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Allah Most High said:

الزمر:

أَمْ مَنْ هُوَ قَانِتٌ ءَانَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ(9)

{Or the one in obedience during various parts of the night prostrating and standing. He is fearfully cautious about the hereafter and hopes for the mercy of his Lord. Say, are those who know equal to those who know not? The only ones to take heed are those of sound intelligence.}

The knowledge of which Allah is speaking is clearly that knowledge which leads one to "prostrating and standing" in the various parts of the night. So, the knowledge of "those who know", who are NOT the same as "those who know not" is not a mere memorization of facts or information. It is a knowledge of Allah and His message to mankind which brings about profound change in the individual.

المجادلة:

يَاأَيُّهَا الَّذِينَ ءَامَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ ءَامَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ(11)

{O you who believe, when you are asked to make room in a sitting then make room that Allah may make room for you and when you are told to come forward then come forward. Allah raises those who believe among you and those who have been given knowledge in levels. And Allah is fully informed of all that you do.}

In this verse, which describes a mere "majlis" (sitting) but in reality describes the entire Muslim society, Allah shows us the existence of five groups or categories of people:

1. Those to whom it is said to step forward.
2. Those to whom it is said to step back.
3. Those who say one or the other of the above
4. Those who believe among you
5. Those who have been given knowledge among you

Allah established the order in society that those who excel in two attributes 1) iman (belief) and 2) `ilm (knowledge) are to be elevated or told to step forward and take their place in society. There must be in society those who judge this and tell them. On the societal level, the scholars of fiqh referred to them as ( أهل الحل و العقد ) or "those who release and bind". They are the ones who select the leader of the Muslims and who can relieve him of his duties if necessary.

When told to step forward or backward according to the criterion established by Allah, a Muslim must comply and cooperate. When people are told to step forward or backward based on other criteria, then times have become corrupted and the Muslim society is in need of learning and reform.

And so the verse establishes that such people must be present, that among the Muslims are those to whom it should be said, "step forward and assume your place" and others to whom it should be said, "step back and yield to another". Furthermore, that all this must occur according to the standards by which Allah would have some of us preferred over others: strength of iman and level of knowledge of the deen.

Ibn Abbas (may Allah be pleased with them both) said:

"للعلماء درجات فوق المؤمنين بسبعماءة درجة , ما بين الدرجتين مسيرة خمسماءة عام."

"The scholars have degrees over the believers of 700 levels. Between each of these levels is a distance of 500 years travel."

And, Allah said:

فاطر:

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ(28)

{And [likewise] among people, animals and cattle similarly differing in colors. Only the scholars among Allah`s slaves fear Allah. Verily Allah is mighty, forgiving.}[Ar-rum :28]

Here again we see that the "knowledge" being referred to is not mere scholastic achievements or retaining of facts and information. Rather, it is a type of knowledge which brings about humility and fear of Allah in the heart.

In the two sahih (Muslim & Bukhari), from the narration of Mu`awiya ibn Abi Sufyan (may Allah be pleased with him):

سمعت رسول الله صلى الله عليه و سلم يقول: "من يرد الله به خيرا يفقه في الدين"

I heard Allah`s Messenger saying: "Whenever Allah intends good for someone, he gives him knowledge/understanding in the religion."

عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ ذُكِرَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلَانِ أَحَدُهُمَا عَابِدٌ وَالْآخَرُ عَالِمٌ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ وَمَلَائِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالْأَرَضِينَ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الْحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الْخَيْرَ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ صَحِيحٌ

From Abi Umaama al-Baahiliy who said: Two men were mentioned to Allah`s Messenger, one a worshipper and the other a scholar. Allah`s Messenger said: "The superiority of the scholar over the worshipper is like my superiority over the least of you." Then, he said: "Verily Allah, his angels, the inhabitants of the heavens and the earths and even the ant in its burrow and even the fish in the sea send their prayers upon the one who teaches the people good." Abu Isa (i.e., At-Tirmidhi, the collector) said: This hadith is good, from only a few chains and sound.

