“One of the ways to acquire proper akhlaq (character) and adab (manners) is to seek knowledge,” our teacher told us. “To seek knowledge with a scholar who has studied with someone.”

Last night, our teacher shared that advice before we started our weekly fiqh (Islamic law) class. He then shared a story with us.

“My first teacher was an ocean of knowledge, may Allah protect him. One time, while I was studying with him in the masjid, he told me to wait for him. I sat there and waited for him from `asr (late afternoon) prayer till maghrib (sunset prayer). He then came back and told me: today you learned a lesson which you can never learn in books. After that, he told me to leave.”

Reflecting on what our teacher said, along with the story he shared, I can’t help but realize how and why we, as students of knowledge wannabes, fall into many debates and useless arguments. Most of our scholars (if not all) have studied under knowledgeable shayukh (spiritual leaders) who disciplined them and taught them manners and adab before they taught them any Islamic science. They understood very well that their sincerity, humbleness, and down-to-earth attitude with fellow Muslims and everyone was far more important than memorizing volumes of books. However, they weren’t served these beautiful manners on a golden plate; rather, they went trough a rigorous process of discipline, challenge and self-evaluation. While they were memorizing the Qur’an and Sahih Bukhari, they trained their hearts and minds and rectified things within. And because Allah (swt) helped them to do that (and much more), they are now able to deal with our communities. They are able to have respectful discussions and debates with those who disagree with them. They are able to handle criticism and slander and use it as a means to become better. Most importantly, they are able to help bring goodness to their community and humanity at large wa alhamdulilah (and all praise is to Allah).

Comparing the process our scholars and shayukh went through to how we should “pursue Islamic education” is quite interesting. Most of us here in the west refer to Wikipedia or “Shaykh Google” for our questions. Some of us exert more effort and sign up for classes at our local mosques or institutes. Some even take it to the next level and committed to study under a shaykh or student of knowledge. Alhamdulilah, we are all working hard and doing our best with the kind of resources we have. But to be quite honest, taking weekend classes or attending weekly halaqas (discussion circles) will never be the same as dedicating 4-5+ years of your life for studying. Learning from books will not always humble you and shock you with the reality that there’s so much knowledge out there that you’re ignorant of. Yet…

How many of us witnessed (or even worse, got involved in) endless debates about this opinion or that fatwa (religious ruling)? How many times have we doubted the credibility of our scholars (who dedicated most of their lives for this da`wah (call to Islam)) simply because we didn’t feel comfortable with their opinion? What about when we debated our teachers and challenged them, lacking proper character? Or we started labeling people and groups and confirmed who’s going to heaven and who’s going to hell? The sad reality is that all of these scenarios have happened countless times – and continue to happen.

The Prophet ﷺ said (roughly translated): “May Allah have mercy on he who knows his worth.” As students of knowledge wannabes, we need to first and foremost rectify our intentions and humble ourselves before Allah (swt). We need to remember that any knowledge Allah blessed us with is to be used for His service and humanity but not for debates and long online arguments. We need to make sure that while we take all these classes, we simultaneously work on our own self development and purification insha’Allah (God-willingly).

May Allah (swt) teach us that which benefits us. May He grant us the sincerity and the humbleness to seek knowledge and the wisdom to practice it. May He make us amongst the scholars, or at least bless us with their company so we may learn from their manners and benefit from their training.

May He reward all of our scholars, teachers and mentors, and grant them and their families beautiful patience. May we learn to respect, appreciate, love and make du`a’ (supplication) for them.

Allahuma ameen.

Within the last decade, Muslims have experienced a massive shift in the way they study Islam. In this advanced technological age, Islamic knowledge is available for mass absorption at the end of our fingertips through online. Twenty years ago, scholars and students had to search through their books. Today’s online portal to Islamic knowledge has given students the chance to learn without leaving their homes. However, while our access has benefited us greatly, it also comes with its own pitfalls.

Online Learning:  A Reality Check

Many Muslims do not realize that studying Islam through the internet requires a lot of self-discipline. Not only do you have to sit in front of a computer (a big distraction), online students are not accountable to anyone but themselves. Those who are interested in beginning a course online need to figure out why they are willing to spend this time learning and what they wish to achieve out of it. If students do not have their intentions ironed out and their drive ready to go, they will not have the self-discipline needed to move forward properly. Studying Islam online is not the best method for everyone, so it is up to each student to prepare themselves before they commit to a program.

The most important thing students should know is that knowledge is a means, not the goal. Knowledge is a means for us to gain Jannah (Paradise), and this is how we should view it. It is also important for us as students to remember that knowledge is gained in stages. One of the righteous predecessors said, “Whoever gains knowledge all at once will lose it all at once!” Gaining knowledge is a gradual build-up which takes years. In fact some of the scholars viewed seeking knowledge as a lifelong commitment. Abdullah ibn Mubarak (rahimahullah) was asked, “How long will you seek knowledge?” His response was, “Until I die, for probably I have not yet learned the things that will benefit me most.”  Going through the stages of knowledge also requires patience and a very high commitment level to remain consistent. As online students are not accountable to anyone but themselves, they require even more patience and commitment than students who study “live.”

It is very easy to commit to online programs because of the initial hype it draws. After a few classes, the number of students slowly starts to dwindle. This initial phase is separating the committed students – those who have the self-discipline to study online – from those students who weren’t as serious or realized online studies was not for them. Students who are starting to take online classes should internalize the fact that they will be tested during these first few classes to see if they are able to commit.

