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‘You Must Be a Millionaire By Now Anyway!’

بسم الله الرحمن الرحيم

I briefly met one of my former students today, and he began by asking about my car.
It’s funny how the student-teacher relationship evolves into mutual friendship outside the class setting, yet amazing in a way too. It’s got quite a lot to do with the way the teacher treats his/her students in the classroom.

Anyway, during the course of our brief conversation, he jokingly asked, ‘Why didn’t you get a Lambo instead?!’ To which I retorted, ‘Yeah, if you’d have been willing to pay for it!’
He then went on to ask me the approximate price of a Lamborghini (which he genuinely had no clue of), and so was shocked when I told him. The light-hearted conversation continued, and it became apparent to me that he was slightly out of touch with financial matters in general life. He said (pretty seriously), ‘Being a teacher, you must be a millionaire by now anyway.’

At this point we had reached the Masjid, and Ṣalāh had commenced, so the conversation naturally ended. However, his last sentence struck me. Although it was said out of pure innocence and naivety, it was a true reality check.

Being a teacher of Islamic studies is no insignificant occupation. Granted, the pay may not be enough for me to be able to afford a Lamborghini even if I saved up a lifetime for it, but the benefit I could potentially gain in the Hereafter due to it is immense. Imagine, for every single thing I teach the students and which they then implement in their lives, I’ll get a share of the reward. This is due to the ḥadīth of the Prophet ﷺ wherein he said, “One who leads a person to goodness, will receive the same reward as the doer.”[1] Not to mention their knowledge of Dīn which will help them over the course of their lives, and will ultimately lead them to Jannah.

Added onto that is the statement of the Prophet ﷺ: ‘That a single person is guided due to you is better for you than red camels.’[2] – Red camels were the best means of transport at the time; one of the most valuable commodities (that’s my Lambo right there!), and his ﷺ statement: ‘Indeed Allāh, His Angels, the inhabitants of the Heavens and the Earth, to the ants in their nests and the fish, pray for the person teaching people goodness.’[3]
And as if that wasn’t enough, the Prophet ﷺ also said, “The best amongst you are the ones who learn the Qur’ān and teach it.”[4]

I don’t need a Lamborghini anymore. I mean, I’d love to own one no doubt, but I don’t need it to gain respect or success in this world or the Hereafter. Alḥamdulillāh, Allāh has blessed me with the avenues to achieve success and put me on that path. I pray He grant me that success, and everyone else too. Āmīn

[1] Abū Dāwūd #5129 and At-Tirmidhī #2670

رواه أبو داود في سننه: كتاب الأدب: أبواب النوم: باب في الدَّالِّ على الخَير كفاعِلِه:

حدَّثنا محمدُ بنُ كثيرٍ، أخبرنا سفيانُ، عن الأعمشِ، عن أبي عمرو الشيبانيِّ عن أبي مسعودٍ الأنصارىِّ، قال: جاءَ رجُلٌ إلى النبي -صلى الله عليه وسلم-، فقال: يا رسولَ الله ِ، إني أُبدِعَ بي فاحمِلْنِي، قال: “لا أجدُ ما أحمِلُكَ عليهِ، ولكنِ ائتِ فُلاناً، فلعلَّه أن يحمِلَكَ” فأتاه، فحمَلَه، فأتى رسولَ الله -صلى الله عليه وسلم -، فأخبرَه، فقال رسولُ الله -صلى الله عليه وسلم-: “مَنْ دلَّ على خَيْرٍ فلهُ مِثلُ أجرِ فَاعِلِه”

ورواه الترمذي أيضاً في جامعه: أبواب العلم: بَابُ مَا جَاءَ الدَّالُّ عَلَى الخَيْرِ كَفَاعِلِهِ: قال: حَدَّثَنَا نَصْرُ بْنُ عَبْدِ الرَّحْمَنِ الكُوفِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ بَشِيرٍ، عَنْ شَبِيبِ بْنِ بِشْرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ يَسْتَحْمِلُهُ، فَلَمْ يَجِدْ عِنْدَهُ مَا يَحْمِلُهُ فَدَلَّهُ عَلَى آخَرَ فَحَمَلَهُ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهُ فَقَالَ: «إِنَّ الدَّالَّ عَلَى الخَيْرِ كَفَاعِلِهِ» وَفِي البَابِ عَنْ أَبِي مَسْعُودٍ البَدْرِيِّ، وَبُرَيْدَةَ: «هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ مِنْ حَدِيثِ أَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ»