عن أبي الدرلداء قَالَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ طَرِيقًا إِلَى الْجَنَّةِ وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ وَإِنَّ طَالِبَ الْعِلْمِ يَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَاءِ وَالْأَرْضِ حَتَّى الْحِيتَانِ فِي الْمَاءِ وَإِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ الْكَوَاكِبِ إِنَّ الْعُلَمَاءَ هُمْ وَرَثَةُ الْأَنْبِيَاءِ إِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا إِنَّمَا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ

From Abi Ad-Dardaa who said: I heard Allah`s Messenger saying, "Whoever strikes a path on which he seeks knowledge, Allah will make a path easy for him to Paradise. And verily the angels lower their wings in satisfaction with the seeker of knowledge. And verily the seeker of knowledge has forgiveness beseeched for him by all those in the heavens and the earth, even the fish in the sea. And the superiority of the scholar over the worshipper is like the superiority of the moon over the other stars. And the scholars are the heirs of the prophets. For the prophets do not leave for their heirs any dinar nor any dirham. The only thing they leave for their heirs is knowledge so whoever takes from it has taken a great share indeed."

Al-Khattabi (famous for his commentary on the hadith collection of Abi Daud) said:

About the meaning of the angels "lowering their wings" there are three views:

1. That they spread their wings out wide,
2. That the meaning is their humility out of respect and admiration for the seeker of knowledge, and
3. That they descend to sittings of knowledge and cease flying.

Some of the men of knowledge said: "Laita shi`riy (literally "Woe! If only my poetry..." and the meaning is "If only I could adequately express to you...). What has anyone gained if knowledge has passed him by and what has anyone lost if they have gained knowledge?"

Among the indications of the importance and benefits of teaching is the famous hadith from Muslim and Bukhari:

قَالَ أَخْبَرَنِي سَهْلٌ رَضِيَ اللَّهُ عَنْهُ يَعْنِي ابْنَ سَعْدٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ خَيْبَرَ لَأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يُفْتَحُ عَلَى يَدَيْهِ يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ فَبَاتَ النَّاسُ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَى فَغَدَوْا كُلُّهُمْ يَرْجُوهُ فَقَالَ أَيْنَ عَلِيٌّ فَقِيلَ يَشْتَكِي عَيْنَيْهِ فَبَصَقَ فِي عَيْنَيْهِ وَدَعَا لَهُ فَبَرَأَ كَأَنْ لَمْ يَكُنْ بِهِ وَجَعٌ فَأَعْطَاهُ فَقَالَ أُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا فَقَالَ انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ ثُمَّ ادْعُهُمْ إِلَى الْإِسْلَامِ وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ فَوَاللَّهِ لَأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلًا خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ

From Sahl, i.e., the son of Saad, who said, the Prophet said on the day of Khaybar, "I will give the flag tomorrow to a man upon whose hands [lands] will be opened. He loves Allah and his Messenger and Allah and his Messenger love him." And so the people spent the night wondering who would be given the flag the next day, each of them hoping it would be them. He (the Prophet - sas) then (i.e., in the morning) said, "Where is Ali?" It was said to him , he has an illness in his eyes. So he spit in his eyes and prayed for him and his eyes were cured as if there had never been anything wrong with them and gave him the flag. He (i.e., Ali) said, I will fight them until they become as us. The Prophet said: "Go forth deliberately without haste until you descend upon their location. Then call them to Islam and inform them of that which is obligatory upon them. For by Allah, that Allah should guide by means of you a single man is better for your than for you to possess ranks of red camels."

It is reported in Musnad Ahmad and Ad-Daarimi that Abu Dharr said speaking about Muslim rulers after the Prophet who make some errors in their Islam:

عَنْ أَبِي ذَرٍّ قَالَ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا يَغْلِبُونَا عَلَى ثَلَاثٍ أَنْ نَأْمُرَ بِالْمَعْرُوفِ وَنَنْهَى عَنْ الْمُنْكَرِ وَنُعَلِّمَ النَّاسَ السُّنَنَ

From Abi Dharr who said: "The Prophet ordered us that they never defeat us (or prevent us ) from three things: commanding what is right, prohibiting what is wrong and teaching the people the Sunnah."

Ibn Abbas said:

"إن الذي يعلم الناس الخير يستغفر له كل دابة حتى الحوت في البحر."

All creatures seek forgiveness for the one who teaches the people that which is good, even the fish in the sea. (And something similar has been narrated and attributed to the Prophet`s words).

So, if it were asked, what is the meaning of the fish seeking forgiveness for the teacher?

The answer: the benefits of this knowledge is general to all things in Allah`s creation even the fish in the sea. For the scholars have known by means of this knowledge that which is lawful and that which is prohibited and the principles of goodness and kindness to all things, even to an animal which is being sacrificed and to a fish. Therefore, Allah inspired to all of these the seeking of forgiveness for those as a reward for the goodness of their actions.

