Allaah (subhaanahu wa ta’aala) has praised knowledge of the Sharee’ah and the people of knowledge, and has encouraged His servants to seek this knowledge, inclusive of the authenticated Sunnah, and equip themselves with it.
So seeking knowledge is amongst the most superior and virtuous acts as it is also amongst the most superior and honorable acts of worship. This is because it is a type of Jihaad in the Path of Allaah. Certainly, the Religion of Allah (subhaanahu wa ta’aala) has been established upon two principles:
Firstly: Knowledge and Evidence.
Secondly: Combat on the battlefield.
These two principles are most imperative in establishing the Religion of Allaah, and it is not possible for the Religion of Allaah to be established and prevail without these two principles collectively.
The first of the two principles takes precedence over the second, and because of this, the Prophet (salallaahu ‘alayhi wasallam) never imposed anything upon a nation until he had conveyed to them the call of Allaah (subhaanahu wa ta’aala), therefore knowledge preceded combat.
Allaah (subhaanahu wa ta’aala) says:
Is one who is obedient to Allaah, prostrating himself or standing during the hours of the night, fearing the Hereafter and obeying for the Mercy of his Lord?12
So, is the one who is obedient to Allaah, standing and prostrating himself in prayer during the hours of the night, fearing the Hereafter and seeking the Mercy of his Lord, equal to the one who considers himself far above from obedience to Allaah?
The answer: No! There is no equal! So, the one who is obedient to Allaah, and seeking the reward from Allaah and fearing the Hereafter, are his actions based upon knowledge or upon ignorance?
The answer: His actions are based upon knowledge, and because of this Allaah says:
“Are those who know equal to those who know not?” It is only men of understanding who will remember.13
There is no comparison between one who has knowledge and one who does not, just as there is no comparison between the living and the dead, and one who hears and one who is deaf, and one who can see and one who is blind.
Knowledge is light with which one is guided, and with it removes one from the darkness (of ignorance) to the light (of knowledge, i.e. Islaam). With knowledge, Allaah (subhaanahu wa ta’aala) raises the ranks of whom He wishes from His creation:
Allaah will exalt in degree those of you who believe, and those who have been granted knowledge.
Because of this, we find the people of knowledge at the center of praise; Whenever mention is made of them, the people praise them. This is their status in this world. As for the Hereafter, then they will be raised to ranks according to that which they stood for in calling to Allaah and acting according to that which they knew.
Certainly, the true worshiper is he who worships his Lord upon sound knowledge, and the truth is made clear to him. This is the path of the Prophet, just as Allaah (subhaanahu wa ta’aala) says:
Say: “This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allaah. And I am not of the Mushrikeen.”15
So one who purifies himself and knows this is based upon something from the Sharee’ah, is he like the one who purifies himself because he saw his father or his mother doing the same (i.e. purifying themselves)?
Which of the two is more versed in carrying out this act of worship? Is it one who purifies himself because he knows Allaah (subhaanahu wa ta’aala) has commanded purification and that this is also the way the Prophet (salallaahu ‘alayhi wasallam) purified himself, so he purifies himself in the obedience to Allaah (subhaanahu wa ta’aala) and in accordance with the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wasallam)?
Or is it the one who purifies himself because it is something quite ordinary and common to him?
The answer: Without doubt, the first (of the two) is the one who worships Allaah (subhaanahu wa ta’aala) upon sound knowledge.
So, is he equal to the other? Even though both their actions are one and the same, his actions are based upon sound knowledge, seeking the Mercy of Allaah (subhaanahu wa ta’aala) and fearing the Hereafter, and he is aware he is following the Messenger of Allaah (subhaanahu wa ta’aala).
I pause at this point, and ask: Should we be conscious when we are making the ablution, that we are doing so in obedience to the commandment of Allaah? He (subhaanahu wa ta’aala) says:
O you who believe! When you intend to offer As-Salaah, wash your faces and your hands up to the elbows, rub your heads, and your feet up to the ankles. 16
Should he call to mind this ayaah when making ablution, and that he is doing ablution in obedience to the command of Allaah?
Should he be conscious that this is the (manner of making) ablution of the Messenger of Allaah (sallallaahu ‘alayhi wasallam) and that he is doing the ablution in adherence to the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wasallam)?
The answer: Yes! In reality, from amongst us there are those who call this to mind, and because of this, it is obligatory when doing an act of worship that we are in obedience to the command of Allaah, thereby actualizing sincerity, and that we are adherents to the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wasallam).
We know that from the conditions of the ablution is the intention.
However, the purpose of the intention could imply the intention of the action and this is what is looked into in Fiqh; it could also imply the intention of the act done.
At this stage, it is upon us to be aware of this great act; When we under-take an act of worship, we call to mind that we do so in obedience to the command of Allaah, actualizing sincerity, and that we call to mind that the Messenger of Allaah (salallaahu ‘alayhi wasallam) did such an act and that we are adherents to it, thereby actualizing adherence.
This is because from the conditions of the perfection of an action is: sincerity (for the Sake of Allaah (subhaanahu wa ta’aala) and adherence (to the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wasallam)).
