Kubrā 2:74.

Al-Baihaqī, Shu’ab Al-Īmān, Vol.12 p195.

Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 5 p144.

Ibn Battah, Al-Ibānah Al-Kubrā Vol. 2 p498. Note The supplication mentioned above is as follows in Arabic:

The supplication mentioned above is as follows in Arabic:

This wording has been reported by Al-Hāfidh Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm Vol.1 p464. Commenting on this narration, Ibn ʿAbd Al-Barr states, “In this narration there are a number of meanings to understand, including: [1] The hadīth from Allāh’s Messenger – Allāh’s peace and blessings be upon him – has the same ruling as the revealed Book of Allāh ‘azza wa jall. [2] Knowledge should be shown, spread and taught. [3] One should stick with the scholars. [4] One should be satisfied with the little he can get of worldly provision in order to pursue his desire for knowledge. [5] One should prefer knowledge over being occupied with worldly pursuits and income.

[1] The hadīth from Allāh’s Messenger – Allāh’s peace and blessings be upon him – has the same ruling as the revealed Book of Allāh ‘azza wa jall. [2] Knowledge should be shown, spread and taught. [3] One should stick with the scholars. [4] One should be satisfied with the little he can get of worldly provision in order to pursue his desire for knowledge. [5] One should prefer knowledge over being occupied with worldly pursuits and income.

Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Fadlihi Vol. 2 p233.

Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of ‘Urwah b. Al-Zubayr. ‘Urwah b. Al-Zubayr was the son of Al-Zubayr b. Al-‘Awām and Asmā bint Abī Bakr, and the nephew of Ā`ishah – Allāh be pleased with them all. He studied under her and was regarded as one of the senior scholars of his time. He is one of the famous Seven Jurists.

‘Urwah b. Al-Zubayr was the son of Al-Zubayr b. Al-‘Awām and Asmā bint Abī Bakr, and the nephew of Ā`ishah – Allāh be pleased with them all. He studied under her and was regarded as one of the senior scholars of his time. He is one of the famous Seven Jurists.

Reported by Ahmad, Al-Tayālisī and others, excluding the last sentence. Shaykh Al-Albānī graded its chain of transmission hasan. The narration is reported with the last sentence by Al-Hākim, who said its chain of transmission is sahīh. Al-Dhahabī agrees, while Al-Hāfidh Al-Sakhāwī said, “It is mawqūf (reported as a statement of a Companion), hasan.” See Al-Albānī, Al-Da’īfah Vol. 2 pp17-19. Notes This narration emphasizes the significance of the understanding and consensus of the Companions, Allāh be pleased with them all. It highlights their superiority and authority as the ministers of Allāh’s Messenger, Allāh’s peace and blessings be upon him. After his analysis of this narration’s veracity, Shaykh Al-Albānī discusses its correct interpretation in the following points: “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadīth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadīth when this issue is brought up. However, they miss the following points…” These are summarized below: [1] This narration is mawqūf (a reported statement of a Companion, or someone other than the Prophet.) It therefore cannot be used as an argument to contradict unequivocal textual evidence that states “every bid’ah is misguidance,” as is authentically reported from the Prophet – Allāh’s peace and blessings be upon him. [2] Even if it is supposed that this narration qualifies as a proof [on a par with the aforementioned texts], it does not in fact contradict those texts, for a number of reasons: [a] The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ūd’s line of reasoning about the Companions’ consensus over selecting Abū Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. [b] If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge. Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims. That being the case, who are these scholars? Are the blind-followers (al-muqallidūn) who have closed on themselves the door to understanding the religion from Allāh and His Messenger included amongst them? Are they those who claim the door to ijtihād has been locked? For sure they are not included, and here is why: Al-Hāfidh Ibn ʿAbd Al-Barr states in Jāmi’ Bayān Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibā’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning.” So when it comes to following the Sunnah, many of these blind-followers claim they are not qualified to go against the opinions in their schools of thought because – by their own admission – they are muqallidah, but when it comes to arguing for and supporting innovations in religion, they become mujtahidūn, interpreting and misinterpreting to justify the bid’ah that many laypeople practice! And Allāh knows best.

And Allāh knows best.

Abū Nu’aym, Hilyah Al-Awliyā`, Vol. 4 p16.