Three Groups of People in Relation to the Bounty of Knowledge from Allah

عَنْ أَبِي مُوسَى عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنْ الْهُدَى وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتْ الْمَاءَ فَأَنْبَتَتْ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتْ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ فَشَرِبُوا وَسَقَوْا وَزَرَعُوا وَأَصَابَتْ مِنْهَا طَائِفَةً أُخْرَى إِنَّمَا هِيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللَّهِ وَنَفَعَهُ مَا بَعَثَنِي اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِي أُرْسِلْتُ بِهِ (البخاري و مسلم)

From Abi Musa from the Prophet who said: "The analogy of the guidance and the knowledge with which Allah has sent me is like rain which has fallen upon the earth. Parts of the earth are fertile. They receive the water and grow forth many plants and grasses. Other parts are hard but concave. They retain the water and Allah gives people benefit from it and they drink, water their animals and farm. And the rain falls on other parts of the earth which are flat and porous. They neither retain the water nor grow any pasture from it. These are the analogies of the one who gains understanding of Allah`s religion, benefited from that knowledge, learned and taught and the one whose own head was not raised thereby and the one who did not accept the guidance of Allah with which I was sent. (Bukhari and Muslim)

Look - may Allah have mercy upon you - how accurately this hadith describes Allah`s creation. The scholars of sound understanding are like the land which receives the water and grows forth plants because they learned, understood, analyzed and taught others. Others reliably transmitted hadith and other knowledge though they may not have been granted understanding and knowledge. They are like the hard, curved portions of the earth which hold the water for others to benefit from. As for those who hear but neither retain nor understand, they are the ignorant masses.

Al-Hassan Al-Basry (may Allah have mercy on him) said:

لو لا العلماء لصار الناس مثل البهائم

"Were it not for the scholars, the people would become like beasts.

Muadh ibn Jabal said, "Learn this knowledge for learning it is to fear Allah, seeking it is worship, teaching it is exalting Allah, searching for it is jihad, teaching it to one who does not know it is charity and giving it its people is an act of coming close to Allah. It is the warmth in solitude and the companion in one`s isolation."

Ka`ab said: "Allah communicated to Musa peace be upon him: Learn, O Musa the good and teach it to the people for I will light up the graves of the teacher of good and its learner until they find no fear or loneliness therein.

The Seeking of Knowledge is Obligatory

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ ...

From Anas ibn Malik that the Prophet said: Seeking knowledge is obligatory upon every Muslim..." (This hadith is sound (hassan) by means of its various chains.)

The people had different opinions about this obligation.

The scholars of fiqh said: The reference is to knowledge of fiqh because it from this we know the halal and the haram.

The scholars of hadith and tafsir said: The reference is to knowledge of the Qur`an and the Sunnah because from these two is the route to all knowledge.

The sufis said: The reference is to knowledge of good character and maladies which afflict the soul.

The logicians said: The reference is to the knowledge of reasoning and logic.

And they stated other statements, none of them fully satisfying. The best explanation of this reference is that it is relates to the full relationship of a slave to his Lord. This relationship which has been required of us includes three elements:

1. Belief
2. Action (carrying out all obligations)
3. Inaction (keeping away from all forbidden acts)

(Belief) So, for example, when a youngste reaches the age of accountability (puberty), the first knowledge which becomes obligatory upon him is knowledge of the shahadatain and an understanding of their meaning - even if that did not come about through understanding of the daleel (proofs) and the process of understanding them. This is clear because the Prophet accepted from the Bedouin Arabs mere belief in the tenets of Islam without requiring of them knowledge of the proofs and the reasoning. That then is the obligation of the moment. After that, understanding of the proofs and the reasoning becomes required.

(Action) Then, when the time for prayer comes, it becomes obligatory on the youngster (or new Muslim) to learn the ruling regarding purification and prayer. If he/she lives until Ramadhan, it becomes obligatory to learn the rulings of fasting. And if they have sufficient wealth and the new year arrives, it becomes obligatory to learn the rulings of zakat sufficient to fulfill this pillar of Islam. Finally, if the pilgrimage season comes around an he has the means and ability to go, it becomes necessary to learn the rulings of the pilgrimage.

(Inaction) As for knowledge of what must be avoided, this is according to the state and conditions of the individual. It is not obligatory, for example, for a blind man to study that which is prohibited to gaze upon, nor for a mute one to study that which it is forbidden to speak. As for one who lives in a locality where drinking and wearing of silk (i.e., by men) is rampant, it becomes obligatory upon him/her to learn the details of these prohibitions.

