Abbād b. Abbād al-Khawwās:[1]

Doubt and suspect your opinions and the opinions of the people of your era, and be certain, verifying [a matter] before speaking [about it]. Seek knowledge before it is sought from you, for indeed a time will come in which Truth and falsehood resembles each other such that they will become confused, and in which good is [called] evil and evil is [called] good. So some of you will end up trying to get close to Allaah with that which will distance you from Him, showing love for Him with that which will anger Him. Allaah, the Most High, said:

Is he then to whom the evil of his deeds is made to seem fair to him, so that he considers it as good, (equal to the one who is rightly guided)? Verily, Allaah leads astray whom He wills and guides whom He wills. So do not destroy yourself (O Muhammad) in sorrow for them. Indeed Allaah is the All-Knower of what they do.” [Soorah al-Faatir (35):8]

  • Source: Narrated by ad-Daarimee (1/160-163), who said: “`Abdul-Malak ibn Sulaymaan Aboo `Abdur-Rahmaan al-Antaakee reported the whole of this to us.”
  • Translated by: `Aboo Abdullaah as-Sayalaanee

Ibn Qayyim Al-Jawzīyah, Miftāh Dār Al-Sa’ādah, 1:418+

The superiority of knowledge over wealth is understood from numerous angles:

  1. Knowledge is the inheritance of the Prophets, while wealth is merely the inheritance of kings and the rich.
  2. Wealth is diminished by spending, whereas knowledge grows when it is disbursed.
  3. When the possessor of wealth dies, his wealth leaves him, whereas a man’s knowledge accompanies him to his grave.
  4. Knowledge is what judges and rules over wealth, but wealth does not judge knowledge.
  5. Wealth is acquired by the believer, the unbeliever, the righteous and the sinful; but beneficial knowledge is not acquired except by the believer.
  6. The scholar is needed by the kings and those beneath them, whereas the possessor of wealth is only needed by the poor and destitute.
  7. The soul is ennobled, purified and developed through the acquisition of and concern for knowledge – that is part of its completeness and nobility, whereas wealth neither purifies, completes nor adds a noble quality to the soul. On the contrary, the soul declines, becomes more greedy and more miserly through the gathering and concern for wealth. Thus, the soul’s concern for knowledge is its very completion, whereas the soul’s concern for wealth is its very decline.
  8. Wealth calls the soul to transgression, pride and arrogance; whereas knowledge calls it to humility and the establishment of servitude and worship [of Allāh]. Thus, wealth calls the soul to the qualities of mere kings, whereas knowledge calls to the qualities of true servants [of Allah].
  9. Knowledge attracts and conveys the soul to the felicity it was created for, whereas wealth is a veil between the two.
  10. Enrichment with knowledge is loftier than enrichment with material wealth. Because being rich with wealth is enrichment by something external to the human: if that wealth were to depart in one night he would be immediately destitute. However, richness of knowledge is not under the threat of poverty, rather it is in ever increase. Thus, it is in reality the highest form of richness, as was said: I gained independent from everyone without acquiring wealth. Verily, the highest richness is in freedom from needing a thing, not in needing to possess it.
  11. Wealth enslaves the one who covets it and makes him into a slave of it, as the Prophet – Allāh’s praise and peace be upon him – said, “Wretched be the slave of the dirham and the dīnār…” But knowledge makes its possessor a servant and worshipper of his Lord and Creator, it does not call him except to servitude to Allāh alone.
  12. The love of knowledge and its pursuit is the root of all obedience [to Allāh], whereas the love of this worldly life (dunyā) and its wealth is the root of all evil.
  13. The value of a rich man is his wealth, while the value of a learned man is his knowledge. The former is valued according to his wealth: if it ceases, so does his value; he is left valueless. The value of a learned man does not decrease, it is always on the rise.

 

 

 

 

Shaykh Saalih al-Fawzaan:

…With regard to matters relating to the Islaamic legislation and that of the religion, it is not permissible to speak about them based upon conjecture, because this will be a case of takalluf (unnecessary overburdening oneself). However, whoever has knowledge should respond and whoever does not have knowledge should say: ‘Allaah knows best.’ And whoever says: ‘I do not know,’ has given a response.

