On the Day of Judgement (Yawm ul-Hisaab) Allah will question each and every one of us concerning our actions. For this reason, it is absolutely imperative that our actions (a'maal) are based on His commands and rulings (ahkaam). Allah says in the Qur'aan:
“So whosoever does a good deed equal to the weight of an atom shall see it. And whosoever does an evil deed equal to the weight of an atom shall see it.” (Az-Zalzalah)
And He says: “By your Lord! We shall certainly question them all, about what they used to do.” (Al-Qur’aan)
Actions are of three types: (1) actions of the heart, (2) actions of the tongue, and (3) actions of the limbs.
Actions of the heart (‘amal ul-qalb)
Actions of the tongue (‘amal ul-lisaan)
Actions of the limbs (‘amal ul-jawaarih)
Believing (Imaan), fearing (khawf), hoping (rajaa’), trusting (tawakkul) and doubting (zan) are examples of actions of the heart. [i] Testifying, talking lecturing and speaking are actions of the tongue. Walking, eating, listening, fighting and traveling are actions of the limbs. So on the Day of Judgement Allah will account us for everything we say and do, and what we believe.
Every single action that you do on a daily basis falls into one of the following five categories:
Haraam (prohibited)
Fard (obligatory)
Makrooh (disliked)
Mandoob (recommended)
Mubaah (permissible)
For example, what you were doing prior to reading this article would have either been obligatory (like praying), recommended (like reciting the Qur’aan), permissible (perhaps eating a fruit), disliked, or, Allah forbid, something haraam.
Seeking knowledge to achieve the objective:
Our ultimate aim (ghaayah) in life and target (hadaf) is to acquire the pleasure of Almighty Allah. In order to please Him, however, we must avoid what is haraam and disliked, do what is obligatory (fard) and strive to do the recommended (mandoob).
But to do what is obligatory and abstain from haraam, you must first know what is obligatory and prohibited, and this can only be accomplished by seeking knowledge and studying the Deen (Islam). The Messenger of Allah (pbuh) said:
“Seeking knowledge (of Islam) is obligatory (fareedah) upon every Muslim.”
The knowledge which the Prophet (pbuh) was referring to - according to ‘ulamaa - is the knowledge of halaal and haraam; or in other words, knowledge of what is obligatory to do (fard), abstain from (haraam) and believe in (e.g. concerning Allah, His Attributes, the Hereafter, etc.).
So the sole purpose of seeking knowledge is to know what you are obliged to do, and forbidden to do, in order to please Allah and thereby attain Jannah. In other words, we seek knowledge in order to worship Allah through our actions (i.e. ‘ibaadah) and consequently fulfil our purpose in life - that is, attain His pleasure.
Seek knowledge > to do fard, avoid haraam > please Allah:
Sadly, many individuals have a rather different intention when it comes to seeking knowledge. It is reported in the Sunan of Ibn Maajah that Allah’s Messenger (pbuh) said:
“Whoever seeks knowledge in order to debate with the foolish (persons), or to challenge the ‘ulamaa (scholars), or to impress the people, he will be in the Fire (Hell).”
Some people acquire knowledge in order to impress others, or to be referred to as scholars or Imaams. [ii] Others are only interested in learning particular statements or arguments to defend their sect or practices (traditions), or to justify their manhaj (methodology). And there are other individuals who seek knowledge purely to argue with and debate ‘ulamaa and du’aat (activists), and to attempt to refute their ideology, as it entails hardship, suffering, persecution and sacrifice for the sake of Allah - all of which they dislike. [iii]
So it is important that one has the right intention when seeking knowledge and is prepared to follow the truth (haq), even if it appears to be inconvenient or difficult to follow. [iv]
The means of seeking knowledge:
As already mentioned, you should seek knowledge with the intention to fulfil your obligations (faraa‘id) and thereby worship Allah and consequently attain His pleasure.