The biggest drawback to studying online is the lack of interaction with a teacher. In many of the books on seeking knowledge, the longest chapter is how a student should behave with their teacher. A teacher is not only the source of knowledge, but also the source of manners. It is important for students who study online to focus on improving their character since they lack valuable interaction with the teacher face-to-face. It is said that knowledge is a tool that needs manners to make it run. The best way for students in online programs to learn manners and character is to read books and listen to lectures on the character of the Prophet ﷺ, the Companions and the lives of the scholars. Remember that knowledge and manners go hand in hand, and without manners, your knowledge will not take you far.

Etiquette for the Modern Student of Knowledge

There are countless books written on the etiquette of seeking knowledge; however much is not applicable to us in the West because we live in a different time. For most of us, we do not study at the feet of scholars, or have daily lessons in the masajid. Due to our different circumstances, we should ‘modernize’ some of the etiquette of the students of knowledge to be applicable for us now.

Netiquette

• Punctuality. We should give knowledge the respect that it is due.
• Complete focus. One of the biggest challenges for online students is focusing during their lesson and not distracting themselves with chatting, browsing and reading websites.
• Respecting your teacher. Respect for teachers is hard when you are not facing them. The student does not think about the time and effort the teacher put into preparing their lesson because it is online. Respect your teacher’s time and efforts.
• Dress to impress. If we were attending a live class, we would dress in a presentable manner. Although no one can see us at our computer, we should still look presentable because it affects how we revere the knowledge we’re seeking.
• Stay in contact with your teacher. This could be through emails, discussion forums or interacting in class.
• Do not record without permission. Students should take permission from their teacher about recording classes, even if they are not sharing it with others.
• Giving your online studies the same importance you give to “live” classes. Since our online classes are in the comfort of our own homes, it is very easy to forget that we are in a serious commitment. We should treat it as so and not as a marginal past time. Students should have the intention of starting and finishing their classes.
• Have patience with what you already know. In a lesson you may get distracted if you are devaluing a particular part of the lesson. When your teacher covers something you’ve already learned, think of the benefit of repetition and be humble: you always need more knowledge. This repetition will only make you more grounded in what you already know.

There  is much more to be said about netiquette, but these are some of the main points for online students.

Tips to Maximizing Your Online Learning Experience

• Have a “study buddy.” This will increase your motivation and keep you accountable. This person can also share notes with you if you happen to miss a session.
• Close all tabs or websites that are not related to your class until it is over. If you find this hard to do, then move the computer away from you or block all other programs.
• Take notes on paper if you know the computer will be a distraction for you.
• Do not sit on your bed or a couch when you are learning. Sit at a desk, which will help you focus more in a study-like environment.
• Prepare yourself for class like you would for a “live” class. Have your pencils/notebook ready, turn off your cell phone, and go to a quiet area.
• Keep a journal of “gems” of what you have learned to keep yourself motivated.
• Teach your family or roommates what you have learned after each session, even if it’s only one thing.
• Time management. Balance your time studying online and other life commitments to make sure you are giving each its due rights (huquq).
• Review and implement what you have learned before your next class. It is important to make sure you have enough time to understand, review and apply what you’re learning.
• Make du`a’ that Allah benefits you through your knowledge and allows you to complete your program/classes.

Insha’Allah this basic overview will help both of us maximize our online Islamic studies.

Surat Al-Fatiha Series: Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX| Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV

In Surat al-Baqarah (Chapter of the Cow), Allah subhanahu wa ta`ala (exalted is He) gives us the story of when Ibrahim and his son, Ismail, were building the Ka’bah. While doing so, they made this du`a’: “Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.” (Qur’an, 2:129)

What’s one lesson we can take from this verse? How many years before Christ did Ibrahim live? Who knows?

It was between 3,000 to 5,000 years. Can you believe that we make du`a’ and we say, “How come Allah didn’t answer my du`a’ in one week?” It took this 3,000 years for Ibrahim’s du`a’ to be answered. You should never give up on your du`a’.

In the du`a’, Ibrahim (as) gave some of the objectives of this Prophet’s role:

1. To read Your Allah’s verses to the people.
2. To teach them the book and hikmah (wisdom). Imam As-Shafi mentioned in his monumental book Al Risalah (The Message) that al-hikmah is synonymous to as-sunnah (example of the Prophet Muhammad ﷺ). Subhan Allah (glory be to God), our Sunnah is hikmah.
3. To purify them. Here we find a clear verse proving that tazkiyat al-nafs (purification of the self) is founded in our shari`ah (Islamic tradition).

In this same chapter of the Qur’an, three pages later, Allah (swt) answers this du`a’. The fact that the answer comes three pages later can show that your du`a’ will be answered quickly – although in this case it took 3,000 years! Allah (swt) says, “Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.” (Qur’an, 2:151)

See if you catch something in the answer of the du`a’. Read the du`a’ of Ibrahim and then read the answer from Allah (swt). Did you catch something? Did you see something change?

The order of the objectives changed in the answer. In His response to Ibrahim, Allah (swt) changed tazkiya from number three to number two. In Surat al-Jumu`ah, Allah (swt) says, “It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom—although they were before in clear error—”  (Qur’an, 62:2).

Allah (swt) answers the du`a’ again and He mentions tazkiya in the second place, not the third.