[2] Al-Bukhārī #3498

روى البخاري في صحيحه: كتاب الجهاد والسير: باب دعاء النبي صلى الله عليه وسلم الناس إلى الإسلام والنبوة، وأن لا يتخذ بعضهم بعضا أربابا من دون الله: قال: حدثنا عبد الله بن مسلمة القعنبي، حدثنا عبد العزيز بن أبي حازم، عن أبيه، عن سهل بن سعد رضي الله عنه، سمع النبي صلى الله عليه وسلم، يقول: يوم خيبر: «لأعطين الراية رجلا يفتح الله على يديه»، فقاموا يرجون لذلك أيهم يعطى، فغدوا وكلهم يرجو أن يعطى، فقال: «أين علي؟»، فقيل: يشتكي عينيه، فأمر، فدعي له، فبصق في عينيه، فبرأ مكانه حتى كأنه لم يكن به شيء، فقال: نقاتلهم حتى يكونوا مثلنا؟ فقال: «على رسلك، حتى تنزل بساحتهم، ثم ادعهم إلى الإسلام، وأخبرهم بما يجب عليهم، فوالله لأن يهدى بك رجل واحد خير لك من حمر النعم»

[3] At-Tirmidhī #2685

روى الترمذي في جامعه: أبواب العلم: باب ما جاء في فضل الفقه على العبادة: قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا سلمة بن رجاء، قال: حدثنا الوليد بن جميل، قال: حدثنا القاسم أبو عبد الرحمن، عن أبي أمامة الباهلي، قال: ذكر لرسول الله صلى الله عليه وسلم رجلان أحدهما عابد والآخر عالم، فقال رسول الله صلى الله عليه وسلم: فضل العالم على العابد كفضلي على أدناكم. ثم قال رسول الله صلى الله عليه وسلم: إن الله وملائكته وأهل السموات والأرضين حتى النملة في جحرها وحتى الحوت ليصلون على معلم الناس الخير.

هذا حديث حسن صحيح غريب سمعت أبا عمار الحسين بن حريث الخزاعي، يقول: سمعت الفضيل بن عياض، يقول: عالم عامل معلم يدعى كبيرا في ملكوت السموات

[4] Al-Bukhārī #5027

روى البخاري في صحيحه: كتاب فضائل القرآن: باب خيركم من تعلم القرآن وعلمه: قال: حدثنا حجاج بن منهال، حدثنا شعبة، قال: أخبرني علقمة بن مرثد، سمعت سعد بن عبيدة، عن أبي عبد الرحمن السلمي، عن عثمان رضي الله عنه، عن النبي صلى الله عليه وسلم قال: «خيركم من تعلم القرآن وعلمه»، قال: وأقرأ أبو عبد الرحمن في إمرة عثمان، حتى كان الحجاج قال: وذاك الذي أقعدني مقعدي هذا

 

Kalimahs – A Concerning Observation

بسم الله الرحمن الرحيم

In many classes I have taken, I found myself probing the students, trying to determine whether they fully understand the importance and meanings of the Kalimahs. Unfortunately, I have come to face the reality that despite the students having been taught the Kalimahs from the very beginning right up until the advanced years, their relationship with them does not go beyond memorising the Arabic and their translations.

When I ask students why they are made to learn these Kalimahs, I receive answers like, ‘So we can read them at night’, or ‘because the Mawlānās tell us to’, from the sharper students, with the rest – the majority – completely taken by surprise at the question. Another question I ask is, ‘What are the basic things a Muslim should believe in?’ Very rarely have I received an answer beyond stating the Shahādah.

The Kalimahs were formulated and are taught to ensure the basic beliefs of a Muslim are always at the tips of the students’ tongues. Yet today, the achievement of this purpose is found wanting. Almost all students will be able to say them fluently with their translations, but will not understand them or be able to explain them. We need to ensure the students not only learn the Kalimahs, but fully understand them and are able to relate to them in their day-to-day lives. This can be done by referring to them frequently when the opportunity presents itself. For example, if the teacher is teaching the student about Allāh and His Qualities, it would be extremely beneficial if he/she referred to these qualities having been mentioned in the Kalimahs, like Allāh’s dominance (له الملك), His giving life and causing death (يحيي ويميت), etc.