But for your worship (‘ibaadah) to be accepted, you must first develop sincerity (ikhlaas) by purging your heart and soul (nafs) of any deviant or personal desires, and by having the correct intention (niyyah). Allah says:
“And they were commanded not, but that they should worship Allah sincerely and exclusively…”
Safar (traveling) is one of the things that exposes a person’s true personality, character and deficiencies. It teaches patience (sabr), reliance on Allah (tawakkul), steadfastness (thabaat) and brings out one’s inner sentiments and shortcomings. In fact, ‘safar’ (travelling) was called safar because it reveals (yasfiru) a person’s true nature and character.
While travelling one is far away from familiar surroundings and everyday luxuries. The musaafir (traveller) temporarily becomes a stranger (or foreigner): they are away from home, family and friends; have insufficient finances; limited access to toiletries and sanitation, and so on. It is under these strenuous circumstances that a person’s real personality and character are revealed.
It is famously reported (in the books of hadeeth) that a man once praised a witness in front of ‘Umar bin al-Khattaab (RA). The Sahaabi (Companion) then asked the man if he had actually travelled with him, to which he said ‘no’. ‘Umar (RA) then said, “Then I do not think that you (truly) know him.”
Therefore, you do not really know someone unless you have travelled with them. And you cannot identify your own faults and purify your nafs until you regularly travel for the sake of Allah (e.g. in search of knowledge).
Throughout the history of Islam, it has always been the custom of our Pious Predecessors (Salaf) to travel in quest for knowledge and to accompany ‘ulamaa and their students. It is even reported that some Imaams used to travel for days on end to obtain just a single hadeeth.
By accompanying ‘ulamaa and students of knowledge they were able to perfect their character and learn the practical application of the ‘ilm (knowledge) they had acquired. Sadly, nowadays this Sunnah is beginning to fade and has practically been replaced by learning online or from books. [v]
People no longer feel it necessary to leave their homes and comfortable surroundings to attend halaqaat (circles) or accompany students of knowledge, while they can simply pick up a book or go online and ask ‘Sheikh Jeeves’ or ‘Sheikh Google’ about Islam.
As a consequence, it is now quite common to find ignorant individuals attempting to argue and debate scholars and students of Shari’ah while they themselves have never accompanied ‘ulamaa or sacrificed anything in the cause of Allah.
They seldom dispute any informative matters of the Deen, but show enmity towards any idea that involves struggling or may result in tribulations or persecution, which are, in fact, prerequisites to Jannah (Paradise). Like the Jews and Christians, they pick and choose what suits their desire, and treat with contempt that which opposes it, while claiming to be followers of the truth (haq).
So travelling (safar) to learn from ‘ulamaa (or at least their students), accompanying them (musaahabah) and attending circles of knowledge (majaalis ul-’ilm) - in the masjid or otherwise - was the primary means of seeking knowledge among our Pious Predecessors (Salaf) - whose Sunnah is binding upon the believers.
Virtues of attending circles and gatherings:
Besides being the principal means of acquiring knowledge, among the Salaf, leaving one’s home to obtain knowledge and regularly attending halaqaat (whether circles, talks, lectures, conferences or sermons, etc.) also carries many virtues.
