Those Who Warn Against Reading Fath ul Baaree And Sharh Saheeh Muslim

Those Who Warn Against Reading

Fath ul Baaree And Sharh Saheeh Muslim

If I had authority over those that speak against reading Fath ul Baaree and Sharh (Saheeh Muslim) of An-Nawawi; then I would take them and put them in prison until they repent.
For this statement (of theirs) is not said except by a foolish one, that of not reading Fath and Sharh Muslim.

Some youth once asked me: ‘what do you say about reading the books of the innovators such as Ibn Hajr and An-Nawawi and other than them?’ so I said to them: ‘If I were in charge; I would shackle you all; and then I would throw you all in prisons.’

This questioning of theirs is misguidance and a straying from the right path.

Shaykh Hammaad al-Ansaaree

Majmoo' fee tarjumah Hammaad Al-Ansaaree volume 2 pages 582 & 584

Translated by Aboo Haatim Muhammad Farooq

Taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=796

The Etiquette of Lending Books

The Etiquette of Lending Books

From the etiquettes related to books, also, is: The manners of lending out books. Giving out books for people to borrow is not allowed unless you are giving them to someone that you trust will care for the books. The reason for this is because you have the most right to your book, unless you find someone else that is in need of the book and who, when he finishes using it, will return it back to you.

It is mentioned in the biography of Al-Khateeb Al-Baghdaadee that a man once asked him if he could borrow one of his books, so he replied saying: “You have three days to use it.” The man said: “That is not enough time.” So Al-Khateeb said: “I have counted its pages, so if you want to make a copy of it, then three days is sufficient for you. And if you want to read it, then three days is sufficient for you. And if you want to do more than that with it, then I have the most right to my book.”

This is correct, since in the past I had lent the first volume of a large book consisting of eight volumes to a brother - I don’t want to mention the title of the book, since perhaps he may hear this and think I’m insinuating him - and now nearly twelve years have passed on, and he still has not returned it to me,. And he tells me he doesn’t know where he put it. Similarly, the eighth volume of another set – even though I’m not worried so much over it – however, more than twenty years have passed and until now, he has not given it back. This is why a poet once said:

“Do not lend your books

And make your answer some excuse

Whoever does in fact lend a book,

I swear, he has not done something good.”

Another person said: “The perdition of books is in lending them.”
It was once said to a man from India who had opened up a huge library: “How did you create this library?” He replied: “By borrowing books from people.” He was asked: “How?” So he said: “I borrow a book and don’t return it. This is how I was able to create this library.” The man asked: “Isn’t this a crime against those you borrow from?” He replied: “Whoever lends his books to people is crazy. And whoever gives back what he borrows is even crazier than him.”

This is since souls are attached to books. In his book al-Qawaa’id, while speaking about a principle, Al-Haafidh Ibn Rajab mentioned that there is no capital punishment of cutting the hand for stealing them – i.e. if a person steals a book, then according to some scholars, he does not have to have his hand cut off. This is since there is a doubt in this – i.e. that the truth contained in books is for everyone.

So for example, one of your fellow students or colleagues may get a book and then believe that he has a right to it, especially if the book is a charitable copy or it was given to you as a gift or so on. So this would cause him to take the issue of returning it lightly. He will be lax in giving the book back. and you will be the one who loses out on the book.

Therefore, if you are not sure if the one who is asking to borrow a book from you is serious and will benefit from it in a short amount of days and nights, then do not lend him the book. This is since when you lend your books out to people, you are depriving yourself from their benefit. And not every one that borrows a book can be trusted with it, for how many people have borrowed books and not retuned them!