It upsets and worries me that a teenage student who has been in Islamic education throughout his/her childhood and learnt the Kalimahs together with their translations repeatedly, cannot explain the basic beliefs a Muslim should have. A Muslim child much younger should be able to explain that with ease. This, despite having learnt the Kalimahs and their translations for years on end! We as teachers and parents seriously need to address this concern.

It’s about time we revamped our educational strategy and moved away from forcing data upon the students, making them memorise almost everything. Teaching and learning is not just about memorisation.

May Allāh grant us all the understanding. Āmīn.

‘But There’s A Difference of Opinion!’

The Imām of Al-Ḥaram, Shaykh Sālih Āl-At-Tālib حفظه الله made some sterling points in yesterday’s khutbah. He mentioned that one of the biggest doors to fitnah in this era is following upon the remote, aberrant & unconventional stances of the ‘Ulamā & Jurists in matters of Sharī‘ah.

He also pointed out that there are now individuals who, in wanting to follow their desires, hide behind the statement of ‘…but there’s a difference of opinion on the issue’ each time an āyah, ḥadīth or command of Sharī‘ah is mentioned to them that disagrees with their desires.

The reality is that the Qur’ān and aḥādīth are in fact the go-to points at times of differences, to use as proofs to settle any differences, while these people are using the differences as proof to contradict the Sharī‘ah and justify the following of desires. Allāh says:

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

All men used to be a single Ummah (i.e. on a single faith). Then (after they differed in matters of faith), Allāh sent prophets carrying good news and warning, and sent down with them the Book with Truth to judge between people in matters of their dispute. But it was no other than those to whom it [the Book] was given who – led by envy against each other – disputed it after the clear signs had come to them. Then Allāh – by His Will – guided those who believed to the truth over which they disputed; and Allāh guides whom He wills to the straight path. (2:213)

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

And whatever dispute you have in any matter, its judgment lies with Allāh… (42:10)

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

‘O you who believe! Obey Allāh and obey the Messenger and those in authority among you. Then, if you quarrel about something, revert it back to Allāh and the Messenger, if you believe in Allāh and the Last Day. That is good, and the best at the end.’ (4:59)

Ibn ‘Abdil-Barr رحمه الله said, “Difference of opinion is not an authoritative source (ḥujjah) according to anyone I know from the jurists of the Ummah, except those who have no foresight, and understanding, and who’s opinion is not authoritative.” (Jāmi‘ Bayānil-‘Ilm wa Faḍlih)[1]

The underlying problem is that we are not fully content with Islām being our religion, Muhammad ﷺ being Allāh’s Messenger, and Allāh Himself being our Rabb. This puts our claim to believing and submission to them into question:

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

So, never by your Lord! Never shall they become believers, unless they make you the judge in the disputes that arise between them, then find no discomfort in their hearts against what you have decided, and surrender to it in total submission. (4:65)

And it is for this reason we do not feel at peace or content with ourselves and life in general, for the Prophet ﷺ said, “Indeed that person has tasted the sweetness of Īmān, who is pleased with Allāh being his Rabb, Islām being his religion, and Muḥammad ﷺ his Messenger.” (Muslim)[2]

I’d like to clarify here that the issue the Shaykh is discussing here is searching around for and taking up remote fatāwā, or ‘fatwa shopping’, not where there is genuine basis for ease in matters of the Sharī‘ah and concession, for that is where the differences among the righteous ‘Ulamā of the Ummah are a blessing.

He then emphasised the need to learn about, understand and implement taqwā, as well as or even before understanding the orders of Sharī‘ah, as this aids in implementing them and safeguards falling into evils such as the one highlighted.

May Allāh grant us true understanding, and save us from the evils of our desires. Āmīn.

[1] الِاخْتِلَافُ لَيْسَ بِحُجَّةٍ عِنْدَ أَحَدٍ عَلِمْتُهُ مِنْ فُقَهَاءِ الْأُمَّةِ إِلَّا مَنْ لَا بَصَرَ لَهُ وَلَا مَعْرِفَةَ عِنْدَهُ، وَلَا حُجَّةَ فِي قَوْلِهِ (جامع بيان العلم وفضله، بَابُ ذِكْرِ الدَّلِيلِ مِنْ أَقَاوِيلِ السَّلَفِ عَلَى أَنَّ الِاخْتِلَافَ خَطَأٌ وَصَوَابٌ)