Ibn Ḥibbān Al-Bustī, Rawḍatu Al-‘Uqalā` wa Nuzhatu Al-Fuḍalā` Vol.1 p9.

Follow the narrations [ways] of those who have preceded (the Salaf) even if people reject you; and beware of people’s opinions, even if they beautify them for you.

Al-Ājurrī, Kitāb Al-Sharīʿah 1:138; Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm wa Faḍlihi 3:373.

Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi Vol.2 p465.

I heard Rabīʿah b. ʿAbd Al-Raḥmān say, “The people under the care of their scholars are like children in the laps of their fathers.” Ibn Baṭṭah, Al-Ibānah Al-Kubrā ḥadīth 40.

Ibn Baṭṭah, Al-Ibānah Al-Kubrā ḥadīth 40.

Ibn Abī Shaybah, Al-Muṣannaf Vol.6 p126. It is reported that he said, “Learn Arabic, for it strengthens the intelligence and increases one’s noble conduct (al-murū`ah).” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p187. It is also reported that he said, “Do not learn the language of the non-Arabs, and do not enter upon them in their churches on their festivals, for indeed wrath descends upon them.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.1 p411. It is also reported that he was once circumambulating the Ka’bah when he heard two men speaking in a language other than Arabic behind him. He turned to them and said, “Find some way to learn Arabic.” ʿAbd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf Vol.5 p496. It is reported that Ubay b. Ka’b – Allāh be pleased with him – said, “Learn Arabic just as you learn to memorize the Qurān.” Ibn Abī Shaybah, Al-Muṣannaf Vol.7 p150. It is reported that Ibn ʿUmar – Allāh be pleased with them – used to hit his children for making language errors. Tahdhīb Al-Tahdhīb Vol.9 p292. It is reported that Shu’bah – Allāh have mercy on him – said, “Learn Arabic, for it increases the intelligence.” Tahdhīb Al-Tahdhīb Vol.4 p303. It is reported that ‘Attā b. Abī Rabāḥ – Allāh have mercy on him – said, “I wish I were fluent in Arabic,” when he was ninety years old. Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of ‘Attā b. Abī Rabāh. It is reported that Ibn Shubrumah – Allāh have mercy on him – said, “Men have never worn a garment more beautiful than Arabic.” Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.

Al-Bayhaqī, Shu’ab Al-Īmān Vol.4 p197.

Al-Ḥāfidh Al-Mundhirī said in Al-Targhīb wa Al-Tarhīb, “Reported by Al-Ṭabarāni in Al-Awsaṭ with a ḥasan chain of narrators.” Also graded ḥasan by Shaykh Al-Albānī. See his Ṣaḥīḥ Al-Targhīb wa Al-Tarhīb Vol. 1 p19.

I have been told that it used to be said, “Woe to those who study [their religion] for a purpose other than worship, and those who seek to permit what is forbidden through doubts and specious arguments.” Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.

Al-Khattîb Al-Baghdâdî, Iqtdâ Al-‘Ilm Al-‘Amal, p77.

After Allâh’s Messenger – Allâh’s peace and blessings be upon him – passed away, I said to a man from the Ansâr, “Come, let us ask [and learn from] the Prophet’s Companions, Allâh’s peace and blessings be upon him, for they are many in number today.” He replied, “I am surprised at you Ibn ‘Abbâs – do you really think people need you when there are so many Companions of the Prophet – Allâh’s peace and blessings be upon him?” So he did not involve himself in this endeavor, but I busied myself asking [the Companions about issues]. If I heard of a hadîth being reported by a man, I would come to him and if he was taking his midday nap I would lay down my garment and lie outside waiting for him, with the wind blowing dust in my face. The man would come out [for Dhuhr] and see me in that state, and he would exclaim, “O nephew of Allâh’s Messenger! What has brought you here? You should have sent for me and I would have come to you!” I would say, “Rather I should come to you [to seek knowledge].” I would then ask him about the hadîth I heard. The man [who I originally invited to seek knowledge with me] remained as he was, and when he saw how people would gather around me [to seek knowledge] he said, “For sure, this young man was more intelligent than me.” Al-Dârimî, Al-Sunan Vol. 2 p129.

Al-Dârimî, Al-Sunan Vol. 2 p129.