Detailed knowledge of beliefs also becomes obligatory based on one`s mental conditions. So if one were beset with doubts about the meaning of the testimonies of faith for example, it would become a particular obligation upon him to learn that which will allow him to overcome his doubts. Also, if one is living in a land where innovations (bid`a) is rampant, he must learn the relevant rulings in order to spread the truth and speak out against the wrong. Similarly, if one is living in a land where much interest is being transacted - he must seek detailed and grounded knowledge of these subjects in order to warn and prohibit others.

And, every Muslim should seek knowledge regarding belief, resurrection, heaven and hell.

So from all of this it becomes clear that the knowledge which is an individual obligation (fardh `ain) is the knowledge which is required by any particular individual in his particular situation.

As for that knowledge which is a general obligation (fardh al-kifaya), it is all forms of knowledge which are required for the needs of the Ummah in this world. This includes medicine which is a necessity to keep the body healthy and mathematics which is needed for dividing inheritances and other purposes.

If the Ummah is without individual knowledgeable in these areas, they will suffer hardships. Likewise, if a sufficient number fulfill these needs, there is no further need for every single Muslim to learn these things and the obligation falls from them.

Do not be amazed by our statement that medicine and mathematics are general obligations upon the Muslims. In fact, the knowledge which guides all industry and production for which the Muslims have a need are likewise general obligations upon the Ummah.

Other knowledge may be simply permissible (mubaah) such as the study of poetry (which contains no blameworthy meanings) or the study of history.

Other knowledge is blameworthy and undesirable such as knowledge of sorcery, tricks and illusions.

As for the shari`a-related studies, all of them are praiseworthy and commended. They are divided into principles (usul), details (furu` - lit. "branches"), helping sciences or tools (muqaddimaat) and finer details (mutammimaat) which complete or fill out our knowledge of a subject.

The principles include the Qur`an, the Sunnah, consensus of the Ummah, and reports from the Companions.

the details or branches consist of what is understood from these principles in terms of meanings both those directly and indirectly understood from the words of the texts. For example, the scholars understood from the Prophet`s statement:

لَا يَقْضِي الْقَاضِي بَيْنَ اثْنَيْنِ وَهُوَ غَضْبَانُ ...

"A judge must never judge between to while he is angry..." (Ibn Majah & others)

...that a judge must also not pass any judgment when he is hungry or in need of relieving himself.

The helping sciences are things like the study of Arabic grammar, rhetoric and vocabulary which are all tools to aid in understanding the Qur`an and the Sunnah.

The finer details include things like the study of the different recitations of the Qur`an, the physiology of pronouncing Arabic letters and the like.

All of the above are shari`a-related studies and engaging in any of them is a praiseworthy act.

Knowledge Related to Our Interaction with Allah

This is the knowledge of the states of the heart such as fear, hope, acceptance, truthfulness, sincerity, etc.. This is the knowledge which uplifted the greatest of the scholars and distinguished them from others. The refinement of this knowledge brought them their fame and good mention on the tongues of the Muslims such as Sufyan Ath-Thawri, Abu Hanifa, Malik, Ash-Shaafi`i and Ahmad.

Likewise, the level of some of those known as experts in fiqh or scholars was lowered by their weakness in this important area and their preoccupation with the details of knowledge without demanding of themselves that they reach its true meaning and understanding in their hearts.

You may find, for example, a fiqh expert who speaks in detail about dhihaar (divorce by curse), li`aan (divorce by accusation), racing (e.g., of horses) or archery, spending ages in analysis and detailed discussion beyond any real need for such detailed questions. At the same time, he fails to speak about sincerity or to warn about ri`a (ostentation, called in the Sunnah "minor shirk"). These latter are among the individual obligations since the neglect of them is the destruction of the Ummah while the former are among the general obligations which it is not necessary for every single Muslim to pursue or know.

If such a one is asked why he has neglected knowledge of the heart, ostentation and sincerity he will have no answer. If, however, you ask him his reasons for detailed analyses in obscure issues of fiqh he will answer right away that this is part of the general obligation upon the Ummah. This is truth which he has spoken. But what has become hidden from him is that mathematics and engineering are also part of the knowledge which is a general obligation, so why did he not busy himself with these fields? It is his nafs (ego) which has called him in this direction since the nafs desires ostentation and reputation and that comes about with religious "knowledge" more than with mathematics and engineering.

