The Intention Behind Seeking Knowledge

The Intention Behind Seeking Knowledge
Source: Ad-Da'wah Ilallaah (Vol 1/Issue 3)
http://www.salafipublications.com/sps/

Actions Are Judged By Intention

By Allaah’s permission we should already have some idea of how important it is to seek knowledge of our religion, and feel motivated into doing so because of the many excellent rewards and virtues attached to this deed. But before actually seeking and acquiring this knowledge we must find out the intentions behind it, the reasons why a Muslim must gain knowledge of his religion.

Every deed and saying has behind it an intention, but for the Muslim, every intention must be correct, since the Messenger of Allaah, SallAllaahu `alaihi wa sallam, informed us: "Actions are judged by intentions and every man shall have that which he intended..."(1) The correct intention is as important as the action itself. It is certainly more difficult to achieve as the scholars of the past - our Pious Predecessors - used to say: "Nothing is harder for me to handle than the intention, for it overwhelms me."(2) One of them also said: "Learn the intention, for it is more serious than the action."(3)

The Correct Intentions

The intention behind all our actions should be to earn the pleasure of Allaah, and seeking knowledge is no exception. We know that this noble action has attached to it many rewards as the Messenger of Allaah informed us that for the seeker of knowledge "...angels accord welcome and whatever is in the heavens and the earth and even the fish in the depth of the water seek forgiveness... and that Allaah - the Most High - ...directs him to tread a path from the paths of paradise."(4) This, then, should be at least one reason for gaining knowledge, to acquire for oneself these great blessings, both in this world and the Hereafter.

Another benefit of seeking knowledge of Islaam is that it will, by the permission of Allaah, remove ignorance about the religion from ourselves. A Muslim cannot remain in a state of doubt and confusion about how to worship Allaah, because this will prevent him from worshipping Allaah correctly. However, acquiring knowledge of this will eradicate the ignorance.

Imaam al-Aajurree (d. 360H) - rahimullaah - said: "...worship is not possible without knowledge, so seeking knowledge is compulsory and ignorance is not a good state for the believer to be in, so he seeks knowledge to remove ignorance from himself and to be able to worship Allaah in the way Allaah has commanded..."(5)

And it is only when one has removed ignorance from oneself that one can help lift the veil of ignorance that also prevents others from the true worship of their Lord.

Also acquiring sound knowledge of Islaam enables one to counter the attacks upon it from disbelievers and innovators and all others who want to either destroy or corrupt it. So equipped with certain knowledge one can be in a better position to defend the religion.

There are then, certain reasons behind seeking and acquiring knowledge: wanting the rewards and excellence attached to it, wanting to remove ignorance from oneself and others about Islaam in order to worship Allaah properly and being able to defend the religion.

Warnings From The Prophet, Sallallaahu ‘ Alaihi Wa Sallam

Many actions can be and are done for the purely worldly gains, to seek personal gain or benefit. As we know, this should not be the reason behind the actions and sayings of a Muslim. To seek the pleasure and reward of Allaah should be our sole aim. To make this easier for us the Messenger of Allaah, sallAllaahu `alaihi wa sallam, warned us against doing actions for other than the sake of Allaah and specifically against seeking and acquiring knowledge for the wrong reasons, with incorrect intentions.

He, sallAllaahu `alaihi wa sallam, said: "Whosoever learns knowledge by which is to be sought the Face of Allaah, but he does not do so except to goal of this world, he will not smell the odour of Paradise on the Day of Resurrection."(6)

In another narration the Prophet warned us by saying: "Do not learn the knowledge to amaze/stupefy by it the scholars, nor to delight against the foolish by it, nor to possess the gatherings by it. Whosoever does so, then the Fire, the fire."(7)

These two ahadeeth are extremely clear in their warnings against acquiring knowledge with other than the correct intention. Knowledge of Islaam is sought to teach ourselves and others, but most importantly to act upon (to be covered in the next issue, inshaAllaah) as Allaah, the Most High, revealed: "It is only those who have knowledge among his slaves that fear Allaah." [Soorah Faatir 35:28]; and as some of the scholars of the past used to say: "Knowledge is not narrating much, but knowledge is fear of Allaah."(8)

It should not be sought for reasons of fame or status, which are goals of this world. We should be fearful of not falling into this category, since as the ahadeeth state the consequences are severe - Hellfire.