[2] حدثنا محمد بن يحيى بن أبي عمر المكي، وبشر بن الحكم، قالا: حدثنا عبد العزيز وهو ابن محمد الدراوردي، عن يزيد بن الهاد، عن محمد بن إبراهيم، عن عامر بن سعد، عن العباس بن عبد المطلب، أنه سمع رسول الله صلى الله عليه وسلم، يقول: «ذاق طعم الإيمان من رضي بالله ربا، وبالإسلام دينا، وبمحمد رسولا» (رواه مسلم، كتاب الإيمان، باب ذاق طعم الإيمان من رضي بالله ربا)

Imām Abū Ḥanīfah رحمه الله

Full Name	Nu‘mān ibn Thābit
Born	80AH – Kūfā
Demise	150AH – Baghdad

His Appearance

Imām Abū Ḥanīfah رحمه الله was of average height, very handsome, well dressed and well perfumed. He could be recognised by his fragrance before he would arrive at a place, and also after he had passed. He had a sweet voice, could express himself clearly, and spoke with great clarity and insight. He spoke little, and refrained from futile talk.

He was a Tābi‘ī; he met Anas ibn Mālik, ‘Abdullāh ibn Al-Ḥārith ibn Jaz’, Abdullāh ibn Abī Awfā and a few other Saḥābah رضي الله عنهم.

The Imām spent his early youth in trade, and was inclined to seek ‘ilm through the influence of Imām Ash-Sha‘bī رحمه الله

His Teachers:

1. Imām Ash-Sha‘bī
2. ‘Aṭā ibn Abī Rabāḥ
3. Ḥammād ibn Abī Sulaymān
4. ‘Ikrimah
5. Nāfi‘ رحمهم الله.

His Students:

• ‘Abdullāh ibn Mubārak
• Sufyān Ath-Thawrī
• Zakariyyā ibn Abī Zā’idah
• Abū Yūsuf
• Muḥammad ibn Al-Ḥasan Ash-Shaybānī رحمهم الله

His Worship

Imām Abū Ḥanīfah رحمه الله would be nicknamed ‘Al-Watad’ (The Tent Peg) due to his standing in ṣalāh all night.

Mis‘ar رحمه الله narrates, “Once I entered the masjid and someone’s recitation of the Qur’ān caught my attention. He recited a seventh, when I thought, ‘He’ll go into rukū‘ now’, but he continued until he recited a third, then a half, until he had finished the whole Qur’ān in one rak‘ah. This was Imām Abū Ḥanīfah.

Al-Khaṭīb رحمه الله writes:

Imām Abū Ḥanīfah رحمه الله read the Fajr ṣalāh with the wuḍū of ‘Ishā for forty years; the majority of nights he would spend reciting the Qur’ān in just one rak‘ah, and his weeping could be heard so much that his neighbours would pity him. It has been recorded about him that he had completed the Qur’ān upon the spot he passed away, 7000 times.

His Fear of Allāh

Yazīd رحمه الله narrates:

A young child once opened a roll of silk in front of Imām Abū Ḥanīfah, and it was of different colours. The child exclaimed, “We ask Allāh for Jannah!” Imām Abū Ḥanīfah started to weep. Sobbing uncontrollably, he ordered his [own] shop to be shut, leaving hastily with his head bowed. When I sat with him the next day, he said, “O my brother! How courageous are we that we say, ‘We ask Allāh for Jannah!?’ Only that person asks Allāh for Jannah who has toiled for it. The likes of us can only desire to ask for Allāh for his pardon.”

He was also very wise and patient, as can be judged by the incident when he was told to become a judge by Ibn Hubayrah.

His Insight In Fiqh:

• Imām Ash-Shāfi‘ī رحمه الله would say, ‘People are dependent upon Abū Ḥanīfah in matters of Fiqh.’
• ‘Abdullāh ibn Al-Mubārak رحمه الله said, ‘Abū Ḥanīfah was a sign [from the signs of Allāh].’
• Imām Mālik رحمه الله was asked, ‘Have you met Abū Ḥanīfah?’ He replied, ‘Yes, I met a man who, if he was to prove to you that this pillar was gold, he would succeed in doing so.’

