Seeking Sacred Knowledge

Comment

Comment by Ablacem on January 13, 2010 at 5:03pm

KNOWLEDGE CANNOT BE GAINED BY RESTING

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 memorization 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 A than 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 honor 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 memorizing 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."



http://www.al-inaam.com/library/knowledge.htm

Comment by Bilal Abubakr on January 7, 2010 at 8:50pm

375. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) said, "There are three qualities whoever has them, will taste the sweetness of Iman: To love Allah and His Messenger (PBUH) more than anyone else; to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)".
[Al-Bukhari and Muslim].

Comment by Bilal Abubakr on November 8, 2009 at 8:34am

The parable of my ahl al¬bayt is that of the boat of Noah, whoever gets aboard it is saved and whoever stays away from it is drowned.

Comment by Bilal Abubakr on November 7, 2009 at 10:23am

Narrated Anas bin Malik:
While we were sitting with the Prophet in the mosque, a man came riding on a camel. He made his camel kneel down in the mosque, tied its foreleg, and then said: "Who amongst you is Muhammad?” At that time the Prophet was sitting amongst us (his companions) leaning on his arm. We replied, "This white man reclining on his arm.” Then addressed him, "O Son of 'Abdul Muttalib."
The Prophet said, "I am here to answer your questions.” The man said to the Prophet, "I want to ask you something and will be hard in questioning. So do not get angry.” The Prophet said, "Ask whatever you want.” The man said, "I ask you by your Lord, and the Lord of those who were before you, has Allah sent you as an Apostle to all the mankind?” The Prophet replied, "By Allah, yes.” The man further said, "I ask you by Allah. Has Allah ordered you to offer five prayers in a day and night (24 hours)? He replied, "By Allah, Yes.” The man further said, "I ask you by Allah! Has Allah ordered you to observe fasts during this month of the year (i.e. Ramadan)?” He replied, "By Allah, Yes.” The man further said, "I ask you by Allah. Has Allah ordered you to take Zakat (obligatory charity) from our rich people and distribute it amongst our poor people?” The Prophet replied, "By Allah, yes.” Thereupon that man said, "I have believed in all that with which you have been sent, and I have been sent by my people as a messenger, and I am Dimam bin Tha'laba from the brothers of Bani Sa'd bin Bakr."

Comment by jalil on November 6, 2009 at 3:37pm

Comment by Bilal Abubakr on November 6, 2009 at 8:51am

قال أبی ذر رحمة الله علیه قال: “أوصانی رسول الله بسبع أوصانی أن أنظر إلی من هو دونی و لا أنظر الی من هو فوقی وأوصانی بحب المساکین و الدنو منهم وأوصانی أن أقول الحق و إن کان مرا وأوصانی أن أصل رحمی وإن أدبرت و أوصانی أن لا أخاف فی الله لومة لائم وأوصانی أن أستکثر من قول “لا حول و لا قوة إلا بالله {العلی العظیم}” فانها من کنوز الجنة”
Abu Dharr said: “God's Prophet (S) gave me seven pieces of advice. He advised me to always consider the situation of people who are in a worse position (less affluent) than I am. The Prophet (S) advised me never to consider the situation of those who are in a better position (more affluent) than I am. The Prophet (S) advised me to like the poor and associate with them. The Prophet (S) advised me to tell the truth even though it may be unpleasant. The Prophet (S) advised me to visit my relatives, even if they have cut off relations with me. The Prophet (S) advised me not to fear the blame of those who blame me for the sake of God. The Prophet (S) advised me to often say 'There is neither any power nor any strength except with God, the Sublime, and the Great' as it is one of the treasures of Paradise.”