Know also, that the meanings of many words have been twisted and distorted and changed to other than what the righteous salaf understood from them.

Fiqh

They have narrowed the meaning of this word, restricting it to the study of the details of the law and their proofs. The meaning of fiqh to the first generations was the road to the hereafter, detailed knowledge of the diseases of the soul, that which nullifies actions, a strong consciousness of the lowliness and temporariness of this life, a strong desire for the bounties of the hereafter and a predominance of fear of Allah in the heart.

For this reason, Al-Hassan Al-Basry said:

إنما الفقيه الزاهد في الدنيا الراغب في الآخرة البصير بدينه المداوم على عبادة ربه الورع الكاف عن أعراض المسلمين العفيف في أموالهم الناصح لهم .

"The fiqeeh is none other than the disinterested in the things of this world, desirous of the hereafter, conscious of his deen, constant in his worship of his Lord, the humble who withholds [any harm] from the self-esteem of the Muslims, the non desirous of their wealth and a true advisor to them."

The predominate use of the word fiqh was knowledge of the hereafter. It did not specifically mean verdicts and detailed rulings but included those things by way of generality. When its meaning was narrowed as described, it misled people to the exclusive devotion to the knowledge of rulings and fatawa and their turning away from a deeper study of working for the hereafter generally.

Al-`Ilm (Knowledge)

This word was used to mean knowledge of Allah and His signs, i.e., His bounties and His actions vis-a-vis His slaves. They narrowed its meaning and used it to refer to one who debates and "wins" in discussing details of the law even if he is ignorant of the interpretation of the Qur`an and knowledge of hadith.

At-Tauhid

The meaning of tauhid was that you should see that everything is from Allah Most High and to see this in a manner which eclipses any attention being given to the immediate causes and intermediary events or factors. The fruit of this is true tawakkul (reliance upon Allah) and true acceptance of Allah`s decree in all things. Later, its meaning was distorted to mean the crafting of words regarding the roots of belief and this was something disliked by the salaf (first generations).

Adh-Dhikr and A-Tadhkeer (Remembrance and Reminding)

Allah Most High said:

الذاريات:

كَذَلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ(52)أَتَوَاصَوْا بِهِ بَلْ هُمْ قَوْمٌ طَاغُونَ(53)فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ(54)وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ(55)وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ(56)

{Similarly, whenever a messenger came to those before them they said, "sorcerer" or "insane". (52) Did they counsel one another with this? Rather they are a people who transgress. (53) So, turn away from them and you are in no way blameworthy. (54) And remind, for reminders are of benefit to the believers. (55) And I have not created Jinn and Men except that they may worship Me. (56)}

About circles of remembrance, the Prophet said:

إِذَا مَرَرْتُمْ بِرِيَاضِ الْجَنَّةِ فَارْتَعُوا قَالُوا وَمَا رِيَاضُ الْجَنَّةِ قَالَ حِلَقُ الذِّكْرِ

"When you pass by the gardens of paradise, stop and graze." They said, And what are the gardens of paradise? He said, "Circles of remembrance." Ahmad & At-Tirmidhi who rated it hassan ghareeb (sound but with few chains).

But they changed the meaning of "circles of remembrance" to be sessions of storytelling, exaggerated and meandering speech and hyperemotional "preaching".

As for the one who busies himself in preaching with stories of the people of old, he should realize that most of that is not authentic. Hearing of such stories does nothing but harm the listeners.

As for the exaggerated and hyperemotional speech, its harm is greatest when it comes to the common folk. That is because such speech contains references to love, connection and the pain of separation. When most of the attendees are crude and unsophisticated in their deen, their hearts are filled with desires and love of images. Thus, such "reminders" bring about nothing in their hearts but what is already there (though the speaker may intend something else). And so the fires of desire are aroused and they cry out but all of that is nothing but corruption.

Such "hyper-preaching" may contain exaggerated claims of love for Allah Most High. In this there is a very great harm. Some farmers have even abandoned their farming and gone out claiming this love for Allah.

Al-Hikma (Wisdom)

Al-Hikma means: knowledge and action upon that knowledge. Ibn Qutaiba said: "A man does not become wise until he combines knowledge and action." Now, this word is used to mean a doctor or even an astrologer!