In Surat ali-Imran, Allah (swt) says, “Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” (Qur’an 3:164)

Why did Allah (swt) change the order? To show us the importance of tazkiyat al-nafs.

If we go to the Qur’an, what is the greatest name that anyone can ever be given? The Prophet ﷺ said in a famous hadith that the greatest name is `Abdullah (slave of Allah). This is related by Imam Muslim and it’s sahih (authentic). The greatest name that anyone can be given is Abdullah or Abdul-Rahman (slave of the Most Merciful).

In Surat al-Isra, the first verse talks about Isra wal Miraj, the Prophet’s ﷺ night journey above the seven heavens. The ulema (scholars), such as Imam Al Qurtubi, said this was the closest anyone has ever been to Allah (swt) physically. What did Allah (swt) say? “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” (Qur’an, 17:1)

In that moment when the Prophet ﷺ was so close to Allah (swt) what was the term that Allah used? `abd (slave). To show you that the greatest position anyone can ever be in this life is the slave of Allah (swt). That’s why above the seven heavens Allah (swt) said, “Glorified be the One who took His slave […]” Allah (swt) didn’t say His Prophet, His Messenger or His habib (Beloved). Allah (swt) said His slave.

As Muslims, what is a lesson that we can take from this? Maybe you think, “I shouldn’t wear hijab because I’ll be debased.” Or “I shouldn’t pray because I’ll be debased.” Or “I shouldn’t stop cussing with my fellow classmates. When we’re hanging out doing projects and they’re speaking like Dolomite, DMX, Snoop Dogg and all these wonderful intellectual leaders and philosophers of the current world, maybe I should cuss too.” When these thoughts cross your mind remember that there’s no greater honor than being the slave of Allah (swt). That’s why the Prophet ﷺ said that the closest anyone can ever be to Allah is in sujood (Muslim).

The term `abd is used many times in the Qur’an, but three times in particular to discuss the actual make-up of the Muslim personality. Now on campus you’re wondering, “Should I be active or should I be spiritual? Should I be intelligent? What should I be??”

Well, hopefully you’re intelligent – this is what you need to be first – because Allah (swt) began with knowledge before anything else: “Know that there is no God but Allah,” (Qur’an, 47:19). First you have to know it. This is an order.

We go to the Qur’an and we find that the greatest title that was given to any human being was not the MVP of the NBA or the NFL or the Bollywood Award Winner of the Year or whatever. The greatest title was `abd of Allah (swt). The Servant of Allah (swt). This is honor. We find this term `abd is used in the Qur’an in three different aspects of our tarbiyah (growth):

1. Knowledge: Allah (swt) said in Surat al-Fatir, “Only those fear Allah, from among His servants, who have knowledge” (Qur’an, 35:28).
2. Being Active: About being active Allah (swt) says, “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace” (Qur’an, 25:63).
3. Tazkiyat al-Nafs: Allah (swt) said in Surat as-Saffat about Ibrahim (as), “When he came to his Lord with a sound heart,” (Qur’an, 37:84). Then later on Allah says, “Indeed, he was of Our believing servants,” (Qur’an, 37:111).

Not everyone is going to be balanced on all three. Maybe some people are biased towards tazkiya. Maybe some people are biased towards activism. Maybe some people are biased towards knowledge. However they should recognize the importance of all three.

We go to Surah Ibrahim where Allah (swt) combined all three in one verse. He said, “Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky?” (Qur’an 14:24). Ibn Abbas said this verse is a simile for the believer. The good word is ‘la ilaha illa Allah‘ (there is no God but Allah) and the tree which this good word is affecting is the believer, the Muslim.

And what is the foundation of a Muslim, as compared to the roots of a tree? The Prophet (saw) said, “Indeed in the body there’s a piece of flesh. If it’s corrupted the whole body is corrupted. If it’s sound the whole body is sound. Indeed this is the heart,” (Muslim). As the foundation of the tree is the roots, the foundation of the Muslim’s personality is their heart.

And what are the branches that are shooting out of the tree of the believer? What do you think? Their actions. Subhan’Allah look at the beauty of the Qur’an. Maybe we read this verse a million times and the only thing we thought about was talking, in that when I talk my speech will plant a seed and so forth. That’s true, that’s one tafsir (interpretation) of this verse. But how many of us read this verse and understood that in this one small verse Allah (swt) is giving the complete personality of the Muslim? Knowledge because you have to have knowledge to say “La ilaha illa Allah, there is no deity worthy of worship besides Allah”; spirituality if your foundation is firm, and reaching branches if you are active. So the Muslim personality has all three.

We move to some other verses in the Qur’an. Sometimes Allah (swt) swears in the Qur’an to emphasize things. This is called al-qasim (the oath). For example, we do that too. How many of you play basketball? I play basketball, or I used to until I got older. You know how in sports there is a foul and it’s in question, what someone will say to emphasize their position?

“I put that on my mama, man! I swear by my mother!”

Alhamdullilah (praise be to God) Muslims don’t say that, we’re talking about other folks. We’re not talking about ourselves hopefully. Because the Muslims should only swear on Allah – to swear on something else is considered shirk.

In the Qur’an sometimes Allah (swt) swears to emphasize things. For example, He says “By the morning brightness. And [by] the night when it covers with darkness. Your Lord has not taken leave of you, [O Muhammad], nor has He detested [you],” (Qur’an 93:1-3).