- Shaikh Saalih bin ‘Abdil-’Azeez Aali Shaikh

Taalib-ul-’Ilmi wal-Kutub‘ (pg. 11-12)

The Advice of Sufyaan ath-Thawree

The Advice of Sufyaan ath-Thawree

Text and explanation of this wasiyyah (advice/legacy) taken from the book, Min Wasaayas-Salaf (p. 19-25)
by Shaykh Saleem al-Hilaalee - hafidhahullaah



WHO WAS SUFYAAN ATH-THAWREE


Sufyaan ath-Thawree [He is Aboo ’Abdullaah Sufyaan Ibn Sa’eed Ibn Masrooq ath-Thawree (d.161H). The appelation referring to Thawr Ibn ’Abd-Manaat; and not Thawr of Hamdaan. One of the stores of knowledge and mountains or retention - and when the ’Ulamaa‘ (Scholars) are mentioned, then Sufyaan is a dazzling star. His biography is famous and fills the books of Jarh wat-Ta’deel (validating and invalidating the narrators), history and fiqh; and his life-story is well known. From the Editors: What follows is a very brief biography of Sufyaan ath-Thawree, taken from Siyar A’laamun-Nubalaa‘ of adh-Dhahabee and Tahdheebut-Tahdheeb of al-Haafidh Ibn Hajar al-Asqalaanee.

His Shaykhs include: Aboo Ishaaq as-Sabee’ee, al-A’mash, Sulaymaan at-Taymee, Ibraaheem Ibn Maysarah, Ibn ’Awn, Zayd Ibn Aslam, ’Amr Ibn Deenaar, Ibn ’Ajlaan, Ibnul-Munkadir, Abuz-Zubayr, Yahyaa Ibn Sa’eed al-Ansaaree ...

His Students include: Shu’bah, al-Awzaa’ee, Maalik, ’Abdur-Rahmaan Ibn Mahdee, Yahyaa Ibn Sa’eed al-Qattaan, Ibnul-Mubaarak, Hafs Ibn Ghiyaath, ’Abdullaah Ibn Wahb, ’Abdur-Razzaaq, Fudayl Ibn ’Iyaad, al-Waleed Ibn Muslim, Wakee’ Ibnul-Jarraah, Yazeed Ibn Haaroon, Aboo Nu’aym and ’Alee Ibnul-Ja’d - who was the last reliable narrator to report from him.

Shu’bah, Ibn ’Uyaynah, Aboo ’Aasim, Ibn Ma’een and others said, “Sufyaan is the chief of the Believers in Hadeeth.”

Ibnul-Mubaarak said, “I wrote from one thousand one hundred Shaykhs and I did not write from anyone better than Sufyaan,” so a man said to him: O Abaa ’Abdullaah, you saw Sa’eed Ibn Jubayr and others, he said, “That was before. I did not say that I did not see anyone better than Sufyaan.”

Ibn Mahdee said, “Wahb used to give precedence to Sufyaan’s memory over that of Maalik.”

Ad-Duwaree said, “I saw Yahyaa Ibn Ma’een and he did not prefer anyone to Sufyaan in his time - neither in fiqh, hadeeth, Zuhd or anything else.”

Ahmad Ibn Hanbal said, “No one takes precedence over him in my heart.”

An-Nisaa’ee said, “He is greater than for it to have to be said that he is reliable, and he is one of the Imaams whom I hope is one of those whom Allaah has made an Imaam for the pious.”

Ibn Abee Dhi‘b said, “I have not seen anyone more like the Taabi’een than Sufyaan.”

Ibn Hibbaan said, “He was one of the foremost of the people in fiqh, wara’ (piety) and precision.”

Ibn ’Uyaynah said, “I have not seen a man knowing the lawful and prohibited better than Sufyaan.”

Ishaaq Ibn Raahawayh said, ‘I heard ’Abdur-Rahmaan Ibn Mahdee mention Sufyaan, Shu’bah, Maalik and Ibnul-Mubârak and say, ‘The most knowledgeable of them was Sufyaan.”

Muhammad Ibn Zunboor said, ‘I heard Fudayl say, ‘By Allaah! Sufyaan was more knowledgeable than Aboo Haneefah.”

Bishr al-Haafee said, “Ath-Thawree, to us, is the Imaam of the people.”

Qabeesah said, “I have not sat in a sitting along with Sufyaan except that I remembered death. I have not seen anyone who remembered death more than him.”

It was said to Sufyaan ath-Thawree, ‘For how long will you continue to seek Hadeeth?’ He said, “And what is better than Hadeeth that I should prefer it? Hadeeth is the best of the knowledge of the world.”