With these two (conditions), one affirms the testimony that there is none truly worthy of worship except Allaah alone, and that Muhammad (salallaahu ‘alayhi wasallam) is the Messenger of Allaah.
We return to what we mentioned at the beginning from the virtues of knowledge; With knowledge one worships his Lord with insight based upon sound proofs, so that one’s heart becomes attached to worship thereby becoming illuminated, and he becomes consistent in doing (these) actions, knowing it is worship and not a ritual. Because of this, if he prays accordingly, then he is assured of that which Allaah mentions17 – that the prayer protects one from every kind of great sin and evil and wicked deed.
From amongst the important virtues of knowledge is that which follows:
1) That it is a legacy of the Prophets: Since the Prophets (sallallaahu ‘alayhum) did not bequeath deenaar nor dirham, rather, they bequeathed knowledge, so whoever takes this knowledge, then he has taken abundant good fortune from the legacy of the Prophets (sallallaahu ‘alayhum) . So we are now in the 15th century (of the Hijraah calendar), and if you were from amongst the people of knowledge, then you have received the legacy of Muhammad (salallaahu ‘alayhi wasallam), and this is from amongst the greatest of virtues:
2) That it remains forever, whilst property is consumed then ceases to exist. So we have (the example of) Abu Hurayrah (radiallaahu ‘anhu) who was from amongst the poorest of the companions, such that he would become unconscious and collapse from extreme hunger. I ask you in the name of Allaah, does there exist mention of Abu Hurayrah amongst the people in our time or not? Yes it does exist, and many fold at that!, for he who benefits from his narrations of the Prophet (salallaahu ‘alayhi wasallam) there will be reward for Abu Hurayrah. Therefore, knowledge remains, whilst property is consumed then ceases to exist. So it is upon you O student of knowledge, that you hold fast to the knowledge you possess, for it is confirmed in the narration of the Prophet (salallaahu ‘alayhi wasallam):
“When a man dies, his actions come to an end, except for three: recurring charity, or knowledge by which people benefit, or a pious son, who prays for him.”18
3) That he who has knowledge does not become tired in protecting it. This is because, if Allaah bestows knowledge upon you, then its place is in the heart and there is no need for containers or keys or the like. It is protected in the heart and soul, and in time itself it is a protector for you, because it protects you from danger, with Allaah’s (subhaanahu wa ta’aala) permission. So knowledge protects you, whilst with property, you protect it by placing it in locked up containers, and despite all this, you still remain insecure about it;
4) With it one attains the rank of the martyrs upon the truth; and the evidence is Allaah’s saying:
Allaah testifies that Laa-Ilaaha illa Huwa (none has the right to be truly worshipped but He), and the angels, and those having knowledge; maintaining His creation in Justice…19
So did Allaah say: “Those with property”? No! Rather, He said: “those having knowledge; maintaining His creation in Justice”. So, proudly, it is enough for you O student of knowledge, that you seek to be from amongst those who testify in Allaah that none has the right to be truly worshipped but He (Laa ilaaha illa Huwa), and with the angels, who testify to the oneness of Allaah (subhaanahu wa ta’aala);
5) That the people of knowledge are one of a group of those in authority, whom Allaah (subhaanahu wa ta’aala) has commanded to be obeyed, as He (subhaanahu wa ta’aala) says:
O you who believe! Obey Allaah and the Messenger, and those of you who are in authority.20
So here, those in authority includes those amongst the rulers and governors, and the scholars and the students of knowledge. So the authority of the people of knowledge is in explaining the Sharee’ah of Allaah and calling the people to it, whilst the authority of the rulers is in enforcing the Sharee’ah of Allaah and enjoining the people in it;
6) That the people of knowledge are upholders of the commandment of Allaah until the Last Hour. Evidence of this is to be found in the narration of Mu’aawiyyah (radiallaahu ‘anhu), who said: I heard the Prophet (salallaahu ‘alayhi wasallam) say: “Whoever Allaah wishes good for, He grants him the understanding of the religion, and I am Qaasim and Allaah is the Provider, and this Ummah will always remain upon the command of Allaah and those who oppose them will be unable to harm them until the arrival of the command of Allaah (the Day of Judgement).”21
And Imaam Ahmad (rahimahullaah) said about this group: “If they are not the Ahlul-Hadeeth, then I do not know who they are”.
And Al-Qaadhee ‘Iyaadh (rahimhullaah) said: “Imaam Ahmad meant that Ahlus-Sunnah and those who believe in the way of the Ahlul-Hadeeth“;
7) That the Messenger of Allaah (salallaahu ‘alayhi wasallam) did not encourage anyone to be envious of anyone else over any blessing Allaah may have bestowed upon them except in two things, which are:
- Seeking knowledge and acting according to it;
- The merchant who has rendered his wealth for the service of Islaam.