We must therefore constantly check our intentions to ensure sincerity and purity of action, especially those in the forefront of dawah, calling people to Islaam; since it is easier for intentions to become tainted whilst standing infront of an audience or group of people. Shaitaan is also constantly at work trying to ruin our good deeds in whichever way he can.

So let us be careful and anxious about why we are seeking knowledge of Islaam and ask Allaah to save us from being included with the likes of the first to be judged by Him on the Day of Judgement, about whom the Prophet, SallAllaahu ‘alaihi wa sallam, warned us: "...So the first to be summoned will be a man who learned knowledge and taught it and read the Qur’aan. He will come with it and favours to him will be made known to him and he will recognise it. It will be said: What have you done by it? ‘He will say: ‘I studied the knowledge and taught it and recited for You the Qur’aan. It will be said:

‘You have lied. Rather you studied the knowledge so that it would be said of you: ‘a scholar’ and you recited the Qur’aan so it would be said of you: ‘a reciter.’ And that was said. Then he will be commanded and would be dragged on his face until he is thrown into the Fire..."(9)

May Allaah - the One free from all imperfections - protect us from this.

NOTES

1. Reported by al-Bukhaaree and Muslim from Umar ibn al-Khattaab radiAllaahu ‘anhu.

2. From Sufyaan ath-Thawree as is related in Jaamiul-Uloom wal-Hikam (p.34) of Ibn Rajab.

3. From Yahyaa ibn Abee Katheer as is in Jaamiul-Uloom wal-Hikam (p.34) of Ibn Rajab.

4. SAHEEH: Reported by Ahmad and Ibn Hibbaan. Authenticated by al-Albaanee in Saheehul-Jaami [6297].

5. From Akhlaaqul Ulemaa (pp.42-43) of Imaam al-Aajurree.

6. SAHEEH: Reported by Ahmad (2/338), Aboo Daawood (3664), and others from Aboo Hurairah radiAllaahu ‘anhu. Authenticated by Shaikh al-Albaanee in Saheehul-Jaami (6159).

7. SAHEEH: Reported by Aboo Hurairah in al-Faqeeh wal-Mutafaqqih of Khateeb al-Baghdaadee (2/88).

8. From Fadlul ilmus-salaf of Ibn Rajab (p.46).

9. Narrated by Muslim, an-Nasaaee (6/23-24), Ahmad (2/322) and others, from Aboo Hurairah.

Taken from the Book "Clear Advice for Benefiting from Educational Seminars"......

Taken from the Book "Clear Advice for Benefiting from Educational Seminars" By Shaykh Salih bin Abdul Azeez Ala Shaykh , Minister of Islamic Affairs and Propagation – Kingdom of Saudi Arabia

THE THIRD PILLAR
The Student and Advice to the Student of Knowledge

This is referring to the student of knowledge who is attending the seminars; he has [distinctive] characteristics, personality and traits.

THIS FIRST ADVICE:
Sincerity
He should be sincere in hoping from his generous Lord, by doing so; Allah The Most High and Sublime will open his heart to knowledge and gain. The heart is distracted by distractions and thoughts, thus while one is quietly listening a thought will come to him and deter him from benefiting. Then a person desires to gather himself, but it is extremely difficult, and when this takes place points of benefit become scattered and the later information erases the earlier.
Therefore, it is incumbent that one truly turns to Allah The Most High and Sublime and makes Du’aa [supplication] that He gives him understanding [Fiqh] in the religion, and that He allows one to benefit and be patient with knowledge. This is because it is mandatory that one possess patience in seeking knowledge, and in order for that to take place one must be sincere and truthful with Allah The Most High and Sublime, and turn to Him in the correct manner because knowledge is worship.
Verily the Angels lower their wings for the student of knowledge out of pleasure for what he is doing, and verily everything upon the earth and in the heavens seeks forgiveness for the scholar, even the fish in the sea. This is indeed a great merit.
So purify Oh! Student of knowledge- your thoughts of Allah (Subhaana wa ta ala) The Most High and Sublime and sincerely turn to Him in order for Him to open your heart to knowledge and make it firm within your heart.