It is reported that Allah’s Messenger (pbuh) said: “Allah makes the way to Jannah easy for he who treads the path in search of knowledge.” (Saheeh Muslim)
In another hadeeth, the Prophet (pbuh) said: “He who follows a path in quest of knowledge, Allah will make the path to Jannah easy for him. The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the heavens and the earth and even the fish in the depth of the oceans seek forgiveness for him…” (Sunan at-Tirmidhi)
As for attending circles, it is reported that he (pbuh) said: “When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah’s) mercy envelopes them, sakeenah (tranquility) descends upon them, and Allah makes mention of them before those who are near Him.” (Saheeh Muslim)
Even the one who has no intention of attending a gathering (or circle), but while passing by decides to stop and sit in, will be forgiven for their sins. The angels will say to Allah in regards to such a person: “…Our Lord, there is amongst them such and such slave who was only passing by and decided to sit with them. He (Allah) will say, ‘I also grant him forgiveness, because they are the people by virtue of whom their associates will not be unfortunate.’” (Saheeh al-Bukhaari and Muslim)
The dunyaa (world) and that which it contains is doomed, except the dhikr (remembrance) of Allah and the seekers of knowledge. The Messenger Muhammad (pbuh) said: “The world, with all that it contains, is accursed except for the remembrance of Allah, that which pleases Him, and the ‘ulamaa and seekers of knowledge.” (Sunan at-Tirmidhi)
Furthermore, another important and remarkable fact is that if one misses the opportunity to learn from an ‘aalim (scholar) but is able to accompany or learn from his students by attending their circles, he (or she) might actually comprehend the knowledge better than the one who is conveying it (i.e. the speaker). The Prophet (pbuh) said:
“It is incumbent upon those who are present to inform (convey to) those who are absent, because those who are absent might comprehend (what I have said) better than the present audience.” (Saheeh al-Bukhaari)
Those who prefer to learn their Deen from books or the internet are deprived of all these virtues. They miss the golden opportunity to be obtain the mercy of Allah, His forgiveness and blessings, as well as the supplication (du’aa) of the inhabitants of the heavens and the earth (including the fish in the sea), the ability to comprehend knowledge (better than the speaker), be in the company of angels, and have an easy route to Jannah.
The disappearance of knowledge:
The Messenger Muhammad (pbuh) foretold that a time will come when knowledge of the Deen will disappear and ignorance (jahl) will prevail. No doubt, we are living in such a time.
The ‘ulamaa of haq (truth) are being killed, incarcerated or branded terrorists or fundamentalists by kufr (non-Islamic) regimes across the world, while ignorant, ‘moderate’ (sell-out) and institutionalized Imaams are heralded as great scholars (kibaar) and ‘prominent’ Imaams. The Messenger of Allah (pbuh) said:
“Allah does not take away the knowledge by taking it away from (the hearts of) the people, but takes it away by (causing) the deaths of the ’ulamaa, until when there is no ’aalim remaining (among them). The people will (then) take as their leaders ignorant persons (juhhaal) who, when consulted, will give verdicts (fatwas) without knowledge. So they will go astray and will lead the people astray.” (Saheeh al-Bukhaari)
In such times of fitan (tribulations), if one is unable to access ‘ulamaa, the next best thing is to learn from and accompany those who have studied with an ‘aalim. [vi] If this is not feasible, then one has the permit to learn from books or other publications. However, it must be borne in mind that this is only a permit - in exceptional circumstances - and should thus not take precedence over the conventional way of learning (i.e. attending circles, etc.).
Those who prefer to sit alone at home and learn from books or the internet will only have Shaytaan as their companion and teacher, who will interpret for them what they read.
From whom knowledge is sought:
The term ‘aalim comes from the word ‘alama, which means flag or banner. Thus, the ‘aalim is not one you search for, discover or hope to stumble upon. He is like a raised banner that you can see from afar and the people hear about.
The Prophet (pbuh) said, “The ‘ulamaa are the inheritors of the Anbiyaa’ (Prophets).” So the ‘ulamaa have been left with the legacy of the Anbiyaa’ and have inherited their mission, duties, responsibilities, knowledge and character.
It was the principal objective and responsibility of the Anbiyaa’ to call their people (disbelievers) to worship and obey none but Almighty Allah and reject taaghout (that which is worshipped or obeyed besides Allah - whether kings (or queens), rulers, lawmakers, idols, Shaytaan, etc.).