‘Abdullaah ibn Mas’ood (radiallaahu ‘anhu) said: The Messenger of Allaah (salallaahu ‘alayhi wasallam) sai: “Do not be jealous except in two cases. (The first is) A person whom Allaah has given wealth and he spends it righteously; (The second is) The one whom Allaah has given wisdom (the Qur’aan) and he acts according to it and teaches it others”.22
8) That which has been mentioned in a hadeeth collected by Imaam Al-Bukhaaree on the authority of Abu Moosaa al-Ash’aree (radiallaahu ‘anhu), that the Messenger of Allaah (salallaahu ‘alayhi wasallam) said:
“The example of guidance and knowledge with which Allaah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. Another portion of it was hard and held the rain water, with which Allaah benefited the people. They utilized it for drinking, watering their animals and for irrigation of the land for cultivation. A portion of it was barren land which could neither hold the water nor bring forth vegtation (so that land gave no benefit). The first is the example of the person who comprehends Allaah’s religion, obtains benefit (from the knowledge) that Allaah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allaah’s guidance revealed through me (he is like that barren land).”23
9) That it is a path to Paradise, as indicated in the hadeeth of Abu Hurayrah (radiallaahu ‘anhu) that the Messenger of Allaah (salallaahu ‘alayhi wasallam) said: “Whoever treads a path in search of knowledge, Allaah will make easy for him the path to Paradise.”24
10) That which occurs in the hadeeth of Mu’aawiyyah (radiallaahu ‘anhu) who said: The Messenger of Allaah (salallaahu ‘alayhi wasallam) said: “Whoever Allaah wishes good for, He grants him understanding of the religion.”25
…i.e. he makes him full of understanding in the Religion of Allaah (subhaanahu wa ta’aala). And understanding of the religion, according to the people of knowledge, does not just mean understanding of the rulings of specific actions, rather, what is meant is that it is: Knowledge of Tawheed and Usool ad-Deen (fundamentals of the religion) and that which is related to the Sharee’ah of Allaah (subhaanahu wat a’aala). And if there was no evidence from the Qur’aan or the Sunnah except this hadeeth relating to the virtues of seeking knowledge, then this would have sufficed in encouraging the seekers of knowledge of the Sharee’ah and the understanding of it;
11) That knowledge is light with which the servant seeks guidance, such that he knows how to worship his Lord, and how to interact with His servants, so that his path is built upon knowledge and insight based upon sound proofs;
12) That the scholar is light with which people are guided in their religious and worldly affairs. No doubt many people know the story of the man from the tribe of Isma’eel who killed ninety-nine people, and then asked about the most knowledgeable person in the land, and he was directed to a pious man. He asked this man, if there was any (possibility of) repentance for him? So, as if the pious man became amazed at the enormity of his actions, he said: No! So the man killed this pious man and now his count became a complete hundred. Then he approached a scholar and asked him, and was told that that there was (possibility of) repentance for him, and that there was nothing to stand between him and the repentance. He then suggested he travel to such and such a land where the people were upright and virtuous, so he left heading towards it, and death set upon him whilst he was in mid-journey. And the story is well known.26
So, look at the difference between the scholar and the ignorant!
13) That Allaah (subhaanahu wa ta’aala) elevates the status of the people of knowledge in this world and the Hereafter. As for the Hereafter, then Allaah will elevate them to ranks according to that which they stood for with respect to their calling to the Path of Allaah (subhaanahu wa ta’aala) and acting according to what they knew. As for this world, then Allaah will elevate them amongst his servants according to what they stood for. Alalah (subhaanahu wa ta’aala) says:
“Allaah will exalt in degree those of you who believe, and those who have been granted knowledge.27
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[12] The Noble Qur’aan – Soorah az-Zumaar, Ayaah 9.
[13] The Noble Qur’aan – Soorah az-Zumaar, Ayaah 9.
[14] The Noble Qur’aan – Soorah al-Mujaadalah, Ayaah 11.
[15] The Noble Qur’aan – Soorah Yoosuf, Ayaah 108.
[16] The Noble Qur’aan – Soorah al-Maa’idah, Ayaah 6.
[17] The Noble Qur’aan – Soorah al-Ankaboot, Ayaah 45. Allaah (subhaanahu wa ta’aala) says: Verily, the prayers prevents Al-Fahshaa, and Al-Munkar…(all kinds of evil, illegal and sinful deeds).
[18] Saheeh Muslim – The Book of Legacy.
[19] The Noble Qur’aan – Soorah Aal-Imraan, Ayaah 18.
[20] The Noble Qur’aan - Soorah an-Nisaa, Ayaah 59.
[21] Saheeh al-Bukhaaree – The Book of Knowledge; Saheeh Muslim – The Book of Zakaah.
[22] Saheeh al-Bukhaaree – The Book of Knowledge; Saheeh Muslim – The Book of Prayer.
[23] Saheeh al-Bukhaaree – The Book of Knowledge; Saheeh Muslim – The Book of Virtues.
[24] Saheeh Muslim – The Book of Invitations.
[25] Saheeh al-Bukhaaree – The Book of Knowledge; Saheeh Muslim – The Book of Zakaah.
[26] Saheeh al-Bukhaaree – The Book of Prophets; Saheeh Muslim – The Book of Repentance.
[27] The Noble Qur’aan - Soorah al-Mujaadalah, Ayaah 11.
- Transcribed from: The Book of Knowledge || Shaykh Ibn ‘Uthaymeen (rahimahullaah)