’Abdur-Rahmaan Ibn Mahdee related, ‘I heard Sufyaan say, ‘Never has a hadeeth reached me from Allaah’s Messenger (sallallaahu ’alayhi wa sallam), except that I would act upon it even a single time.” Here ends the Editor’s Inclusion.

His biography can be found in Tahdheebul-Kamaal (11/54), at-Tabaqaatul-Kubraa (6/371), Taareekh Baghdaad (9/151) and Siyar A’laamun-Nubalaa‘ (7/229). Aboo Nu’aym al-Asbahaanee has written a delightful and complete biography of him in Hilyatul-Awliyaa‘ (6/356 - 7/144) - the likes of which I have not seen.] - rahimahullaah - wrote to ’Abbaad Ibn ’Abbaad al-Khawwaas al-Arsoofee [He is Aboo ’Utbah ’Abbaad Ibn ’Abbaad Ibn Khawwaas al-Arsoofee ash-Shaamee. One of the nobles of Shaam (region of Syria, Jordan and Palestine); and their worshippers. Declared reliable by Yahyaa Ibn Ma’een, Ya’qoob Ibn Sufyaan al-Fasawee and others. His biography is found in Taareekhad-Daarimee (no.495), al-Ma’rifah wat-Taareekh (2/43) of al-Fawasee and also Hilyatul-Awliyaa‘ (8/281-282).] - rahimahullaah – saying,

THE ADVICE:


“To proceed: You are in a time which the Companions of the Prophet (sallallaahu ’alayhi wa sallam) used to seek refuge from reaching, and they had the knowledge that we do not have, and they had precedence which we do not. So how is it for us, when we reach that, having little knowledge, little patience, few helpers upon what is good, corruption of the people and pollution of this world?! So take to the original state of affairs and cling to it. [This pure saying is inherited from the Companions of the Prophet (sallallaahu ’alayhi wa sallam) - from whom it is very widely reported that person must do Ittibaa’ (follow the narrations from the Prophet (sallallaahu ’alayhi wa sallam) and his Companions) and cling to the old way, as is reported authentically from Ibn Mas’ood –( radiyallaahu ’anhu), “Follow and do not innovate - it is enough for you [and every innovation is misguidance].”

Reported by Wakee’ in az-Zuhd (no. 315) and through him Ahmad in az-Zuhd (p. 202), ad-Daarimee in the introduction of his Sunan (1/69) and others. It is Saheeh due to its supporting chains and the addition in brackets is from Ahmad and at-Tabaraanee in al-Kabeer (9/154) and is also Saheeh.]

I advise you to remain unknown, since this is the age for remaining anonymous (khumool). [The khaamil is the one who is hidden, the one who is not mentioned or known. This is a sign of taqwaa (piety) and goodness, since the sincere ones do not cease to be fearful of riyaa (ostentation). Therefore, they strive hard to hide this from the people and turn their eyes away from their righteous actions; and strive to hide them harder than the people and turn their eyes away from their righteous actions; and strive to hide them harder than the people strive in their wickedness - hoping for sincerity in their actions - so that Allah may reward them for their sincerity on the Day of Resurrection. And the people of good did not intend fame, nor seek it, nor that which leads to it - and if granted by Allaah - they flee from it and prefer not to be known. Since it leads to conceit and then destroys the fame.


Imaam Muslim in his Saheeh (18/10) and al-Baghawee in Sharhus-Sunnah (15/21-22) both relate that ’Aamir Ibn Sa’d Ibn Abee Waqqaas said, ‘Sa’d was looking after his sheep and camels, so his son, ’Umar, came to him. When Sa’d saw him he said, ‘I seek refuge in Allaah from the evil of this rider.’ So when he came to him, he said, ‘O father! Are you satisfied with being a desert-dwelling Arab amongst your sheep and camels, whilst the people are arguing about who is to rule in al-Madeenah?’ Sa’d hit ’Umar on the chest and said, ‘Shut-up! For I have heard the Messenger of Allaah (sallallaahu ’alayhi wa sallam) say, “Indeed Allaah loves the pious, self-contented and hidden servant.”