These few posts about the four Imāms in no way do justice to the great personalities they were, and the lives they led. May Allāh bless us with just some of the qualities that these great Imāms possessed, and may He reward them for their efforts and sacrifices for the Dīn. Āmīn

Sources:

1. Ṣifat-Aṣ-Ṣafwah of Ibn Al-Jawzī رحمه الله
2. Siyar-A‘lām-An-Nubalā, Imām Adh-Dhahabī رحمه الله

Imām Mālik رحمه الله

Full Name	Mālik ibn Anas
Birth	93AH
Demise	179AH
His Teachers Include	The great Muḥaddith, Ibn Shihāb Az-Zuhrī رحمه الله Nāfi‘ the freed slave of ‘Abdullāh ibn ‘Umar رضي الله عنهم Rabī‘ah Ar-Rāy رحمه الله

Appearance

He was tall, well-built and fair skinned. He was handsome in appearance, impeccably well-dressed – often in white –, and well perfumed.

He became a great muḥaddith and faqīh of his time, to the extent that people would flock to him to learn the knowledge of aḥādīth and fiqh as they would flock to see a monarch. The greatness of his knowledge was such that he himself said, “There are very few people whom I studied from that passed away without having to come to me and ask me for a fatwa”. People would take great pride in being his students. When narrating aḥādīth, if anyone said, ‘Imām Mālik narrated to us…’ the people would revere him and look up to him. He was so famous for his knowledge that he became a proverbial in this respect: ‘No fatwā would be given by any ‘ālim, as long as Imām Mālik رحمه الله was alive in Al-Madīnah.’

Two Great Lessons

One great lesson that can be learnt from his life can be derived from his statement, “I did not start issuing fatāwā until 70 different ‘Ulamā testified that I am qualified to do so”. This tells us that before doing something it is vital that you have the backing of the seniors, especially in the matters of Dīn. When it comes to issuing fatāwā (Islāmic rulings), or actively taking part in issues related to Dīn, we should consult our seniors first. Similarly, before trusting any ‘ālim or any speaker on religious issues, we should do a little research regarding the education of that person. We should not think that because a lot of people listen to him and benefit from him, or because of the way he speaks, or the things he says, it will be okay to listen to him without finding out who he is, where he has studied and what he has studied. Not giving enough attention to this is dangerous for our Dīn because we might be presented with something incorrect, and as a result we may end up practicing upon something which is not part of the Sharī‘ah.

Another lesson we learn from his life is that we should never rush into answering questions related to our Dīn. Before answering we should ask ourselves:

1. Am I qualified to give an answer?
2. Do I have enough knowledge to answer this question?

If you know the answer but have a slight doubt, you should not answer that question as a precation. You shouldn’t be ashamed to say, ‘I do not know’. Imām Mālik رحمه الله, despite having so much knowledge was never ashamed to answer, ‘I do not know’. It is narrated that there were so many instances wherein he would be asked a question and he would reply, “I do not know”, and this would happen approximately 5 times in each gathering.

On one occasion, someone asked Imām Mālik رحمه الله a question to which he replied, “I do not know the proper answer.” The person then said, “I have travelled so many miles in order to ask you regarding this! What answer should I give to my people when I return to them?” Imām Mālik رحمه الله said, “When you go back home to your people, tell them that I told you I did not know the proper answer.”

We learn from this that despite being so knowledgeable, Imām Mālik رحمه الله was never afraid of excusing himself from answering due to insufficient knowledge. Despite this, he became one of the four greatest Imāms who millions follow, remember and revere today.

His Reverence for Ḥadīth

Whenever Imām Mālik رحمه الله would want to narrate aḥādīth, he would perform wuḍū, sit on his cushion, comb his beard and sit comfortably with awe and dignity, and then would start narrating. He was once asked why he did this, to which he replied, “I wish to revere the aḥādīth of the Prophet ﷺ, and only narrate while in the state of purity and being relaxed.” He would dislike narrating aḥādīth on the street whilst standing, or in a hurry.

He would say, “Whoever raises his voice whilst the aḥādīth of the Messenger of Allāh ﷺ are being narrated, it is as if he has raised his voice in the presence of the Messenger of Allāh ﷺ himself.”

By this statement, he was alluding to the āyah of the Qur’ān in which Allāh warns:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَرۡفَعُوٓاْ أَصۡوٰتَكُمۡ فَوۡقَ صَوۡتِ ٱلنَّبِىِّ وَلَا تَجۡهَرُواْ لَهُ بِٱلۡقَوۡلِ كَجَهۡرِ بَعۡضِكُمۡ لِبَعۡضٍ أَن تَحۡبَطَ أَعۡمَـٰلُكُمۡ وَأَنتُمۡ لَا تَشۡعُرُونَ

‘O you who believe! Do not raise your voices above the voice of the Prophet, and be not loud when speaking to him, as you are loud when speaking to one another, lest your good deeds should become void while you are not aware.’ (49:2)

Demise

He passed away on the 14^th of either Rabī‘-Al-Awwal or Ṣafar, in the year 179AH, at the age of 85, and is buried in Al-Baqī‘.