THE SECOND ADVICE:
The pen should be ready prior to the lesson
This point was stressed by Al Khateeb in his book ‘Ja’mee Al Jam’ee’ and also by Ibn Abdul Al Birr in his book ‘Al Jam’ee lee Bayan Al Ilm wa Fadlihi’ [The Compilation Explaining Knowledge and it’s Merits], and in other than these two works.
From what is deficient is that a student attends a lesson and neglects to bring a pen, or he brings one that doesn’t contain ink.
With regards to paper, it is befitting that the student prepares a notebook for every subject, or a notebook which is divided into several subjects. All of the aforementioned methods will follow according to the organization of the mind. If a student’s mind is distracted this will appear in his knowledge and notebooks. It is not befitting for a student to write several subjects on one paper. He should refrain from writing notes in the margin spaces of the text books, this will cause information to become crowded and prevent one from referring back to it at a later time. Because of this, Imam Ahmed was asked about writing in small print, he responded: “I dislike this because one does not know when he will need this information, and it’s possible that he needs it and he is no longer able to refer back to it [illegible]. This statement is a reality. Notes taken within texts books [in margin spaces] are not organized and are mixed with the written text, and it’s also possible that the penmanship is awful.
Paper is these days available and cheap; All Praise be to Allah
With regards to writing in notebooks, there is an arrangement suitable to be followed, it consists of:
A student should place within the text which he is studying sequential numbers from one to the end of the text, and every topic which the teacher comments on the student places that affair on an individual page. He would then place the following issue on a separate page. He should do this even if the comment on that issue is only one line. He should not say: The page is blank! It’s possible that he needs that space in the future. If the student wishes to add more detail to an issue that the scholar did not expound on, he would first place the origin of the issue, and then add more detailed information. These explanations by the scholars or teachers would then become the foundation for larger explanations for the student in the future if Allah wills.

THE THIRD ADVICE:
Related to the student that is not able to attend all the seminars, but instead he attends during his free time
It is upon this student to choose the field that he needs most in his religion to complete his knowledge in that particular subject. For example, it’s possible that he did not study the subject of Tawheed, or he studied it long ago and desires to review it. This subject would be a priority in his choice of subjects. He would then use his remaining free time for other subjects that he is interested in. Therefore it is incumbent that the student of knowledge chooses the suitable subject and time.

THE FOURTH ADVICE:
Excellent review and preparation for lessons
How can a student review and prepare for lessons if they are continuous? This is done by him memorizing the text prior to hearing the explanation from the scholar. This methodology will produce true structured knowledge.
One should also prepare by reviewing important issues [before the lesson]. The student should read a line or page and focus on the important issues. By doing so, he prepares himself to understand these issues once covered by the teacher. It is not a condition that the preparation of the student is similar to that of the teacher. The purpose of this preparation is not merely for the student to prepare for learning, but rather he should combine his present knowledge with what is being presented by the teacher, and by doing so the knowledge of the student will grow over an extended period of time. The student should prepare for the lesson, and as a result he will notice how the scholar handles the text, and how the student himself handled the text. For example, the text being taught is Bulugh Al Maram and the subject being taught from the book is the chapter of Prayer, the student reviews a Hadith from the text by referring to Subul As Salam, Fathul Barre, and other than them. The student should review and see what he comprehends about the Hadith; he then compares what he read to how the scholar handled the Hadith. There is not doubt that this methodology will provide the student with benefits that he was possibly unaware of.
It is also befitting that the teacher chooses from amongst his students those who are capable of being teachers and he focuses on them even more. He should teach them how to study, how to teach, and how to organize issues. It is possible that a student approaches his teacher and says: “I attended a seminar with you last year and heard from you the explanation of Bulugh Al Maram or Forty Hadith of Imam An Nawaawee…..” It’s possible that the teacher forgot this particular student due to the large number of students present at the seminar, or maybe he remembered him. But the teacher never forgets the diligent student because he creates an impression about this student and his dealings with the text, his understanding of the Hadith, and his character with the teacher.

