al-Hafiz ibn Rajab al-Hanbali

The EXCELLENCE of
KNOWLEDGE
The Virtue of the Salaf over the K halaf
being a translation of his Fadl al-Salaf 'ala’l-Khalaf

K a l a m u l l a h . C o m
THE EXCELLENCE OF
KNOWLEDGE
T h e V irtue o f th e S a la fover th e K h alaf

IBN RAJAN AL-HANBALI

Translated from the original Arabic by

Abu Rumaysah

DAAR US-SUNNAH PUBLISHERS

BI RMI NGHAM
 CONTENT

Transliteration Table 11

THEAUTHOR
Hafiz Abu’l-Faraj ibn Rajab al-Hanbali 12

CHAPTER ONE 15

1.1 Beneficial Knowledge 16

1.2 Non-Beneficial Knowledge 19
1.3 The Division of Knowledge in the Sunnah 20

CHAPTER TWO 25

2.1 Branches of Non-Beneficial Knowledge 25

2.2 Genealogy and Astronomy 27
2.3 Delving into the Minutiae of Permissible
sciences 32
2.4 Discussing al-Qadr 33
2.5 Discussing the Dhat of Allah 36
2.6 The Rationalisation of the People of Opinion 38
2.7 Debating About the Religion 39
2.8 The Way and Wisdom of the Salaf 43
2.9 The ‘Inner Sciences’ 52
2.10 Beneficial Knowledge with regards the
‘Inner Sciences’ 53
2.11 The Foundation of Knowledge 59
2.12 The Signs o f Beneficial and non-beneficial
Knowledge 60
2.13 All Goodness lies in Traversing the Way of
the Salaf 67
2.14 Bear this Life with Patience! 70

CHAPTER THREE 71

3.1 The People of the Book and their Hard Hearts 71

PLATES OF THE ORIGINAL SCRIPTS 76

INDEX OF SECTS 83
INDEX OF ARABIC WORDS 85
TRANSLATORS BIBLIOGRAPHY 95
NOTES 96
 Transliteration Table
C o n s o n a n ts . A r a b ic

initial: unexpressed medial and final:

e» J d <>a d ^ k

Mb ^ dh i t J 1

£*t J r ? rm
* * z £ ‘ O n

Cj t>*s t gh h

Ch <-£ sh f J w

Ckh * y

,
V o w e ls d ip h th o n g s > e tc .

• t
Short: — a — 1 — u

long: a Q I

• ^
diphthongs: J — aw

i - ay
 TH E AUTHOR

Hafiz A bu’l-Faraj ibn Rajab al-Hanbali

He is the Imam and Hafiz, Zaynu’l-Din Ahdur-Rahman ibn

Ahmad ibn Ahdir-Rahman ibn al-Hasan ibn Muhammad ibn Abu-
1-Barakat Mas(ud al-Sulami al-Hanbali al-Dimashqi. His agnomen
was Abu’l-Faraj, and his nickname was Ibn Rajab, which was the
nickname of his grandfather who was born in that month.

He was born in Baghdad in 736H and was raised by a

knowledgeable and pious family. He died on a Monday night, the
fourth of Ramadan, 795H in al-Humariyyah, Damascus.

He learned and took knowledge from the greatest scholars of

his time. In Damascus, he studied under Ibn Qayyim al-Jawziyyah,
Zaynu’l-Din al--Iraqi, ibn al-Naqib, Muhammad ibn Ismafil al-
Khabbaz, Dawud ibn Ibrahim al-(Attar, ibn Qati al-Jabal and Ahmad
ibn ‘Abdu-l-HadI al-Hanbali. In Makkah, he heard from al-Fakhr
(Uthman ibn Yusuf al-Nuwayri. In Jerusalem, he heard from al-
Hafiz al-<Ala>I. In Egypt, he heard from Sadru’1-Din Abu’l-Fath
al-Maydumi and Nasiru’l-Din ibn al-Muluk.

1 2
 The A u th o r

Many students of knowledge came to him to study under him.