Sources:

1. Ṣifat-Aṣ-Ṣafwah of Ibn Al-Jawzī رحمه الله
2. Siyar-A‘lām-An-Nubalā, Imām Adh-Dhahabī رحمه الله

The Methodology of the ‘Ulamā of Deoband

Many people – those with an educational background stemming from the subcontinent and others alike – are unaware of what exactly is meant by being affiliated to Deoband, or what being a Deobandi actually means.

In light of a concise chapter penned by Qārī Muḥammad Ṭayyib رحمه الله in his book Tārīkh ‘Ulamāe Deoband, I would like to address this issue, in this piece. I ask Allāh to grant me the ability to give justice to this task.

The ‘Ulamā of Deoband affiliate themselves to the Ahl-As-Sunnah wal Jamā‘ah; the guided sect that believes in the Islām established through – in order – the Qur’ān, the commentary and explanation of which is the sunnah, ijmā‘ (scholarly consensus) and qiyās (logical reasoning). Therefore, to differentiate between Deobandīyyah and the Ahl-As-Sunnah wal Jamā‘ah by saying they are different sects, is firstly completely wrong, and secondly a statement brimming with ignorance.

In understanding Islām, priority is given to that which has been narrated from the Prophet ﷺ (naql and riwāyah), and the saying and explanations of the early pious scholars (Salaf) from the Ṣaḥābah, Tābi‘ūn and those that came after them and passed away on Īmān رضي الله عنهم جميعا, whilst remaining within the confines of their principles and understanding.

The ‘Ulamā of Deoband believe that this cannot be achieved by mere research, i.e. studying books, browsing the internet and through the use of other media. An integral part of understanding Islām is spending valuable time in the company of scholars; through their tutorage and spiritual upbringing a person will begin to understand Islām. Gradually, he/she will develop an insight into the Qur’ān and Sunnah, which will then enhance. This, together with intelligence and wit, will result in the true understanding of Islām.

Although the ‘Ulamā of Deoband take great pride in following the fiqh of Imām Abū Ḥanīfah رحمه الله making them Ḥanafīs, their main emphasis is on taqlīd (sticking to one of the four schools of thought in matters of fiqh). As for their attitude to Ḥanafī fiqh, they defend it vehemently, following the footsteps of many great scholars of the past who did the same, the likes of Abū Ja‘far Aṭ-Ṭaḥāwī, Imām Badr-Ad-Dīn Al-‘Aynī, Mullā ‘Alī Al-Qārī, Shāh Walīullāh Ad-Dihlawī رحمهم الله and many others.

Their methodology and logic behind Ḥanafī fiqh is that the objective of the Messenger of Allāh ﷺ is kept at the fore, and each narration related to it is pieced around it, in a way that it resembles the links of a chain. This is why at times of apparent contradiction between two given narrations, a unique principle is to endeavour to explain each narration in a way that it is applicable in the life of a Muslim, together with keeping to the understood objective of the Messenger ﷺ. Until a weak narration is not classified by the scholars as being unreliable for use in fiqh (qābil-al-iḥtijāj), an earnest effort will be made to fit it into practicality and not left on side-line. The advantage of this methodology is that through it, contradiction is rarely sensed in the sources of the Sharī‘ah. Where there appears to be one, it is understood to be down to the defective human intellect being unable to fit it into the bigger picture.

The ‘Ulamā of Deoband distance and disassociate themselves from the baseless customs and traditions of the Ṣūfīs; albeit tazkiyah (soul purification) through Taṣawwuf are deemed to be necessary. This is why the methodology has succeeded in decorating its affiliates with Dīnī knowledge together with the purification of the inner self, so much so that where there was in-depth knowledge of Dīn, there was also humility and humbleness; where there was stature there was also independence from the creation, self-imposed poverty and reliance on Allāh; where there was the desire to stay aloof and secluded from the people, there was also the spirit of da‘wah (propagation), ta‘līm (teaching the masses) and also the spirit of jihād and so on. In summary, moderation in every aspect of Dīn should be a distinctive quality of the followers of this methodology.