So what Sufyaan intended by saying, “This is the age for remaining anonymous,” is that one should hide their good actions from people - not that one should become lazy and apathetic. The proof for this is from considering two matters:- Firstly: It is established from the Prophet (sallallaahu ’alayhi wa sallam) that he said, “A strong believer is better and more beloved to Allaah than a weak believer.” Secondly: It is established that the Prophet (sallallaahu ’alayhi wa sallam) would seek refuge with Allaah from laziness and slothfulness.]

And remain aloof and mix little with the people, since before, when the people met, they would benefit from each other. But today that has gone and your safety - in our view - lies in abandoning them. [What he means by ’uzlah (remaining aloof) is mixing little with the people - since there will still be some benefit to be gained from each other. So, he does not mean that you should avoid the people altogether, since if the du’aat (the callers to Allaah and his Religion) do that - then when will the ignorant learn, the confused ones be guided and the one who oppresses himself desist! There is no doubt that the one who mixes with the people and patiently bears their harms has a great reward.]

Beware of the Rulers. Beware of coming near to them and of mixing with them in any of the affairs. Beware of being deceived, so that it said to you: Intercede [for me], so that you help one oppressed, or repel an act of oppression - because that is from the deception of Iblees, which the wicked reciters have taken as a means to attain a favorable position.

[Ibn al-Jawzee (d.597H) - rahimahullaah - says in Talbees Iblees (p. 121-122), “From the deception of Iblees upon the Scholars, is their mixing with the Rulers and flattering them and abandon censuring them when able to do so. And perhaps they find allowance for them where really there is no allowance, in order to attain a worldly goal - and threefold corruption comes about through this:

Firstly: The Ruler - he says, ‘If it were not correct, then the Scholar would have censured me - and how can I not be correct - and he eats from my wealth?’

Secondly: The common person says, ‘There is no harm with this Ruler, nor his wealth, nor his actions, because the Scholar does not criticize him.’

Thirdly: The Scholar - because he corrupts his Religion through that. Iblees may deceive them into entering upon the Ruler saying: We enter in order to intercede for a Muslim. This deception is uncovered by the fact that if a different person entered to intercede - the Scholar would not be pleased with that; and perhaps speak ill of him - since he wishes to be alone in the Rulers attention.

So entering upon the Ruler involves great danger, since the intention may be good when you first enter, but then may be changed by their honouring you, or bestowing things upon you, or by having ambitions and by not being able to avoid flattering them and leaving-off censuring them. Sufyaan ath-Thawree used to say, “I do not fear from their debasing me, but I fear from their being generous towards me so that my heart inclines towards them.” ”

And al-Haafidh Ibn Rajab al-Hanbalee (d.795H) says in Sharh Hadeeth Maa Dhi‘baan (p. 53), “Many of the Salaf used to forbid entering upon the Kings in order to command them with what is good and forbid them from what is evil also. From those that forbade them were: ’Umar Ibn ’Abdul-’Azeez, Ibnul-Mubaarak, ath-Thawree and others. Ibnul-Mubaarak said, “And with us, the one who orders and forbids is not the one who enters upon them and orders and forbids, but rather the one who orders and forbids is the one who keeps away from them.” And that is for fear of trials for the one who enters upon them since a person when far away maybe deceived into thinking that he will order and forbid them and be stern with them - but when he sees them face to face, his soul inclines towards them, since love of nobility is hidden in the soul. Therefore he flatters them and is lenient with them and perhaps he inclines towards them and comes to love them, especially if they treat him kindly and generously and he accepts that from them. And this happened to ’Abdullaah Ibn Taawoos with a certain ruler, in the presence of his father Taawoos, so Taawoos rebuked him for that. And Sufyaan ath-Thawree wrote to ’Abbaad Ibn ’Abbaad and in his letter was: And beware of the rulers...”