THE FIFTH ADVICE:
Writing notes of benefits from the teacher
The student should not depend on the audio recording during seminars. It is upon a student not to say: “There is no need to write as long as the recording is present”. This is a tremendous mistake that many students have fallen into. The student writing what is being presented by the scholar influences his preparation for knowledge and it also influences his methodology of seeking knowledge in the manner that it should be sought. Acquiring knowledge must include difficulties, suffering and struggle. Also in writing notes, a student creates an ability to summarize information. This is because he will not be able to write every single letter mentioned by the teacher. For this reason, it is befitting to distinguish between what was dictated to the student from what he heard. It is possible that much information mentioned by the teacher is lost when a summary is written.
Therefore, what is the purpose of writing? The purpose of writing is that the student forms the ability to summarize information. He hears and then he summarizes. It is noticed that in the beginning of the seminars, the scholar hastens in his speech and the student is not able to take notes, but the next time the student is able to write however he misses some information. Similar to this, a time will come and the student will be able to completely write what is being presented and he is able to summarize using the most perfect examples because he has developed a skill, and this skill can only be developed through practice. How does one practice? Practice is performed -in addition to what was previously mentioned- by not depending on the audio recording.

THE SIXTH ADVICE:
Mercy between the students
It is possible that different categories of people attend the seminars.
1. From them are those who are present to seek knowledge

2. From them are those who are beginners

3. Some seek to attend a gathering of remembrance, especially if the lecture is after Fajr prayer or during times that supplication is answered.

4. Others attend to gain a particular benefit and any benefit gained will suffice them.
That which is befitting in reality is that the students care for one another. The student should teach his beginning brother the correct methodology and provide him with advice. Due to this, it is appropriate that students have mercy with one another during Islamic lessons, and in all aspects of knowledge. It possibly occurs that the scholars begin their lessons with advice to the student to be merciful. It is because of this that the first Hadith transmitted in Ijaazat [permission and authorization to narrate Hadiths] is:

“The merciful will have mercy shown to them by Ar Rahman. Be merciful to those on the earth, and The One Who is in the sky will be merciful to you” [footnote 1].

Question: Why do students learn this Hadith?
Answer: Know –may Allah have mercy upon you- from the manners of a student of knowledge that Allah has blessed and has mercy on him in his knowledge, is that he [the student] is merciful with those around him; he guides them, teaches them and assists them, etc. Thus, if you are merciful in your quest for knowledge, with the creation, with your companions, with your friends and those attending the seminars and you assist them with good, then you are given glad tidings of the mercy of Allah (Subhaana wa ta ala) The Most High and Sublime to you with His true promise in the statement of His Messenger (SalAllaahu alaihe wa sallam) “The merciful will have mercy shown to them by Ar Rahman…”

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[footnote 1] Reported by Ahmed and Abu Dawud; This Hadith is known to the scholars of Hadith as: Al Musalsil bil Awaliyah (sequenced with precedence], because every scholar in the chain of narration mentioned about his teacher: “I heard so-and-so say, and it was the first narration I heard from him”. Every narrator in the chain mentions the same pattern until the chain reaches the generation after the Tabi’een (Atba’ At Tabi’een).

Knowledge is Goodness in this World

Knowledge is Goodness in this World

Sparkles from the Pearls Of knowledge -
Taken from ‘Miftah dar as-Sa’ada’(Key to the land of happiness) By Shaykh ul-Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

 

Al-Hasan said regarding "the saying of Allaah Ta'aala << “Our Lord! Give us in this world that which is good!" >> [ Baqarah: 201]

It is knowledge and worship.

 

And regard Allaah's saying <<and in the Hereafter that which is good>> [ Baqarah : 201 ]

It is Paradise ."

 

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions.

(courtesy of abdurrahman.org)

Knowledge is a Cure

Knowledge is a Cure

Author:Shaikh 'Alee Al-Halabee
Source:Al-Asaalah Magazine (Issue 1 of 1413H, pg. 50)
Translator:isma'eel alarcon

al-manhaj.com

Many people live their lives in a state of sickness. They roam around absent-mindedly and in neglect, looking for the cure to their sicknesses, but they do not find it. And they look at one of the ways towards attaining it so that they can embark on it, but they are not able to distinguish it! However, the cure is right in front of them. The remedy is before their very eyes - indeed it is knowledge.