They challenged the kufr (un-Islamic) systems and governments of their time, exposed the evil (munkar) in society and called people to only follow and obey the commands of Allah, and reject all other laws and systems. [vii]
As a result of their da’wah, they were ridiculed, attacked, insulted, vilified and condemned, and some were even killed, imprisoned or sent into exile. In fact, the Prophet Muhammad (pbuh) was branded a lunatic (fanatic), magician, poet and a traitor.
Similarly, the ‘ulamaa are those who expose the kufr regimes and ideologies of their time (e.g. democracy) and openly and publicly call society to embrace Islam, submit to Allah, and live by His Sharee’ah (politically and on an individual level).
Consequently, like the Anbiyaa’, they are attacked and ridiculed by the Kuffaar (disbelievers) and Munaafiqeen (hypocrites who claim to be Muslims), and are branded as fanatics and extremists.
So these are the signs of the ‘ulamaa and their unique description. A person might be a ‘scholar’ and highly knowledgeable, but he cannot be considered an ‘aalim unless he fits this description.
Today, the ‘ulamaa (most of whom are, sadly, currently behind bars) are those who are working collectively (in jamaa’ah) to establish (implement) the Sharee’ah, reject taaghout (all the apostate rulers of Muslim countries today, who have replaced the Sharee’ah with kufr constitutions and laws), and support the jihad against the present-day crusaders and apostates. Indeed, they are a minority and extremely rare.
Conclusion:
In conclusion, the main purpose of seeking knowledge is to know what is haraam and obligatory to do, in order to worship Allah and fulfil His commands.
This knowledge is acquired through safar (travelling), musaahabah (companionship) with ‘ulamaa (or their students), and attending their circles (halaqaat).
When seeking knowledge, you must be sincere and prepared to follow and accept the haq (i.e. rulings), even if you dislike it.
Be mindful of who you seek knowledge from: a person who is not engaging in the vital obligations of today (working collectively to establish the Sharee’ah) will only direct you to information, not action (‘amal). There are many learned people around today, but very few ‘ulamaa and du’aat (activists).
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FOOTNOTES:
[i] The Prophet (pbuh) said, “Taqwaa (fear of Allah) is here (pointing to his chest).” So contrary to popular belief, it is the function of the heart, not the brain, to believe, fear, hope, doubt, and so forth. Furthermore, Allah says, concerning the hypocrites, “In their hearts is a disease (i.e. hypocrisy, doubt.).”
[ii] In a famous hadeeth qudsi (whose wording is from the Prophet (pbuh) but meaning from Allah) it is reported that Allah will ask a servant on the Day of Judgement, “What did you do for Me?” The man will reply, “I acquired knowledge for Your sake.” Allah will then reply, “You are a liar! You acquired knowledge to be called an ‘aalim (scholar)!”
[iii] Concerning the Munaafiqeen (hypocrites) and their state during the Battle of Tabook, Allah says, “They hated to strive and fight with their properties and their lives in the Cause of Allah…” (9:81)
[iv] Allah says, “And it may be that you dislike a thing which is good for you and that you like a thing that is bad for you. Allah knows but you do not.” (2:216)
[v] Books and online resources are useful and good for reference purposes, but should not be the primary source of knowledge.
[vi] The Messenger of Allah (pbuh) said: “May Allah make flourish a man (person) who hears a hadeeth from us, so he memorises it until he conveys it to someone else. Perhaps he carries fiqh to one who is more knowledgeable (understanding) than him, and perhaps the one who carries fiqh is not faqeeh (a scholar).” (Jaami’ at-Tirmidhi, hadeeth no. 2656)
Therefore, it is possible that a person may possess knowledge of the Deen and fiqh, yet not be a scholar or have any formal qualifications. And it is also possible that a person may carry (or convey) knowledge to someone more learned than him.
[vii] Prophet Muhammad (pbuh) did not command his followers (Muslims) to obey Abu Lahab and be good, law-abiding Meccan citizens. On the contrary, he condemned Abu Lahab, rejected his authority (government) and called the people to worship and obey none but Allah.
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