‘Abdullah b. Al-Mubârak used to often stay at home, so he was asked, “Don’t you get lonely?” He replied, “How could I get lonely when I am with the Prophet – Allâh’s peace and blessings be upon him (i.e. I read his hadîth)?” Also on the authority of Nu’aym b. Hammâd: It was once said to ‘Abdullah b. Al-Mubârak, “O Abû ‘Abd Al-Rahmân, you often sit alone at home.” He said, “I am alone? I am with the Prophet – Allâh’s peace and blessings be upon him – and his Companions.” Meaning: reading hadîth. Ibn ‘Asâkir, Târîkh Dimishq Vol. 32 p458. Shaqîq b. Ibrâhîm reports: It was once said to ‘Abdullah b. Al-Mubârak, “After you have prayed with us you don’t sit with us?” He replied, “I go and sit with the Sahâbah and the Tâbi’în.” We said, “And how can you sit with the Sahâbah and Tâbi’în (when they have all passed away)?” He replied, “I go and read the knowledge I have collected, I find their narrations and deeds. What would I do with you? You sit around backbiting people.” Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of ‘Abdullah b. Al-Mubârak.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of ‘Abdullah b. Al-Mubârak.

A gathering of knowledge and revision was held for Abul-Husayn Muslim b. Al-Hajjâj where a hadîth that he did not know was mentioned. He went home and lit his lamp and said to those at home, “no one should enter the house (disturb me).” He was told, “We have been gifted a basket of dates.” He said, “Put it out for me,” so they served it to him. He started searching for the hadîth and taking a date at a time until the morning, by which time the dates where finished and he had finally found the hadîth. Muhammad b. ‘Abdillâh (one of the reporters of this narration) added, “A reliable companion of ours added that this was the cause of his death.” Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Imâm Muslim.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Imâm Muslim.

Knowledge is what has come from the Companions of Allah’s Messenger – sallallāhu ‘alayhi wa sallam; and what has not come from them is not knowledge. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Al-Awzāʿī. Ibn ‘Asākir, Tārīkh Dimishq Vol.35 p201.

Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Al-Awzāʿī. Ibn ‘Asākir, Tārīkh Dimishq Vol.35 p201.

Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved? Quoted by Al-Bukhārī, Al-Ṣaḥīḥ, Chapter about a person preferring some people with certain knowledge to the exclusion of others. Ibn Ḥajr said in Fatḥ Al-Bārī, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.” Shaykh Muḥammad b. Ṣāliḥ Al-‘Uthaymīn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alī, he states: It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…” He goes on to say: “[The statement of ‘Alī] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you). Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’ The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it. We learn from this narration (of ‘Alī) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place. Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.

Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.

In my time the people were not impressed by speech, they were impressed by actions. Anyone can say whatever he wants. Abū Dāwūd, Kitāb Al-Zuhd p354.

Abū Dāwūd, Kitāb Al-Zuhd p354.

Al-Ājurrī, Akhlāq Al-‘Ulamā` no.81; Al-Khatīb, Al-Faqīh wa Al-Mutafaqqih Vol2. P13.

I would sit with Ibn Mas’ūd a whole year without him saying “Allah’s Messenger – Allah’s peace and blessings be upon him – said…” When he did actually say “Allah’s Messenger – Allah’s peace and blessings be upon him – said…” he would tremble and add, “…or something similar to this” or “words to that effect.” Al-Dhahabī, Tadhkirah Al-Huffādh Vol.1 p15. Imām Al-Dhahabī said: [Ibn Mas’ūd] was one of those who were very careful and conscientious in the delivery of narrations and he was very strict in reporting; he used to reprimand his students for any negligence in precisely narrating the wordings of narrations.

[Ibn Mas’ūd] was one of those who were very careful and conscientious in the delivery of narrations and he was very strict in reporting; he used to reprimand his students for any negligence in precisely narrating the wordings of narrations.

The first step in knowledge is to listen, then to be quiet and attentive, then to preserve it, then to put it into practice and then to spread it. Abū Nu’aym, Hilyah Al-Awliyā` Vol.3 p283.

Abū Nu’aym, Hilyah Al-Awliyā` Vol.3 p283.

When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains – if he owned it he would give it in exchange for the hereafter. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.156.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p.156.

I have met one hundred and twenty Companions of the Prophet – Allah’s peace and blessings be upon him; there was not one amongst them who would narrate a ḥadīth except that he wished his brother would suffice him instead, and there was not one amongst them who gave a fatwā except that he wished his brother would suffice him instead. Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p140, no.49.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq Vol.1 p140, no.49.