Ibn ’Abdul-Barr (d.463H) - the Scholar of Andulus - says in Jaami’ Bayannil-’Ilm (l/185-186), ending the chapter in which he mentioned the Salaf’s hatred of entering upon the kings and rulers, “And the meaning of this chapter is with regard to the wicked oppressive ruler. However, as for the just and noble of them, then entering upon him, seeing him and helping him to do good is one of the best of good deeds. Do you not see that ’Umar Ibn ’Abdul-’Azeez was accompanied by the great Scholar such as ’Urwah Ibnuz-Zubayr and his level; and Ibn Shihaab az-Zuhree and his level. And Ibn Shihaab used to enter upon the ruler ’Abdul-Maalik and his sons after him. And from those who used to enter upon the ruler were:- ash-Sha’bee, Qabeesah, Ibn Dhu’ayb, Rajaa‘ Ibn Haywat al-Kindee, Abul-Miqdaam - who was a noble scholar, al-Hasan, Abuz-Zinaad, Maalik Ibn Anas, al-Awzaa’ee, ash-Shaafi’ee and others too many to mention. So if the Scholar enters upon the ruler - now and again when there is a need - and he says what is good and speaks with his knowledge, then that is good and a means of Allaah’s pleasure until the Day he meets Him. But these sittings are usually a trial; and being safe there from is abandoning what is in them.”

I say: Indeed they have spoken the truth, done well and have advised sincerely - rahimahumullaah - because they were like the unclothed preachers who are not disbelieved - and how could they be anything else after they had heard the saying of Allaah’s Messenger, (sallallaahu ‘alayhi wa sallam), “He who comes to the ruler is put to trial.” Reported by Aboo Daawood (no. 2859), at-Tirmidhee (no. 2256), an-Nisaa‘ee (7/195-196), Ahmad (l/357) and others from Aboo Moosaa al-Ash’aree - and it is Saheeh due to supporting narrations.]

It used to be said: Beware of the fitnah (trial) of the ignorant worshipper and the wicked scholar, because the trial of these two is indeed a trial for everyone put to trial.

If you find questions and need for fatwaa, then take advantage of it - but do not compete desirously for it. And beware of being like the one who loves that his saying is acted upon, or that his saying is publicized or listened to, and if that is abandoned, the effects of that are seen upon him. [This is riyaa (showing-off and ostentation). I have explained its causes, how it approaches, its types, and its cure, in my book called ar-Riyaa.]

And beware of the love of leadership, since leadership may be more beloved to a man than gold and silver - but it is something difficult and obscure; and this will not be understood except by wise Scholars. [Ibn ’Abdul-Barr wrote in Jaami’ Bayaanil-’Ilm (l/143-144) some lines on this,

“Love of leadership is a poison which destroys this life, And makes love a war
for its lovers;
It cuts both throats and ties of relationship,
So that
no character nor Religion remains.
He who obtains leadership while ignorant
or before wisdom,
Then you will not see him except as an enemy to the
rightful;
He desires and envies a people and be is lesser than them,
Competing thereby with the enemies of the Prophets.”

So refer to what he wrote in this chapter, for it is of great value, and if a student of knowledge were to travel for one month seeking it - then he would be fortunate.]

So seek after your lost soul and work with correct intention and know that there has come near to the people a matter which a person would be desirous of death.

[Related by Aboo Nu’aym in Hilyah (6/376-377) and Ibn Rajab mentioned a portion of it in Sharh Hadeeth Maa Dhi‘baan (pp.53-54) and adh-Dhahabee reported it in the biography of Sufyaan in Siyar A’laamun-Nubalaa‘, and it is a famous testament possessed by the Scholars. Al-Haafidh al-Mizzee - rahimahullaah - says in Tahdbeebul-Kamaal (14/143) in his biography of ’Abbaad Ibn ’Abbaad, “And he was one of the noble ones of Shaam and their worshippers, and Sufyaan ath-Thawree wrote the famous letter to him, being a testament, and mention of manners, wisdoms, examples and admonitions.”]

"If you are able to be a Scholar, then be a Scholar"

"If you are able to be a Scholar, then be a Scholar."