Praiseworthy Knowledge

Know that praiseworthy knowledge falls into two categories:

1. That which is praiseworthy without limits. The more of this knowledge one pursues, the better. It is the knowledge of Allah Most High, His attributes, His acts, and His infinite wisdom in how He has arranged the hereafter to follow this life. This knowledge is desireable not only for its own sake but also as a means to felicity in the hereafter. It is the ocean whose depths can never be reached. The best we can do is to hover around its edges and get what we can from it.
2. That which is only praiseworthy up to a certain amount. These are the fields which we already mentioned as being of the collective obligations. In each of these disciplines there are levels: insufficient, sufficient and beyond bounds.

So, be one of two people: either still busy with yourself or, having finished with yourself, dedicated to other than yourself.

And beware lest you concern yourself too much with that which improves others before you have first improved yourself. Also, concentrate on improving your internal state and cleansing it of all blameworthy character flaws such as greed, envy, showing off and pride before concerning yourself with your external state. These issues will be discussed in a coming chapter.

Before you have finished the individual obligations, do not concern yourself overly with the collective obligations for there are others in Allah`s creation who are busy with that. ONE WHO DESTROYS HIMSELF SEEKING TO REFORM OTHERS IS A FOOL. He is as one who has scorpions in his clothes but busies himself shooing a fly from another.

If you have finished with your own heart and its cleansing - and how unlikely is that - then turn your attention to the collective obligations and proceed slowly into them.

First, begin with the Book of Allah Most High. Follow this with the Sunnah of the Prophet and then the sciences of the Qur`an: tafsir, abrogating and abrogated verses, clear and allegorical verses, etc. Likewise with regard to the Sunnah. Next, move on to the "branches" (rulings of the Shari`a), usul al-fiqh (principals of jurisprudence) and so on to the remainder of the Islamic sciences to the extent your age and your time permits.

Finally, do not expend you entire life in just one of these subjects seeking to go beyond bounds. Knowledge is vast and age is short. Furthermore, these sciences are only the means to reach other objectives. Anything which is sought not for itself, but for the purpose of arriving at something else should never become the sole object of attention to the detriment of the actual objective.

Regarding a Scholar Who Did Not Benefit from His Knowledge

KNOW that "scholarly" debate whose true intention is to "win" and to "look good" is a wellspring of bad character. One who engages in this does not remain free of arrogance and pride because of his looking down on those who have not "achieved" what he has achieved and because of his admiration of himself because of his level of knowledge above most of his contemporaries. And he does not remain free of ostentation because the main objective of most of this debate these days is for the people to know that he was "victorious" that they may speak of him with gratitude and praise. Thus, he spends his life in pursuit of that knowledge which will aid him in this type of debate which may be of no benefit for his hereafter such as beautiful manners of expression and the memorization of the obscure.

If one fit this description, then he would be as the "sandy loam" through which the rain water passes quickly benefitting neither the earth or people. Or, perhaps at best, he would be like the hard, concave earth which only holds the water for people to take from and enjoy its benefits.

The Etiquettes of Teacher and Student And Diseases Which Afflict the Learning Process And A Description of Scholars of Evil and Scholars of the Hereafter

As for the learner (student), he must focus on the purification of the heart from all issues of bad character and negative attributes. This is because learning is a form of worship - worship of the heart.

He should completely cut off any relationships or issues which may distract him. This is because when thought is spread over multiple pathways it becomes weak and is not capable of grasping the truth.

The early generations used to prefer knowledge over all things. For example, it is reported that Imam Ahmad ibn Hanbal did not marry for this reason until after he was 40.

Also, the student must surrender his guidance to his teacher just as the patient must surrender himself to the doctor seeking a cure. He must be humble with his teacher and even exaggerate in his service.

Ibn Abbas used to "hold the stirrups" of Zaid ibn Thaabit (meaning he was always following him and in his service) and said about that: "This is how we have been ordered to be with the scholars."

Whenever anyone is too proud to benefit with someone because they are not regarded as "advanced" in knowledge, he is a fool. This is because wisdom is the "lost camel" of the believer, wherever he finds it, he should take it. Thus, a Muslim can learn and benefit from a teacher only slightly more advanced than himself or even from someone less generally advanced in knowledge than himself. Let him leave his own opinion for that of his teacher for surely, the mistake of his teacher is better than a correct opinion which comes from himself.