Imaam Adh-Dhahabee (d. 748H) said: "Whoever's heart becomes sick with doubts and false notions, then this condition will not come to an end unless he asks the people of knowledge, so that he learns from the truth that which will repel his sickness. And thus it will not affect him seriously.

The greatest of these cures is: having the (constant) need for Allaah (Al-Iftiqaar) and imploring Him for help (Al-Istighaathah). So let him constantly repeat this (following) supplication and increase in saying it:

'O Allaah. Lord of Jibreel, Mikaa'eel and Israafeel. The One who revealed the Torah and the Injeel. Guide me concerning that which is in dispute from the truth, by Your permission. Verily, You guide whom You will to a Straight Path.' [2]

And let him constantly renew his repentance and asking of forgiveness. And let him ask Allaah to grant him certainty and well-being. For indeed - if Allaah wills - his days won't come to an end except that he will be relieved - if Allaah wills - from his sickness. And his Tawheed (doing actions only for Allaah) will be made pure for him. And he will be saved from entering into the science of rhetoric ('Ilm-ul-Kalaam)[3], of which - by Allaah, the Most Great - if it is learned in order to prevent a sickness, there will sprout out from it many more sicknesses, which may possibly even kill him! In fact, no one has a lot of doubts and misconceptions befall him, except he who preoccupies himself with the sciences of Rhetoric (Kalaam) and Logic (Hikmah)[4]!

So the cure for these sicknesses is to throw these destructive matters away and to avoid them completely. And to apply much recitation (of the Qur'aan), prayer, supplication and fear of Allaah to ones self.

So I am guaranteeing for him (by this) that his Tawheed will become pure and that His Lord will grant him well-being.

And if he does not make use of this cure. And the sickness is instead treated by another sickness. And he drowns himself with the remedies of opinions and intellectual choices, then perhaps he may be relieved and perhaps he may be destroyed! And perhaps he may even remain sick until he dies!"[5]

Abu Ad-Dardaa reported that the Messenger of Allaah (SalAllaahu alaihe wa sallam) said: "Indeed, the scholars are the inheritors of the prophets. And indeed, the prophets do not leave behind deenars nor dirhams as inheritance. Rather they only leave behind knowledge as inheritance. So whosoever takes hold of it (i.e. the knowledge), then he has taken hold of a large share (of the inheritance)." [6]

Imaam Ibn Hibbaan (d. 354H) said: "In this hadeeth there is a clear proof that the scholars who bear the merit we have mentioned (previously), are the ones who teach the knowledge of the Prophet (SalAllaahu alaihe wa sallam) apart from the many other types of knowledge.

Did you not see him (SalAllaahu alaihe wa sallam) say: 'The scholars are the inheritors of the prophets'? The scholars do not leave anything behind as inheritance, except knowledge. And the knowledge of our Prophet is his Sunnah. So anyone that deprives himself from acquiring knowledge of it, then he is not from the inheritors of the prophets." [7]

And from the beautiful phrases that have been stated, is:

"Knowledge is the inheritance of the Prophet, such has been reported In the texts, and the scholars, they are its inheritors The chosen one (SalAllaahu alaihe wa sallam) did not leave anything behind other than his hadeeth Among us, so that is his property and his assets."

Footnotes:

[1] He is the well known shaikh of our time and student of Imaam Al-Albaanee, may Allaah preserve him. This article of Shaikh 'Alee Ibn Hasan is translated from Al-Asaalah magazine (Rabee' Ath-Thaanee issue no. 1 of 1413H, pg. 50)

[2] Something similar to this has been reported by Muslim (no. 770) in marfoo' form. The wording in Arabic is as follows: "Allaahumma, rabba jibreel wa mikaa'eel wa israafeel. Munzil At-Tawraati wal-Injeel. Ihdinee limaakhtulifa feehi min al-haqq bi-idhnik. Innaka tahdee man tashaa ilaa siraatin mustaqeem."

[3] This is from the types of philosophy!

Ilm for All

http://www.ilmforall.net/

Marriage or Knowledge

 

 

http://www.salafyink.com/studentsofknowledge/MarriageKnowledge.pdf