Abu Khaithama narrated to us, saying: Ishaaq bin Sulaymaan Ar-Raazee narrated to us, saying: I heard Handhala narrate from `Awn bin Abdillaah that he said: I said to `Umar bin Abdul-Azeez:

"It was said (to me): If you are able to be a Scholar, then be a Scholar. And if you are not able to, then be a Student of Knowledge. And if you are not able to be a Student of Knowledge, then love them. If you cannot love them, then do not hate them."

So `Umar said:

"Subhaan'Allaah (Glory be to Allaah)! Allaah has indeed assisted this individual in a time of difficulty."

- Source -

Point [2], Kitaabul-Ilm of Imaam An-Nasaa'ee [Al-Haafidh, Imaam, Abu Khaithama Zuhayr bin Harb An-Nasaa'ee Died 234H], with verification and notes by Imaam Muhammad Naasir-Ud-Deen Al-Albaanee [Raheemahumullaah].

URL REF:
http://salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=141&srow=41&erow=60

When Does a Slave Know that a Trial is a Test or a Punishment?

When Does a Slave Know that a Trial is

a Test or a Punishment?

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz

Translated by Abbas Abu Yahya [Taken from : binbaz.org.sa via Sahab.net]

Question: If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?

Answer:

Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers - alayhim as-Salat wa Sallam, as well as the righteous people from the worshippers of Allaah.

Like the Prophet - sallAllaahu alayhi wa sallam – said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.


Like Allaah Subhanahu said:

{And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. }

So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah's commands.

For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta'ala:

{whosoever works evil, will have the recompense thereof }


Also the saying of the Prophet - sallAllaahu alayhi wa sallam –: A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

The saying of the Prophet - sallAllaahu alayhi wa sallam – whom so ever Allaah intends good for, Allaah compels him with a trial. It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger - sallAllaahu alayhi wa sallam – that he said: 'If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.' [ Narrated by Tirmidhi & he declared it hasan]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

Correcting the two strengths of knowledge and action

Correcting the two strengths of knowledge and action

Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah

Taken from
‘Miftah dar as-Sa’ada’
(key to the land of happiness)

Translated by
Abbas Abu Yahya

The saying of Allaah Ta’ala :

((By Al-'Asr (the time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.))


Ash-Shafiee – may Allaah be pleased with him – said: ‘If all the people
reflected over this Soorah it would be sufficient for them.’


The explanation of this is that this Soorah has four levels, and by completing
these, a person can achieve the highest goal in being complete.


The first is: Knowing the truth.


The second: his acting upon the truth.


The third: Him teaching the one who is deficient in the truth.


The fourth: Being patient in learning the truth, and acting upon it, and
teaching it.


Allaah Ta’ala mentioned these four levels in this Soorah, and Allaah
Subhanahu testified in this Soorah by al-Asr (the time) that everyone is in loss,
except those who believe and do righteous, good deeds and they are those
who knew the truth, and they testified to the truth.

So the above is a level.


They did righteous, good deeds and they are those who performed worship
with what they knew about the truth.

So this is a level.


They advise with the truth; they advise one another, teaching and guiding
each other.


So this is the third level.


They advise with patience; they were patient with the truth, and they advised
each other with patience upon the truth, and to be steadfast.


And this is the fourth level.



This is the end of completeness; indeed completeness is that a person is
complete in himself, and completes others. His completeness is by
correcting his two strengths, the strength of knowledge and the strength of
actions. Correction of the strength of knowledge is with Emaan, and
correction of the strength of actions is by doing righteous deeds, and by
completing people other than himself, and by learning this knowledge, and
being patient upon it, and his recommending with patience upon knowledge
and action.


So this Soorah, even though it is brief, is one of the most collective soorahs
of the Qur’aan for goodness from all its different angles.

Praise be to Allaah Who has made the Qur’aan sufficient for everything, a cure from every disease, a guidance to all that is good.



All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.


‘Miftah dar as-Sa’ada’ vol.1 p.238
(key to the land of happiness)

Sparkles from the Pearls Of knowledge

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

Knowledge & Ignorance are not equal

Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta'aala – negated equality between the people of knowledge and other than them.