Ali ibn Abu Talib (ra) said:

"The right of the scholar over you is that while you greet people in general with salaam that you greet him especially, that you sit in front of him, not gesture with your hand in his presence nor roll or close your eyes. Do not ask too many questions and don`t help him with the answer. Do not pressure him for more when he is tired nor return to him when he has declined. Do not grab his clothing when he stands. Do not expose his secrets nor backbite in his presence any other individual Do not seek his intimate relationship and if he errs accept his excuse. Do not say to him, "I heard so-and-so say such-and-such", nor that "so-and-so has a different opinion than yours". Do not praise another scholar in his presence nor speak of your long companionship to him. Do not be too proud to serve him. If he exposes a need of his, be the first of the people to fulfill it. He is as a date palm and you are waiting to see when something may fall from it for you."

A student who is still at the beginning of seeking knowledge should protect himself from paying attention to the differences of opinion between people. This will only confuse his mind and weaken his understanding.

He should take from everything the best of it because an entire lifetime is not sufficient to gain all the knowledge which exists. And he should direct the bulk of his energy to the most noble of all knowledge - knowledge relating to the hereafter. From this knowledge one can gain the certainty of faith which will raise his level as described in the hadith: islam, iman and finally ihsaan. These are the responsibilities of the seeker of knowledge.

As for the teacher, he has responsibilities as well:

He must have compassion and care for his students as if they were his sons. He should not seek any compensation for spreading knowledge nor intend with it any reward or gratitude. He should teach for Allah`s sake. He should not feel that he is any better or has any advantage over his students. Rather, he should see them as the "preferred"ones since their hearts have been opened to seeking closeness to Allah by cultivating knowledge in them. They are like one who lets his land to another so that he can cultivate and develop it.

It is not appropriate for the teacher to seek reward for his teaching except from Allah. The early generations even refused to accept gifts from a student.

Another responsibility of a teacher is that he should not hold back any advice or counsel from his students. He should rebuke them for any bad character but by an indirect method as much as possible because a direct rebuke shatters the veil of respect.

Also, he must look to the understanding and ability of his students and not burden them with that which is beyond their capability or their understanding. Ali said (Bukhari):

حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ أَتُحِبُّونَ أَنْ يُكَذَّبَ اللَّهُ وَرَسُولُهُ حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى عَنْ مَعْرُوفِ بْنِ خَرَّبُوذٍ عَنْ أَبِي الطُّفَيْلِ عَنْ عَلِيٍّ بِذَلِكَ

"Address the people with that which they know. Would you like for them to give a lie to [the words of] Allah and His Messenger ?"

In a similar statement (narrated in Muslim), Abdullah ibn Masood said:

مَا أَنْتَ بِمُحَدِّثٍ قَوْمًا حَدِيثًا لَا تَبْلُغُهُ عُقُولُهُمْ إِلَّا كَانَ لِبَعْضِهِمْ فِتْنَةً

"Whenever you address a people with that which is beyond their minds to understand, it will be a fitnah (trial) for some of them."

Another duty of the teacher is that he act according to his knowledge so that his statements are not negated by his actions. Allah said:

البقرة:

وَأَقِيمُوا الصَّلَاةَ وَءَاتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ(43)أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ(44)وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ(45)

{Establish the prayer and give the zakat and bow with those who bow. (43) Do you order the people with righteousness and forget yourselves? And you recite the book? Have you no sense? (44) And seek strength in patience and prayer but surely it is something big except to the humble. (45)}

Ali (RA) said: "Two men break my back: a scandalous scholar and an ignorant worshipper."

Diseases Which Afflict the Learning Process
And A Description of Scholars of Evil and Scholars of the Hereafter

Scholars of evil are those whose intention behind acquiring knowledge is the pleasures of this life and reaching a certain status or station among the people of this world. The Prophet said:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَى بِهِ وَجْهُ اللَّهِ عَزَّ وَجَلَّ لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيبَ بِهِ عَرَضًا مِنْ الدُّنْيَا لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ يَعْنِي رِيحَهَا

From Abi Huraira who said: Allah`s Messenger said: "Whoever learns some knowledge of that with which the face of Allah Mighty and Great is sought but does not learn it except that he may gain something in this life will never find even the scent of Paradise on Qiyama" (Abu Daud and Ahmad)

And, in another hadith:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَعَلَّمَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ وَيُجَارِيَ بِهِ السُّفَهَاءَ وَيَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ أَدْخَلَهُ اللَّهُ جَهَنَّمَ

"Who acquired knowledge in order to compete with the scholars or to concur with the foolish or to direct the faces of the people toward himself, Allah will put him in the fire." (Ibn Majah, Ahmad, Ad-Daarimiy)

Some of the salaf said: "The one with the biggest regrets at death is a negligent scholar."