Allah (swt) swears by the mountain (Qur’an, 52:1). Allah (swt) also swears by the setting of the stars: “By the star when it descends, your companion [Muhammad] has not strayed, nor has he erred,” (Qur’an, 53:1-2).

In many places in the Qur’an Allah (swt) swears to emphasize points, and after the oaths has an answer. This is called jawab al-qasam (answer to the oaths). Subhan’Allah there’s one very beautiful chapter where Allah (swt) swears in a way that He doesn’t swear anywhere else in the Qur’an. Usually Allah (swt) will swear two or three times and then He answers it, like in Surah Al Waqiah: “Then I swear by the setting of the stars, And indeed, it is an oath—if you could know—[most] great. Indeed, it is a noble Qur’an,” (Qur’an, 56:75-77) But in this Surah, Allah swears seven or nine times:

“By the sun and its brightness

And [by] the moon when it follows it

And [by] the day when it displays it

And [by] the night when it covers it

And [by] the sky and He who constructed it

And [by] the earth and He who spread it

And [by] the soul and He who proportioned it

And inspired it [with discernment of] its wickedness and its righteousness

He has succeeded who purifies it,

And he has failed who instills it [with corruption].”

(Qur’an, 91:1-10)

Allah (swt) swears by the sun, the moon, the night and day, the heavens, the earth and the One who spread the earth and the One who shaped the soul of the human being and inspired it about good and evil. Then the answer after all of this is what? Indeed successful is the one who purifies it. “It” has to go back to a noun, and that noun is the soul.

“He, The Most High, showed us through His clear verses that nations He has honored do not perish or fall from greatness. Their names are also not erased from the tablet of existence, except by their deviation from the ways Allah established on the foundation of extensive wisdom. Allah does not change a condition of a people to honor, authority, luxury, living, safety and comfort, until those people change what is in themselves – through illumination of the mind, soundness of thought, and depth of vision; from taking lessons from the actions of Allah with previous nations, and reflecting on the situation of those who joined forces against the path of Allah – for they were destroyed – and those who neglected the practice of justice, and left the path of insight, resolution and wisdom – for they were ruined.

Unite together in commitment to righteous work, truthfulness of speech, soundness of the heart, chastity in the face of desires, and protection of truth, standing for its victory, and cooperating in its protection!”

As there were literally no comments in response 🙂 a number of us felt it might be beneficial to highlight some reflections in a separate, shorter, more casual piece. I hope insha’Allah, by sharing some thoughts on this piece, we can all take a moment to reflect internally on our own understanding of Islam.

I found it very interesting in thinking about the times that al-Afghani lived in, as he witnessed the colonization efforts in the Muslim world, that he was able to point a finger inwardly at the ummah itself and ask, “What are we doing wrong?” Subhan’Allah, after he expressed the pain and anguish that everyone feels in witnessing “the fallen condition” he called proactively to taking steps in “changing what is in ourselves.”

The first thing he says we need is: illumination of the mind, soundness of thought, and depth of vision. Al-Afghani  emphasizes the subject of our own understanding three times – the power of our minds is at the core of our reform. Before even sincerity and struggle, he emphasizes the significance of our understanding and insight. It reminded me of how our teachers would emphasize that sincerity and spirituality founded on the wrong understanding of Islam is not enough. Activism and struggle with the wrong understanding of Islam is dangerous. When otherwise religious and practicing Muslims are experiencing serious issues of failure in their efforts, one of the first places to look at reevaluating is their Islamic Understanding.

Our teachers would also emphasize the difference between information and understanding. Someone can have memorized much while understand very little. As such, the difference between fahm (understanding) and`ilm (knowledge), can be the difference between success and failure, when it comes to applying our Islamic references to guide and solve challenges in the real world. Even the word Faqih (Islamic Legal Jurist) comes from the root faquha which means to understand so deeply that understanding becomes second nature to the person. The idea of ‘baseera’ or ‘vision’ is also significant. The very word implies having extra understanding and insight. How does one person have more ‘baseera’ than their peer? Subhan’Allah, baseera is a blessing – something Allah subhanahu wa ta`ala (exalted is He) gives to some people.

When I reflect on what previous scholars have mentioned, I find that there are a number of components that are always echoed when it comes to attaining an inspired understanding:

1. Sincerity in only seeking His Face, while making du`a’ for increased guidance and understanding.
2. True Love for the sake of Allah for the people we hope to genuinely help and empower through Islamic values and teachings. (Remember that the Prophets loved their people, and our Prophet’s ﷺ title was ‘Mercy to the Universe,’ this includes Muslims, non-Muslims, plants and animals.)
3. Extensive research and sacrifice in seeking all related beneficial knowledge with an open yet justly critical mind, and,
4. Experience in dealing with the people and knowing deeply the subtleties of their situation.
5. Being practitioners of the truth that we preach to others in worship, in embodying excellence in noble character, and in patient perseverance in hard collective work.

Looking at the rest of the bolded text (as well as some of his other writings) al-Afghani himself also points to the significance of these points. Subhan’Allah, there are clearly many in our ummah who try to practice these points and end up with very different conclusions, with very different understandings. That’s why al-Afghani’s call to look at history is really interesting. He wants to see who Allah (swt) gave victory and success to… What were their qualities? What type of understanding did they have? Students and activists all around the world are hoping desperately to be of those who practice the best understanding of Islam for their times, so they can be a source of healing and light for the world they live in. The Qur’an itself points to the fact that there is a concept of increased guidance.