Comment by Ablacem on November 5, 2009 at 1:37pm

From al-qawaa’id
Our Shaykh Abul ‘Abbaas al-Hadrami said: Spiritual training was elevated [to a science] due to the development of a technical
vocabulary, but benefit from it is derived only as a result of aspiration and spiritual states, so adhere to the Book and the prophetic practice without omitting or adding anything. This applies to all of your transactions with your Creator, the creation, and yourself. As for what is between you and God, three matters are concerned: fulfilling obligations, avoiding prohibitions, and submitting completely to His decrees. As for dealing with the self, this also involves three necessities: an unbiased approach to the truth; abandoning defense mechanisms, such as self-justification; and guarding against the dangers of the self in respect to its attractions and aversions, its acceptances and rejections, and its comings and goings. As for dealing with people, this concerns three requirements also: ensuring their rights are fulfilled; virtuous lack of desire for their possessions; and absolute avoidance of anything that adversely affects their hearts unless it concerns an obligation to the Truth that cannot be ignored.
Any aspirant of this path who inclines toward the following preoccupations will perish: horseback riding; general self-interests; occupation with changing social wrongs or with
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fighting in military jihads while neglecting the acquisition of personal merit and virtue believing that he is in no need of rectifying his own soul or that he can obtain all of the virtues; seeking out the faults of his brothers and others; excusing himself by claiming aban- donment of the world; spending all of his time in religious devotion; spending a good deal of time in public gatherings or seeking company, not for teaching or learning but simply for human companionship; inclining toward the people of wealth, claiming he is doing so for religious reasons; preoccupying himself with spiritual matters of the heart before learning the basis of sound transactions or the rectification of his faults; thrusting himself forth as a spiritual teacher without being appointed by a true spiritual master, scholar, or Imam; mind- lessly following anyone who says, “follow me,” whether his words be true or false, without ascertaining the details of his state; belittling someone who is among the people of Allah, even if he should deem that person insincere based upon some proof he has; inclining toward dispensations and interpretations; putting the inward before the outward; being sat- isfied with the outward to the detriment of the inward; extracting from one what contradicts the other; being content with knowledge devoid of action or with action devoid of an inward state or knowledge; believing that an inward state suffices without the other two; or having no principle to which he has recourse in his actions, knowledge, states, or religious practices from the accepted principles in the books of the Imams, such as the books of Ibn ‘Ata Illah concerning inward matters, especially at-Tanwir, and, concerning outward manners, the book of Ibn al-Hajj, Madkhal, and those of his Shaykh, Ibn Abi Jamrah, as well as of others who follow the same path from among the realized masters; may Allah have mercy on all of them. Any aspirant who is of the above mentioned types is in fact ruined and has no salvation on this path, but whoever holds to the Book and the prophetic practice will be safe and Godspeed arrive. Protection is from Him alone, and success is by Him.
The Messenger of Allah, peace be upon him, was once asked about Allah’s words, “Tend to your own souls.”
He replied, “If you see covetousness obeyed, passions and whims followed, and every opinionated person marveling at his own opinions, then tend to your own soul.”
He, may Allah grant him peace and blessings, also said something to this effect:
In the Tablets of Abraham, upon him be peace, it is written, “An intelligent person should know the age in which he lives; he should hold his tongue and mind his own business. An intelligent person should have four portions of his day for the following: a portion to take his soul to account, a portion to converse with his Lord, a portion to spend time with his brothers – meaning those who help him to see clearly his faults and direct him to his Lord – and a portion to indulge in his own personal recreation from the permissible appetites of man.”
May Allah provide us with that and help us to fulfill it. May He always maintain us in a state of grace, for we cannot survive without His bestowal of grace and prosperity. Allah is enough for us, and God is the best of protectors. May prayers and peace be upon our master Muhammad and his family and his companions.
Taken from Foundations of the Spiritual Path-by Sidi Ahmad Zaruq
translation by Sheikh Hamza Yusuf

Comment by nur-inn on November 5, 2009 at 9:02am

Seeking Knowledge Until Death
From the Life and Works of al-Imâm Ahmad
From a lecture by Shaykh Salih aalish-Shaykh

In the Name of Allah, the Most Merciful, the All-Merciful,

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that:
"A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!
Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said:
"I will be with the mihbarah all the way to the maqbarah (graveyard)."
What did he mean? He meant, "I will be busy with knowledge until I die."
Another narration mentions that he said this same statement on a separate occasion to another group of people:
"As for me, I will seek knowledge until I am placed in the grave."
When the time of his death came near, he said to those around him:
"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."
So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.
Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it.
Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."
He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Comment by Bilal Abubakr on November 4, 2009 at 11:25pm

جاء رجل إلی النبی صلی الله علیه و آله فقال: “یا رسول الله ما العلم؟” قال: “الانصات”، قال: “ثم مه؟” قال: “الاستماع له”، قال: “ثم مه؟” قال: “الحفظ له”، قال: “ثم مه؟” قال: “العمل به”، قال: “ثم مه؟” قال: “ثم نشره”
A man asked the Prophet (S): “O Prophet of God! What is (the requirement of) knowledge?” The Prophet (S) replied: “Silence.” The man asked: “What is next?” The Prophet (S) replied: “Listening to knowledge (i.e. those who are knowledgeable).” The man asked: “And what is next?” The Prophet (S) replied: “Remembering it.” The man asked: “And what is next?” The Prophet (S) replied: “Acting upon it.” The man asked: “And what is next?” The Prophet (S) said: “Spreading and sharing it with others.”

Comment by Bilal Abubakr on November 3, 2009 at 9:18am

Allahumma inni astawdi uka ma qara’tu WA ma hafiztu. Faradduhu alayya inda hajati ilayhi Innaka ala ma tasha’u qadir WA anta hasbi WA ni’mal wakil.

“Oh Allah! I entrust you with what I have read and studied. Bring it back to me when I am in need of it. (Oh Allah!) Indeed you are able to do whatever you wish, and you are my availer and protector and the best of aid.”

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