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.

Allaah Ta'aala said:

{ Say: "Are those who know equal to those who know not?"} [ Zumar :9 ]

He also said:

{Not equal are the dwellers of the Fire and the dwellers of the Paradise} [ Hashr :20 ]

This indicates the elevated excellence of the people of knowledge and their distinguished nobility. Vol 1 /11/221

Wisdom is knowledge

Allaah Ta'aala testifies for the one who, has been given knowledge, that He has given him lots of good.

Allaah Ta'aala said:

{ He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good} [ Baqarah :269 ]


Ibn Qootayba and the majority of the scholars said: Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions. Vol 1/26/227

Knowledge is the Greatest Blessing

Allaah Ta'aala has given numerous blessings to His Messenger, and has given him excellence. Allaah Ta'aala has made the greatest blessing that He gave to him the Book and Hikmah (wisdom).

Allaah taught him that which he did not know. Allaah Ta'aala said:

{ Allaah has sent down to you the Book and Al-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you } [Nisa: 113]

Vol 1 / 27 / 227

The Blessing of knowledge obligates thankfulness to Allaah

Allaah Ta'aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them.

Allaah Ta'aala said:

{ Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. } [ Baqarah : 151-152 ]

Vol 1 / 28 / 227

Knowledge is Goodness in this World

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.


Vol 1/102/397


All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

Ibn Hazm on Knowledge Part 2

Ibn Hazm on Knowledge Part 2

11. The mysterious branches of knowledge are like a strong drug which benefits a strong body but damages a weak one. In the same way, the esoteric branches of knowledge enrich a strong mind and refine it, purifying it of its flaws, but destroy a weak mind.

12. If a madman threw himself as deeply into good sense as he throws himself into madness, he would surely be wiser than al-Hasan al Basri,Plato of Athens and Vuzurgmihr the Persian.

13. Intelligence has its limits; it is useless unless it is based on the guidance of religion or on good fortune in this world.

14. Do not harm your soul by experimenting with corrupt views in order to demonstrate their corruption to someone who has consulted you, otherwise you will lose your soul. If you shield yourself from acting in a detestable way, any criticism that can be thrown at you by a man of corrupt beliefs because you disagree with him is better than his respect and better than the bad effect on both of you if you committed these detestable acts.

15. Guard against taking pleasure in any way that will harm your soul and is not required of you by the religious law nor by virtue.

16. Knowledge no longer exists if one has ignored the attributes of the Almighty Great Creator.

17. There is no worse calamity for knowledge and for scholars than when outsiders intrude. They are ignorant and think that they are knowledgeable; they ruin everything and believe that they are helping.

18. Anyone who is seeking happiness in the Hereafter, wisdom in this world, the best way to behave, the sum of all moral qualities, the practice of all the virtues, should take as his model Muhammad, the Prophet of God - God grant him blessings and peace - and emulate as far as possible the Prophet's morals and behavior. May God help us to take him as an example, by His grace, amen [amen]!

19. The ignorant have annoyed me on two occasions in my lifetime. First, when they spoke of things they did not know, at a time when I was equally ignorant; the second time when they kept silent in my presence [in the days when I had learned something). In the same way they were always silent about matters which would have benefited them to speak about, and spoke about matters which brought them no benefit.

20. Scholars have brought me pleasure on two occasions in my lifetime: first, they taught me when I was ignorant; the second time was when they conversed with me after I had been taught.

21. One of the merits of religious knowledge and asceticism in this world is that Almighty God does not put it with-in reach of anyone except those who are worthy of it and deserve it. One of the disadvantages of the great things of this world, wealth and fame, is that they mostly fall to the lot of people who are unworthy of them and do not deserve them.

22. Anyone who is seeking after virtue should keep company with the virtuous and should take no companion with him on his way except the noblest friend, one of those people who is sympathetic, charitable, truthful, sociable, patient, trustworthy, loyal, magnanimous, pure in conscience and a true friend.

23. Anyone who is seeking fame, fortune and pleasure will keep company only with people who resemble mad dogs and sly foxes: they will take for their traveling companions only people [inimical to his belief] who are cunning and depraved in nature.