“And Allah increases those who were guided, in guidance…” (19:76)

Therefore we can be better than we are now. We can be more guided as individuals and as a community, insha’Allah.

When I think about al-Afghani’s advices and applying them today in my own context, I have to wonder what are we – the “religious practicing Muslims” doing wrong? While I am actually generally very optimistic and positive about how Muslim communities in the West are progressing and growing in maturity, I still know inside that we can be doing much better. We have the potential, the freedom of mobility and action, and the resources for exponential growth. I have heard estimates that say only 5% of the Muslim community actually attend the masajid in America. And from that 5% how many of those people (young and old) are involved with drugs, and other forms of addiction or live in terrible family circumstances such that they are inhibited from educating and developing themselves holistically and contributing positively? There are so many non-Muslims out there, who accept tawheed (The Unity of God), accept Jesus as a Prophet, declare that they are searching for religion, even saying “I think Muhammad ﷺ was a Prophet,” and yet end with, “but I don’t know if I want to be a Muslim.” They hang around the MSAs, even come to Friday Prayers, but then disappear without a trace. In times of peace and freedom in Islamic history, dating from the Madini period, the unrestricted peaceful da`wah of Islam is meant to grow in waves, with the blessing of Allah (swt) as He states:

“And you see the people entering into the religion of Allah in waves.” (110:2)

I think about where our waves are. We have a handful of communities who really do have a remarkable impact while others seem to have waves leaving the masjid. Our situation reminds me of Dr. Sherman Jackson’s statement, “The greatest threat to any religion is apathy born of irrelevance.” I was inspired by Tariq Ramadan’s Radical Reform (which I didn’t find very radical and would humbly re-title The Case for Context (al-Waaqi‘) in Modern Islamic Jurisprudence and Transformational Reform). There is a statement he makes in the introduction that I hope we can think about: “What is required is not, in each scientific field, to try to adapt to social and scientific evolutions, but rather to offer an ethical contribution, more soul, humanity, and positive creativity to societies, to the sciences, and to human progress.”

Another important aspect to this work is how he doesn’t use the term “Sacred Knowledge.” Perhaps you have seen the term used to identify students of Islamic Studies before, yet in reflecting on this term, I find that despite its positives, it can be misleading, limiting, and possibly even disempowering to our community. First, there is no Arabic equivalent, so it is a mistranslation of ilm. I have never heard in Al-Azhar or else-where any references to “al-`ilm al-muqaddas” which is what “sacred knowledge” would be in Arabic. Second, the Prophet ﷺ taught us to pray for ‘beneficial’ knowledge. Third, fiqh and tafsir are not sacred nor are they absolute though they may derive from sacred and absolute sources. They are human endeavors, even by their own Arabic definitions. They are fields that deserve much respect, but they are not ‘sacred’ like the Qur’an is. This is important because it means that the ‘student of knowledge’ is one who seeks ‘benefit’ for humanity be they from Al-Azhar studying Fiqh, or Harvard studying Psychology – and ideally we would love for Azhar to “meet” Harvard. It is no wonder that scholars of fiqh in the past were also experts in sociology, astronomy, chemistry, business and other sciences. While the scholars of old are reported to have lectured to thousands, to crowds, to waves of people – I cannot help but think what stops thousands from flocking to the Western masajid today where people are free to come?

Islam, during its better times in history, was understood in such a comprehensive way and the purpose was so absorbed, that they lived in a state of experiential iman, rather than just experiencing iman. Al-Afghani told us to look to the past, and when I do, I see that civilizations’ progress occurred by those who felt it was their duty to work and study for it, those who understood all truths discovered in the world are meant to be used for the ‘benefit’ of the people. I see historically entire non-Muslim nations who immigrated to Muslim lands so they could benefit from the ‘civilizational’ progress of the Muslims, and benefit from living amongst them. It wasn’t just about the waves of converts and waves of practicing Muslims, but also the waves of non-Muslims who found it in their own interests to live as neighbors to Muslims, because of the Muslim contribution to an ethics-based civilization. It means today that every educated Western Muslim in almost any field can potentially be a an active participant in creating ‘beneficial’ scholarship, contributing both to their field of study and to the people, creating related programs that help heal, and even positively transform society using Islamic ethics as their anchor. I am reminded of Dr. Ismail Faruqi’s (may Allah have mercy on his soul) project in the 1980’s, the “Islamization of Knowledge,” and reflect on what Dr. Heba Ezzat refers to as “Post-Islamization of Knowledge.” I think of Dr. Taha Jaabir al-Alwani’s emphasis on using Qur’anic principles in discovering modern solutions. There are clearly many others who have projects and praiseworthy efforts I have not mentioned due to space. It seems all of these people, who have various approaches are really trying to find an increased understanding of Islam for our times.

How is this all related? When I read al-Afghani’s call for baseera (vision), I think of two words “relevance” and “empowerment.” When I look at what Imams and thinkers today are emphasizing, and what scholars in the past practiced, I notice “relevance” and “empowerment.” When I look at what disenchanted young Muslims and interested-but-on-the-fence non-Muslims are calling for locally, and even what uninterested non-Muslims ask about, it has to do with the relevance of Islamic teachings and ethics in addressing current issues and the empowerment of local communities to live meaningful and fulfilling lives.