Together with the above, it demands appreciation from an expert in any given field of knowledge of another, i.e. from a muḥaddith towards a faqīh, mufassir etc. It demands that each be respectful to one another, and each be given their due credit and rights with moderation, as each is worthy of reverence. This is why it is also against its methodology to exaggerate in praise or criticism and one of the groups of scholars, out of extreme passion towards one and not the other, and trespassing the limits of the Sharī‘ah in doing so.

In brief, a potent mixture of ‘ilm (knowledge of Dīn) and ḥusn-al-khuluq (good characteristics) has remained and should remain a distinguishing trait of this group. Farsightedness, bigheartedness and consistency in serving the Dīn of Allāh, the people and the country should be its motto. From among all these however, throughout its history, the most importance has by far been given to ta‘līm (Dīnī education), because all other departments depend upon correct and authentic knowledge to remain efficient.

In conclusion, any sound, unbiased person will be able to opine that the methodology of the ‘Ulamā of Deoband is not in any way different to that of the Ahl-As-Sunnah wal Jamā‘ah. Together with this, those who claim to subscribe to this methodology should pause and reflect whether their behaviour and conduct conform to the principles set down by the elders of Deoband.

May Allāh grant me firstly, and thereafter all readers the correct understanding, and make us worthy of His Pleasure. Āmīn

Why Did the Prophet ﷺ Say, “I cannot read”?

A common question that arises in the minds of many students of Sīrah is that when Jibra’īl first came with revelation to the Prophet ﷺ, and commanded him to read, the Prophet ﷺ replied with: ما أنا بِقارِئ, which literally means, ‘I am not a reader’.

It is common knowledge that the Prophet ﷺ could not read or write, and thus he was an ummī in the terminology of the Qur’ān[1]. However, being unable to read or write does not mean being unable to repeat after someone else; the Prophet ﷺ was fully able to do that, rather, he ﷺ was the most eloquent of people, which meant he could do better than anyone in speech. Why then did the Prophet ﷺ say, “I am not a reader” to Jibra’īl on that occasion, not once, not twice, but thrice?

Shaykh Mawlānā Idrīs Al-Kāndhalwī رحمه الله answers this question in his Sīrat-Al-Muṣṭafā, from the works of Shaykh ‘Abdul Ḥaqq Muḥaddith Ad-Dihlawī رحمه الله.

1. The first answer he gives, is that it is recorded in some narrations that when Jibra’īl came down with the revelation, he brought along the verses written on a piece of silk[2], and instructed the Prophet ﷺ to read from it. Upon this, the Prophet ﷺ stated that he could not read. Imām Az-Zarqānī رحمه الله states that some Mufassirūn mention that the ‘book’ referred to in the verse:

ذَلِكَ الْكِتَابُ لَا رِيبَ فِيه

‘This Book has no doubt in it…’ (2:2)

   is the piece of silk which Jibra’īl brought.[3]

2. The second answer given is that in actual fact, the meaning of the words of the Prophet ﷺ is, ‘I am unable to repeat anything’, and this was because of the overwhelming and strange nature of the incident that was occurring at the time. The Prophet ﷺ was naturally afraid and taken aback by it all, and was unable to even repeat anything due to it.

(Summarised from the Urdu version of Sīratul Muṣṭafā, Altaf and Sons, Vol. 1, Pgs. 145-146)

[1] قال القرطبي: قالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ: كَانَ نَبِيُّكُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُمِّيًّا لَا يَكْتُبُ وَلَا يَقْرَأُ وَلَا يَحْسُبُ

[2] قال الزرقاني في شرحه على المواهب اللدنية: وقد روى ابن إسحاق في مرسل عبيد بن عمير: “جاءني جبريل وأنا نائم بنمط من ديباج فيه كتاب…

[3] فَصْلٌ: وَذَكَرَ فِي الْحَدِيثِ أَنّ جِبْرِيلَ أَتَاهُ بِنَمَطِ مِنْ دِيبَاجٍ فِيهِ كِتَابٌ فَقَالَ اقْرَأْ قَالَ بَعْضُ الْمُفَسّرِينَ فِي قَوْلِهِ وَقَالَ ابْنُ سَلّامٍ فِي قَوْلِهِ تَعَالَى: {الم ذَلِكَ الْكِتَابُ لَا رِيبَ فِيه} [الْبَقَرَة: 1، 2] إنّهَا إشَارَةٌ إلَى الْكِتَابِ الّذِي جَاءَهُ بِهِ جِبْرِيلُ حِينَ قَالَ اقْرَأْ وَفِي الْآيَةِ أَقْوَالٌ غَيْرُ هَذِهِ

Why Only the ‘Ulamā of Deoband?