We the Companions of Allah’s Messenger – Allah’s peace and blessings be upon him – never had difficulty in understanding a ḥadīth except that when we asked ‘Ā`ishah we found she had some knowledge about it. It is reported from Masrūq – Allah have mercy on him – that he said: We swear by Allah, we have seen senior Companions of Allah’s Messenger – Allah’s peace and blessings be upon him – asking ‘Ā`ishah about inheritance laws. Ibn Al-Jawzī, Ṣifah Al-Ṣafwah Vol.1 p319.

Ibn Al-Jawzī, Ṣifah Al-Ṣafwah Vol.1 p319.

Knowledge is not to be taken from four types of people: a foolish person who openly acts foolish, even if he reports the most narrations; an adherent of bid’ah who calls to his desires; a person who lies, even if I don’t accuse him of lying in ḥadīth; and a righteous pious worshipper who does not accurately retain what he narrates. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.

Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.

They (the heretics) were destroyed by their inability in Arabic (al-‘ujmah). Al-Bukhārī, Al-Tārīkh Al-Kabīr Vol.5 p99. And Imām Al-Shāfi’ī said: People didn’t become ignorant and didn’t differ amongst themselves except because they left Arabic and leaned towards the language of Aristotle. Quoted by Al-Suyūṭī in Ṣawn Al-Manṭiq p15. He said on p22: I have found Salaf before Al- Shāfi’ī indicate what he did: that the cause of heresy (al-ibtidā’) is ignorance of Arabic language.

I have found Salaf before Al- Shāfi’ī indicate what he did: that the cause of heresy (al-ibtidā’) is ignorance of Arabic language.

Sufficient as knowledge for a person is that he fears Allah, and sufficient as ignorance for a person is that he feels impressed with the knowledge he has. Al-Ājurrī in Akhlāq Al-‘Ulamā’ no.40. Masrūq was one of the major Tābi’īn, or students of the Companions. He accompanied Ibn Mas’ūd and was one of his students who became senior teachers and muftis after him. He reported from numerous other Sahābah. It is said that he was called Masrūq (literally: stolen) because he was kidnapped as a child but later recovered. He died in 62H or 63H.

Masrūq was one of the major Tābi’īn, or students of the Companions. He accompanied Ibn Mas’ūd and was one of his students who became senior teachers and muftis after him. He reported from numerous other Sahābah. It is said that he was called Masrūq (literally: stolen) because he was kidnapped as a child but later recovered. He died in 62H or 63H.

Al-Khatīb Al-Baghdādī in Iqtidā’ Al-‘Ilm Al-‘Amal no. 92.

Our Lord! Give us the good of this world and the good of the hereafter… Al-Hasan Al-Baṣrī – Allah have mercy on him – said: The good of this world is knowledge and worship, and the good of the hereafter is Paradise. Al-Ājurrī in Akhlāq Al-‘Ulamā’ no. 30 and Ibn Jarīr in his Tafsīr of this verse.

Scholars of tafsīr like Ibn Jarīr and Ibn Kathīr point out that ‘the good of this world’ is general and includes all those things which have been allowed for us to enjoy and which are considered useful by people for day-to-day living. And they point out that above this; the good of this world includes those things which will lead to success in the hereafter. This narration reminds us of these loftier things we should ask Allah for, and that the good of this life embraces what is required or recommended for a worshipper of Allah to acquire on this Earth, like knowledge of his religion and good deeds.

“Abu Muḥammad! It feels horrible and grave that you should be asked a question about this religion and not have knowledge about it or a way to get out [and not look like you don’t know].” He replied, “And why is that?” Yaḥya replied, “Because you are the son of two great Imāms of Guidance, Abu Bakr and ʿUmar.” Al-Qāsim said, “Even more horrible than this – to those who understand what Allāh has taught us – is that I should say something without knowledge or report a narration from someone who is not reliable.”

Al-Qāsim b. ʿUbaydillāh was the great grandson of Abu Bakr Al-Ṣiddīq on his mother’s side and the great grandson of ʿUmar b. Al-Khaṭṭāb on his father’s side. His grandfather was ʿAbdullāh b. ʿUmar – Allāh be please with them all.