24. The usefulness of the knowledge [of good) in the practice of virtue is considerable: anyone who knows the beauty of virtue will practice it, though it may be rarely. Knowing the ugliness of vice, he will avoid it, though it may be rarely. The man with knowledge of the good will listen to soundly-based praise and desire it for himself. He will listen to talk of evil and desire to avoid it. From this premise it necessarily follows that knowledge has a part in every virtue, and ignorance has a part in every vice. A man who has had no instruction in the knowledge [of good) will not practice virtue unless he has an extremely pure nature, a virtuous constitution. It is the particular state of the Prophets (peace and the blessings of God be upon them!) for God has taught them virtue in its entirety, without them having learned it from men.

25. It is true that I have seen among the common people some who, by their excellent behavior and morals, were not surpassed by any wise man, any scholarly, self-controlled man. But this is very rare. And I have seen men who have studied the different branches of knowledge, who have a good knowledge of the messages of the Prophets - peace be upon them - and the advice of the philosophers and who nevertheless surpass the most wicked in their bad behavior, their depravity, both internal and external. These are the worst of all creatures. This is very common and I therefore perceive that these two [moral attitudes] are a favor which is granted or withheld by Allah the Almighty.

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Reference:
Ibn Hazm on Knowledge
Author: Ibn Hazm al-Andalusi
Source: Al-Akhlaq was-Siyar (trans. M Abu Laylah)

Ibn Hazm on Knowledge part 1

Ibn Hazm on Knowledge part 1

1.If knowledge had no other merit than to make the ignorant fear and respect you, and scholars love and honor you, this would be good enough reason to seek after it. Let alone all its other merits in this world and the next!

2. If ignorance had no other fault than to make the ignorant man jealous of knowledgeable men and jubilant at seeing more people like himself, this by itself would be reason enough to oblige us to flee it. Let alone the other bad results of this evil in this world and the next!

3.If knowledge and the action of devoting oneself to it had no purpose except to free the man who seeks it from the exhausting anxieties and many worries which afflict the mind, that alone would certainly be enough to drive us to seek knowledge. But what should we say of the other benefits too numerous to list, the least of which are the above-mentioned, and all of which accrue to the knowledgeable man. In search of benefits as small as these the petty kings have worn themselves out in seeking distraction from their anxieties in games of chess, dicing, wine, song, hunting expeditions and other pastimes which bring nothing but harm in this world and the next and absolutely no benefit.

4. If the scholar who has spent long peaceful hours [at his studies) stopped to think how his knowledge has protected him against humiliation at the hands of the ignorant, and against anxiety about unknown truths, and what joy it has brought him by enabling him to solve problems which others find insoluble, he would certainly increase his expressions of gratitude to Allah and rejoice more in the knowledge that he has and desire even more to add to it.

5.Anyone who spends his time studying something inferior, abandoning higher studies of which he is capable, is like someone who sows corn in a field capable of growing wheat, or who plants bushes in a soil which could support palm trees and olives.

6. To spread knowledge among those incapable of understanding it would be as harmful as giving honey and sugary confections to someone with a fever, or giving musk and amber to someone with a migraine caused by an excess of bile.

7.A man who is a miser with his knowledge is worse than a man who is a miser with his money, for the money-miser is afraid of using up what he possesses but the knowledge-miser is being mean with something which does not get used up and is not lost when it is given away.

8. Anyone who has a natural inclination towards a branch of knowledge, even if it is inferior to other branches, should not abandon it, or he would be like someone who plants coconuts in al-Andalus or olive trees in India where neither would produce fruit.

9. The most noble branches of knowledge are those which bring you close to the Creator and help you to be pleasing to Him.

10.When you compare yourself with others in matters of wealth, position, and health, you should look at people less favored than yourself. When you compare yourself with others in matters of religion, knowledge and virtue, look at people who are better than yourself.

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Reference:
Ibn Hazm on Knowledge
Author: Ibn Hazm al-Andalusi
Source: Al-Akhlaq was-Siyar (trans. M Abu Laylah)