So I can’t help but think that two essential ingredients for our articulation of Islam in the West in order to represent a better understanding of Islam are “relevance” and “empowerment.” Islam was meant to be relevant for all times. Islam was meant to empower people in all places. We have the legal flexibility to be relevant, and we have the Maqasid ash-Shariah (Greater Objectives of Islamic Law), Kulliyat al-Qu’ran (General Qur’anic Principles) and our volumes of Ahadith (Prophetic narrations) to guide our efforts in empowerment. The next step for you and me is to go back to our local masajid, organizations, and educational institutions and figure out a way for us to be genuinely more relevant and empowering (based on the five humbly suggested components of seeking baseera) to the communities we serve. Each of us has a responsibility to explore, study, experience, and give in a relevant and empowering way. May Allah (swt) grant us increased fahm and baseera so we may think, live, and work in the way that pleases Him the most. May we uphold the legacy of “Rahmatan lil Alameen” (Mercy to the Universe) in our times. May our understanding and actions bear testimony to the truth of our call. May we truly be ‘Witnesses for Mankind.’

Recently, my interest in studying Islam in depth has grown, and I’ve been reading some books on a number of topics in the Islamic Sciences.  While I hoped that my studies would bring me to a higher level of iman [faith] and a closer relationship with Allah, I feel that the opposite may have happened.  Some of the opinions of the classical scholars, especially in regards to non-Muslims, the treatment of women, rules of slavery, and so forth have really affected my iman in a negative way.  What are your thoughts on this?

Answer:

First of all, I want to say that this is a very honest expression of feeling and is one that I believe many students experience as they set out on the path of talb al-ilm [seeking knowledge].  Here are a few general suggestions for one who may be feeling troubled in this way:

— Fortifying oneself spiritually: It’s not a guarantee that the more one studies the Islamic sciences, the more one will increase in iman.  Studying must be coupled with many other factors, both internal and external, that are conducive to coming closer to Allah.  It is for this reason that while a person is studying, they must also fortify themselves with du`a’ [prayer], dhikr [remembrance of Allah], and types of worship that helps to nourish them spiritually and keep their iman in a state of health.  It is all too easy to fall into the details of “data”— issues in Fiqh [jurisprudence], rules and details in Nahu [grammar], etc. — and lose any taste of “ma’rifah” [gnosis or insight].

— Staying strong when confronted with obstacles:  It may be that these feelings of frustration and confusion—or perhaps even anger, betrayal, resentment—are a means by which Shaytan is coming between you and your studying, to cause you to give up, distance you from your deen, or give you a feeling of bitterness and distaste for learning more.  Just be aware that Shaytan comes to the student of knowledge from a different direction than he would another person.  Realize also that the goal of this learning is the worshiping of Allah with ihsan [excellence and perfection].  Realize the heaviness and the weight of that goal, and measure the other things you come across with that.

— Distinguishing between ihtiram and taqdees of our tradition:  This is such a beautiful point, which Imam Suhaib mentioned in one of his classes. We need to make a distinction between having a loving respect and honor for our scholarly tradition [ihtiram] and making it something sacrosanct, immutable, or ‘holy’ – that is above critique or change.  The first allows us to benefit from our tradition, while at the same time making it a viable and vibrant system that can be applied in our time and context.  The second is very problematic because it compels us to accept, without criticism, things that may be subjective or open to more than one interpretation or understanding.

— Understanding things in a greater context:  A cursory look at tafaseer [commentaries of the Qur’an] throughout the ages illustrates how interpretation and understanding of the sacred texts have a direct relationship with the historical, cultural, and social dimensions at work during the time in which a particular scholar lived.   We should realize that every human being looks at things through the scope of their own experiences and should take that into consideration when studying a scholar’s work.  Further, we should be aware that we also, in studying the tradition, are using our own ‘lens’ of being from the 21st century, having a Western perspective, etc. whether that is something conscious or unconscious on our part.

— Realizing that scholars make mistakes: This does not take away from their contribution to Islam or the significance of their efforts.  It is interesting to note that the opinion of the jumhur [vast majority of the scholars] is that only the prophets are ma’sum [sinless]; and that even a waliy—someone who has an intensely close relationship with Allah and is given that special rank—can commit sins or mistakes. “Every one of the children of Adam is a sinner; but the best of sinners is the one who repents.” (Tirmidhi, Musnad Imam Ahmad)

— Adab with our teachers and scholars: I heard a teacher explain the importance of adab [etiquette] towards our teachers and scholars in a very insightful way.  He said that that honor, love, and respect we are showing is not towards that person himself, but towards the knowledge they house inside as vessels of the Qur’an and the sacred sciences.  Just as we would show care to a book that has enfolded in its pages precious words or verses from the Qur’an, or would preserve a room that contains volumes of knowledge, it is the same with an individual of ‘ilm [knowledge], past or present.

Also, the scholars who came before us have a ‘haq’, a due right over us, in that we build on their knowledge and their studies.  It is from their dedication, passion and devotion, their countless written pages, their students, their analysis, their foundation, that we build and that we can intelligently assess and critique.

It is from this adab that we do not intentionally seek out a scholar’s mistakes, that we ask that Allah forgives their mistakes and missteps, and that we do not dismiss the corpus of a scholar’s works because they may have erred in some things.