KNOW that what is upon the scholar is that he stand forth with commanding and prohibiting, not that he be ascetic nor turning away from the lawful things in this world. Only that he should lessen his partaking of this world according to his ability for not every body except every weakness - people are different.

It has been reported that Sufyan Ath-Thawriy (RA) used to eat well and that he used to say: "If the animal is not grazed well, it does not work."

Imam Ahmad ibn Hanbal on the other hand used to be patient with a very meager living. People`s natures are different.

On of the attribures of the scholars of the hereafter is their consciousness of the lowliness of this life and the nobleness of the hereafter. And that the two of them are like two wives. Thus they prefer the hereafter and their actions do not contradict their statements. And there tendency will be toward that knowledge which is of benefit in the hereafter and they will avoid knowledge which is of lesser benefit in preference for that of great benefit.

It has been reported taht Shaqeeq Al-Balkhiy (ra) said to Haatim: You have accompanied me for a while, so what have you learned? He answered: [I learned] eight issues:

1. I looked to the creation (i.e., people) and saw that everyone has someone who loves them. But, when they reach their graves,their loved ones desert them. So, I made my loved one my good deeds so that they may be with me in my grave.
2. I looked to Allah`s statement: {And they prohibited the self its desires.} An-Naaziaat:40. So I exerted myself in combatting negative desires until I reached equilibrium in obedience to Allah.
3. I looked at everyone who possessed something of value and sawin guarding it. Then I looked at Allah`s statement: {All that you possess will vanish but what is with Allah will remain.} An-Nahl:96 So, whenever I found myself in possession of something of value, I directed it to Him so that it might remain.
4. I noticed that the people judge based on wealth, social status and nbility and all of these are nothing. So, I looked at Allah`s statement: {The most noble of you is the greatest in piety.} Al-Hujuraat:13. So I focussed on my taqwa to that I might be noble to Allah.
5. I saw people envying one another. So, I looked at Allah`s statement: {We have divided the provision among them.} Az-Zukhruf:32. So I left envying anyone.
6. I saw people bearing enmity toward one another. So, I looked at Allah`s statement: {Surely, Shaitaan is an enemy to you, so take him as your enemy.} Faatir:6. So I left feeling enmity toward anyone and took Shaitaan as my enemy.
7. I saw people humiliating themselves in seeking wealth. So, I looked at Allah`s statement: {There is no creature on the earth but that its provision is upon Allah.} Hud:6. So I busied myself with what is upon me for him and left what is mine with him.
8. I saw the people placing their reliance upon their businesses, their trades and the health of their bodies. so, I plaed my reliance on Allah.

Another attribute of the scholars of the hereafter is that they stay away from the rulers and protect themselves from being involved with them.

Hudhaifa said: "Beware of the positions of fitan (corruption, tests)". They said, "And, what are they?" Hudhaifa said: "The doors of the rulers. One of you will enter upon the Amir, call a lie truth and praise him with something which he does not possess."

Saeed ibn Al-Musayyib said: "If you see a scholar always with the rulers, beware of him, for he is a thief."

Some of the early generations said: "You will never acquire anything from their world without them taking something much better from you religion."

And, another attribute of the scholars of the hereafter is that they do not rush to give a fatwa (legal verdict). And they do not give a verdice except in something about whose correctness they are certain. The early generations used to refer requests to a verdict to another until it would sometimes make the rounds and come back to the original one asked.

Abu Abdur-Rahman ibn Abi Laila (ra) said: "I met in this masjid one hundred and twenty of the Companions. No a single one of them was asked about a hadith or asked for a fatwa but that he wished that one of his brothers would take the responsibility from him. Then, later people appeared who claim to have knowledge. They rush to give answers to questions which if Umar ibn Al-Khattab was presented with such questions, he would have assembled all the Companions of [who fought at] Badr to consult them."

Also among their attributes is that the majority of their research is about those things which corrupt one`s deeds, corrupt the heart or open the door to the wiswaas of Shaitaan. The external details of actions is simple and does not take much to grasp. The difficulty is intheir purity.

The basis of this religion is protecting oneself from evil. You cannot protect yourself from evil until you first understand it.

They search for the "secrets" of the apparent actions demanded by the Shari`a and make note of the wisdom behind them. However, if they cannot know this about any particular ruling, they nonetheless submit fully to the Shari`a and it is sufficient for them.

They follow the Companions and the best of the Followers. They stay away from every innovated thing in religion.