A question that lingers in the minds of many is, ‘Why the repeated phrases of ‘Our ‘Ulamā’, ‘the ‘Ulamā of Deoband’, and ‘our akābir (pious predecessors) of Deoband’’? Why not mention the ‘Ulamā that are serving and have served the Dīn in other parts of the world?

In order to understand the reasoning behind the continuous mentioning of the legendary Deoband and its stalwarts, one needs to take a step back and, with a clear conscience, ponder.

The ‘Ulamā that repeatedly direct the attention of the masses and refresh their memories of the achievements and personalities of all those predecessors affiliated to Deoband, predominantly have a background of either educational and/or cultural, direct or indirect relationship with the sub-continent. Therefore, they feel it is their moral obligation to speak up and promote awareness among the masses as to who these greats were, which they are passionately carrying out. They are no different to the ‘Ulamā whose educational links reach back to other parts of the globe, be it the Arabian Peninsula, North Africa, Syria, Indonesia or anywhere else. You will find each scholar devote part of his/her time to paying tribute to the links in their chain of Dīnī education.

Take the Arabs for example. They devote much resource into promoting the works and personalities of Muftī ‘Abdul ‘Azīz ibn Bāz رحمه الله, Shaykh Ibn ‘Uthaymīn, Shaykh Muḥammad ibn ‘Abdil-Wahhāb and others, رحمهم الله رحمة واسعة. They do this because these ‘Ulamā were legends in their chain of ‘ilm. Similarly, we have the likes of Shaykh-Al-Ḥadīth, Mawlānā Muḥammad Zakarīyyā Al-Kāndhalwī, Mawlānā Anwar Shāh Al-Kashmīrī, Mawlānā Shabbīr Aḥmad ‘Uthmānī, Mawlānā Ḥusayn Aḥmad Al-Madanī, Mawlānā Ashraf ‘Alī At-Thānwī, Mawlānā Rashīd Aḥmad Al-Gangohī, Mawlānā Qāsim An-Nānotwī and many other luminaries رحمهم الله أجمعين, who sub-continentally affiliated scholars promote.

Undoubtedly, each group has contributed to the propagation and defence of the Dīn of Allāh in their respected lands, and no ignorant individual can take that away from them, for their acceptance is plain and clear for the generations to see. May Allāh reward them all for their efforts, and may He grant us all a share of their spirituality and ‘ilm.

As for debating as to which group is better; we are not obliged in any way to make that judgement, neither do we qualify to do so. However, without discrediting the other, we should take pride in the achievements of those predecessors whom Allāh has chosen for Dīn to reach us. It is their moral right upon us that we educate and promote their legacy, their values and their teachings, without falling into any form of inferiority complex.

May Allāh grant us all true understanding. Āmīn

قد قلت ما قلت، إن صوابا فمن الله، وإن خطأ فمن نفسي والشيطان، وأستغفر الله إنه كان غفاراً

Ibn Taymiyyah’s Addiction to ‘Ilm

Ibn Taymiyah رحمه الله narrates: I was once afflicted with an illness, upon which the doctor said to me, “Your studying and indulgence in ‘ilm further aggravates the illness.”

So I said to him, “I cannot bear that, and I will appeal to you using your own knowledge. Does not a person’s condition strengthen somewhat when he/she is happy and relaxed; and consequently speed up the healing process?”

He replied, “Of course.”

I said, “I become happy engrossed in knowledge, and my condition strengthens with it, so I find contentment through it.”

He remarked, “This is beyond our treatment procedures!”[1]

[1] Rawḍah-Al-Muḥtājīn wa Nuzhah-Al-Mushtāqīn (Ibn Al-Qayyim)

وحدثني شيخنا قال ابتدأني مرض فقال لي الطبيب إن مطالعتك وكلامك في العلم يزيد المرض فقلت له لا أصبر على ذلك وأنا أحاكمك إلى علمك أليست النفس إذا فرحت وسرت قويت الطبيعة فدفعت المرض فقال بلى فقلت له فإن نفسي تسر بالعلم فتقوى به الطبيعة فأجد راحة فقال هذا خارج عن علاجنا أو كما