Imaam Maalik (rahimahullaah) was asked forty questions and he gave an answer to six of them. With regard to the rest, he said: ‘I do not know.’ So questioner said to him: ‘I have come from such-and-such place. I have traveled and tired out my riding animal and you say: ‘I do not know?’ So he said: ‘Ride your animal and go back to the land which you came from and say: ‘I asked Maalik and he said: ‘I do not know.

This is not a defect that when a person does not know an answer regarding matters of the Islaamic legislation that he should say: ‘I do not know.’ Even if he is a scholar. The Messenger (sallallaahu`alayhi wa sallam) said:

«The one who is being asked about it does not know any better than the one who is asking.»(1)

He (sallallaahu`alayhi wa sallam) when he was asked certain questions and he did not possess revelation from Allaah, the Mighty and Majestic, he would wait until the revelation descended from Allaah, the Mighty and Majestic. Do you not recite [a number of times]: ‘They ask you about such-and-such. They ask you about such-and-such. Then say: ‘Such-and-such’?

«They ask you about intoxicants and gambling. Say: “In them is a great sin.”» [2:219]

«They ask you about the crescent moons. Say: “They are signs to mark time periods for the people and for the Hajj.”» [2:189]

So, the Messenger (sallallaahu`alayhi wa sallam) when he was asked a question and he did not have an answer, he would wait until revelation came down to him from Allaah. So that should be even more the case with anyone else besides him. He should wait until he asks someone else or until he researches the matter in the books of the people of knowledge to attain the answer. As for being hasty, then this is extremely dangerous and it contains showing bad manners towards Allaah, the Mighty and Majestic, since the one who gives the answer is answering about Allaah’s legislation. He is saying: ‘Allaah has made such-and-such permissible,’ or ‘He has made such-and-such forbidden,’ or ‘He has legislated such-and-such.’ So the matter is extremely dangerous.(2)

__________

(1) The famous hadeeth of Jibreel (`alayhis-salaam).

(2) Sharh Usool-ith-Thalaathah, Shaykh Saalih al-Fawzaan. Translated by Aboo Talhah Dawud Burbank -rahimahullaah.

Aboo Qulaabah:

If Allaah presents you with knowledge, then present Him with worship, and do not let your only concern be to narrate it to the people.

Knowledge Mandates Action by Imaam al-Baghdaadee

It is reported that Abū Qilābah – Allāh Have mercy on him – said:

It is only the storyteller-preachers (al-qusās) 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.

Abū Nu’aym, Hilyatu Al-Awliyā` 2:287.

Shaykh Saalih al-Fawzaan:

Knowledge cannot be acquired except through learning, and learning requires diligence, effort, time, and it requires understanding and attentiveness of the heart. This is learning.

Sharh ul-Usool ith-Thalaathah, Shaykh Saalih al-Fawzaan

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.

~ Imaam Ahmad (rahimahullaah)

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Abul-Qaasim Al Junayd said:

When you desire to be honored by knowledge and to be ascribed to it and to be from its people before giving the knowledge what right it has over you (from action), its light becomes veiled from you and all that remains upon you is its mark and appearance. That knowledge is against you, not for you. This is since knowledge directs to implementing it. So if knowledge is not implemented in its due stages, its blessings depart.

Iqtidaa-ul-’Ilm al-’Amal, by Al-Khateeb Al-Baghdaadee

It is reported from Al-Fudayl (b. ‘Ayyaad) that he said:

The Qur’aan was sent down to be acted upon but people have taken just reciting it as enough of a deed.

He was asked, How is it acted upon?

He replied, They should treat as halaal what it makes halaal and treat as haraam what it makes haraam, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.

Al-Khateeb, Iqtidaa` Al-‘Ilm Al-‘Amal no. 116

Sufyaan Ath-Thauree said:

Learn knowledge, and once you have gained it, hold on to it and do not let it escape. And do not mix knowledge with laughing and playing; otherwise, the heart will spit out the knowledge you have.”

The Biography of Sufyaan Ath-Thauree, p152
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