While studying the rulings of tahara [ritual purification] in the Shafii‘ school, a student will learn that once a body of water reaches over qullatayn (about 216 liters, basically what is deemed a ‘large amount’), then even if an impurity enters that water, it is still considered pure and purifying.  Perhaps we should try to have the same outlook with the scholars that came before us, who are considered walking ‘oceans’ of knowledge.  If some mistakes or errors are present in their work, it does not mean that we cannot benefit from the rest.

— Patience, humility and perspective when studying: It’s important to remember that we are still beginners on this path, and it is good for one’s soul to be humble, to give benefit of the doubt, and to suspend judgment until one studies more, discusses with one’s teachers or other advanced students, and digests, reflects and thinks deeply about the matters at hand.  I’m not saying that one should immediately stifle or reject natural feelings and responses that come about when reading something that seems objectionable, but simply that one should assess those feelings calmly and draw conclusions rationally and without hastiness.  The Prophet Muhammad ﷺ is reported to have said, “Calm deliberation is from Allah, while hastiness is from Shaytan.” (Bayhaqi)

— Du`a’: Two of the most powerful du`a’ for a student to make are the following:

Allahumma allimna ma yanfa’unaa wanfa’naa bima allamtanaa wa zidnaa ‘ilmaa.

O Allah, help us learn what is beneficial to us, help us benefit from what You have enabled us to learn, and increase us in knowledge.

Allahuma arina al-haqqa haqqa warzuqna tiba’ahu; wa arina al-batila batila warzuqna ijtinabah.

O Allah, allow us to see the truth as truth, and grant us the strength to follow and abide by it, and allow us to see falsehood as falsehood and grant us the strength to remain away from it.

In closing, I ask that Allah bless your noble efforts to learn more about Islam, and make them a means of your spiritual elevation.  May He make the knowledge you acquire nothing other than a means of drawing nearer to Him and increasing in love for Him, fear of Him and hope in Him.  Ameen.

Allah knows best.

by Kanika Aggarwal

“Knowledge is power.”

How many times in our lives have we heard this phrase? How many times have our parents, teachers, elders stated this same thing over and over again? This quote by Sir Francis Bacon emphasizes that when you have knowledge, you have authority. It alludes to the fact that there is something about acquiring knowledge that gives you a controlling influence. But more importantly, this is a non-Muslim phrase which has only been around since 1597.

The teachings of religion of Islam came to us well over 1400 years ago. From the beginning of revelation, there was an emphasis on seeking and acquiring knowledge. I remind you that the first words of revelation were “Read!”

“Recite in the name of your Lord who created.” [Qur’an, 96:1]

The intention of this article is not so much to remind you the importance of seeking knowledge. It is assumed that we know as Muslims that we have been commanded to seek knowledge.

The quest for knowledge is a compulsion on every Muslim. [Hadith Hassan]

Note: The knowledge referred to above is knowledge in deen because that is the only knowledge that is wajib (compulsory).

The main goal of this article is to motivate you to continue to seek Islamic knowledge, and to encourage you to take joy and pride in doing this act of worship, because we can understand from various Qur’anic statements and ahadith (statements of the Prophet ﷺ) that there are definite returns for these efforts in the form of rewards and blessings from Allah.

Raised Status and Rank

“Allah will raise those who have believed among you and those who were given knowledge, by degrees.” [Qur’an, 58:11]

Let us take a hypothetical scenario where you work for a reputable company. One day your boss entices you with a promotion upon completion of a certain project under your lead. I guarantee you would put your heart and soul into getting that promotion. Well, Allah wants to give you a promotion, not just in this dunya but in Jannah (Paradise)! Scholars agree that the term “high ranks” in this statement refers to bounties in this world and the Hereafter. Just because the promises of Jannah are intangible at the moment should not allow us to ignore such a huge blessing of seeking knowledge. We have to believe in the ayat (verses, signs) of our Lord.

Superiority over all beings

“And He taught Adam the names – all of them. Then He showed them to the angels and said, ‘Inform Me of the names of these, if you are truthful.’ They said, ‘Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.’ He said, ‘O Adam, inform them of their names.’ And when he had informed them of their names, He said, ‘Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.’ And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated…” [Qur’an, 2:31-34].

When Allah taught Adam (`alayhi assalam – peace be upon him) the names of all things, He asked the angels and Iblis (who had reached the level of angels) to prostrate to Adam (as). I remind you that angels are pure creations of Allah. They are made of light, are in complete obedience to Him and are doing tasbih (glorifying Allah) at all times. Such a pure creation of Allah was commanded to show respect to our ancestor Adam (as), who was made of clay and was prone to sinning. This prostration was performed as a form of respect and took place based on one and only one factor: knowledge.

In one of Michelle Obama’s speeches at an all-girls’ high school, she told the students that she was where she was only because of education. Even in this dunya, the way to gain superiority over other human beings is through knowledge – you get a better income, you enjoy a more luxurious lifestyle, you have a higher reputation in the society. But to be higher in front of Allah you have to be knowledgeable in your deen, and this is how you will truly become superior to all other creations of Allah.

Scholars truly understand the Qur’an

“And these examples We present to the people, but none will understand them except those of knowledge.” [Qur’an, 29:43]

Scholars agree that this ayah is actually referring to all people of knowledge (and not just the scholars). People of knowledge who read, learn, andunderstand the Qur’an are the ones who truly comprehend the parables it contains. The parables mentioned in the Qur’an are important in telling us which actions are harmful to our akhira (Hereafter) and hence should be avoided. They also guide us in which actions are more rewarding than others, so that we can strive to do them.

Sign of Allah’s love for a person

“Whosoever Allah wishes good for, He gives him understanding (fiqh) of the Religion.” (Bukhari and Muslim)

As children we are always looking for signs of love from our parents. If a parent buys gifts for their child, the child is assured that their parents love them. Love and compassion from parents makes a child feel happy and special. Allah tells us through the Prophet ﷺ that if He loves us, He gives us understanding of the religion of Islam. The difference is that the love of Allah is far greater than anybody else’s love. Acquiring the love of Allah is the ultimate goal of this life.

However, this love does not come without striving, trying hard and putting in a lot of effort. You have to earn the love of Allah by striving to gain Islamic knowledge – even if there are not many resources around you, even if the knowledge seems hard to retain, even if there are many distractions around you.

Statement of Imam Shafi’i

“After the obligatory deeds, nothing is more beloved to Allah than studying knowledge.”

While this statement holds the obvious meaning of how much Allah loves for a person to seek Islamic knowledge, it also a much deeper implication. The process starts off by gaining knowledge that is absolutely essential for a Muslim to perform their obligatory deeds. Once a person gets accustomed to performing obligatory deeds and does not find them burdensome, then because of the impact of knowledge, they will automatically do acts that are more than obligatory.

Let us take an example of a sister who finds is hard to pray two sunnah rakat (units of prayer) at the time of fajr. She skips the sunnah rakat, prays the obligatory units quickly, and jumps back into bed. She takes a class where she learns of the great blessings of praying the sunnah units of fajr prayer. After gaining knowledge, she makes it a point not to miss her sunnah units of prayer.

Hadith of Abu Darda

“If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man.

The superiority of the learned man over the worshipper is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes a big fortune.” [Abu Dawud]

This hadith outlines multiple blessings of seeking knowledge, but we will concentrate on two main benefits. The two main benefits of treading on the path of knowledge are the protection of angels and the du’a of Allah’s creatures. Angels provide protection in two ways: they lower their wings for a student of knowledge (i.e. they allow the student of knowledge to walk over their wings, much like a red carpet), and out of respect for the student of knowledge, they stop flying until the student has passed them. Allahu Akbar! Despite the purity of the angels, knowledge allows us to gain a higher rank than them in the eyes of Allah!

The inhabitants of the heavens and the earth make du’a for the student of knowledge. This includes the du’a of the angels and all other creatures on this earth, such as ants and all the fish in the sea. This is a great honor for children of Adam (as)! Striving for knowledge is one of the best deeds we can do to attain mercy of Allah.

Statement of Ibn Hazm (may Allah be pleased with him)

“If the learned ponders how the hours he spent learning saved him from the humiliation of being dominated by the ignorant and from the distress of having no access to the facts, and how those hours provided him with the joy of discovering that which is hidden from others, he would excel in praising Allah, the exalted, full of majesty, and would be more pleased with the knowledge he has and would deepen his desire to increase his knowledge.”

This is a beautiful statement by Ibn Hazm (ra). The direct implications of his statement are obvious. Possession of knowledge will save us from the humiliation of being dominated by the commands of ignorant people. Moreover, possession of knowledge will save us from the distress of having no access to reliable and authentic information. Furthermore, possession of knowledge will give us the joy of knowing that which others do not know. Correct knowledge allows us to worship our Lord in a better manner, a manner which pleases Him. Once we have the knowledge, we will become even more pleased with its advantages and benefits in our lives. This would deepen our desire to gain more knowledge. It is a sweet yet vicious cycle, which takes initial effort and indulgence, but once we taste the sweetness of knowledge, we become addicted!

Are you satisfied?

“Two persons are never satisfied, one who is seeking knowledge, and the other who is seeking the world.”

(Note: there is a disagreement about the above statement. Some say this is a hadith, and some say it is a statement of Ali (ra). Either way, we concern ourselves with the beneficial message of this statement.)

We have a choice in this world. We can either get addicted to this dunya, which we will leave after 60-80 years of life along with everything in it, or we can get addicted to seeking knowledge, which will reap heavy rewards on the Day of Judgement. The path of this dunya leads us away from Allah, and the path of knowledge leads us towards Allah. Likewise, the path of this dunya destroys our Hereafter, and the path of knowledge secures our Hereafter. The choice is entirely ours.

When should you be jealous of others ?

“No one should be jealous of anything except two people – a man whom Allah has blessed with knowledge and he teaches it; and a man who has money and he spends it in the sake of Allah.” (Bukhari)

This hadith alludes to the etiquettes of seeking knowledge. Prophet Muhammad ﷺ is saying we should not get envious of others for anything other than two things, one of them being knowledge. Observing other people who have knowledge of the Qur’an and the Sunnah should make us feel envious; the idea is to use this feeling as a motivation to gain knowledge. This hadith does not imply that we question Allah’s decree as to why He made the other person knowledgeable and why we were not given similar knowledge. Instead, we should ask Allah to make us learned in our deen.

“My Lord, increase me in knowledge.” [Qur’an, 20:114]

Conclusion

I hope this article has served as a motivation to continue seeking knowledge because of the numerous benefits and blessings associated with it. Seeking knowledge will help us appreciate our deen, better our connection with Allah, and allow us to find solutions to our problems from the Quran and sunnah to simplify our lives.

The next article will address the role of women in seeking knowledge and some practical ways by which we can seek knowledge in North America bi’ithnillah (by the permission of Allah).