Amongst the most famous of his students were: Abu’I-(Abbas
Ahmad ibn Abu Bakr ibn (AJl al-Hanball; Abu’l-Fadl Ahmad ibn
Nasr ibn Ahmad; Dawud ibn Sulayman al-Mawsili; ‘Abdu’l-
Rahman ibn Ahmad ibn Muhammad al-Muqrf; Zaynu’l-Din
(Abdu’l-Rahman ibn Sulayman ibn Abu’l-Karam; Abu Dharr al-
Zarkashl; al-Qad! ^Ala’u’l-Dln ibn al-Laham al-Ba'lI; and Ahmad
ibn Sayfu’l-Din al-Hamawi.

Ibn Rajab devoted himself to knowledge and spent the vast

majority of his time researching, writing, authoring, teaching, and
giving legal rulings.

Many scholars praised him for his vast knowledge, asceticism

and expertise in the Hanball school of thought. Ibn QadI Shuhbah
said of him, ‘He read and became proficient in the various fields
of science. He engrossed himself with the issues of the madhhab
until he mastered it. He devoted himself to the occupation of
knowledge of the texts, defects and meanings of the hadlth.’1

Ibn Hajr said of him, ‘He was highly proficient in the science
of hadlth in terms of the names of reporters, their biographies,
their paths of narration and awareness of their meanings.’2

Ibn Muflih said of him, ‘He is the Shaykh, the great scholar,
the Hafiz, the ascetic, the Shaykh of the Hanball madhhab and
he authored many beneficial works.’3

1Ibn QadI al-Shuhbah, Tarikh, vol. 3, p. 195.

2ibn Hajr, Inbau'l-Ghamr, vol. 1, p. 460.

3al-Maqsadal-Arshad, vol. 2, p. 81.

13
 T H E E X C E L L E N C E O F K N O W L E D G E

He wrote many beneficial works, some of them outstanding

such as al-Qawaid al-Kubrdfi'l-Furu' about which it was said, ‘It is
one of the wonders of this age.’4 His commentary to at-Tirmidhl
is said to be the most extensive and best ever written so much so
that al-lraql; about whom ibn Hajr said, ‘He was the wonder of
his age’; would ask for his help when compiling his own
commentary to the same book.

■ Moreover he has many valuable monographs explaining

various ahadlth such as: Shark Hadith Mb Dhi'bdniJa?bn Ursild
j i Ghanam\ Ikhtiydr al-Aivla Shark Hadith Ikhtisdm al-Mala■ al-
A 'ld\ Nural-Iqtibdsfi Shark Wasiyyah al-Nabi li ibn Abbas; and
Kashfu’l-Kurbah f t Wasfi Mali Ahli-l-Ghurbah.

■ In exegesis his works include: Tafstr Surah al-Ikhlds;

Tafsir Surah al-Fatihah\ Tafstr Surah al-Nasr, and al-Istighna>bi'l-
QuSan.

■ In hadith his works include: Shark (Ilalal- Tirmidhi\ Fathu’l-

Bdri Shark Sahih al-Bukhdrv, and Jami al-Ulum wa’l-Hikam.

■ In fiqh his works include: al-lstikhrajfiAhkdm al-Kharaf

and al-Qawa'idal-Fiqhiyyah.

■ In biographies his works include the monumental Dhayl

\ala Tabaqati’l-Hanabilah.

■ In exhortation his works include; LataHf al-Ma'arif and

al-Takhwif min al-Nar.

4 ibn ‘Abdu’l-HadI, D hayl{ala Tabaqat ibn Rajab, p. 38.

14
 C H A PT E R O N E

All praise and thanks are due to Allah. May Allah extol and
shower abundant blessings o f peace upon Muhammad, his
Family, and Companions.

To proceed:

These are some brief words about the meaning of knowledge

('ilm) and its classification into that which is beneficial and that
which is not;5 as well as a note regarding the excellence of the
knowledge of the Salaf over that of the Khalaf. So we say, seek­
ing Allah’s aid, and there is no strength or ability except with
Him:

In His Book, Allah sometimes mentions knowledge in a praise­

worthy way; referring to beneficial knowledge, and at other times
in a blameworthy way; referring to knowledge that is not benefi­
cial.

5 Refer to ibn ‘Abdu’l-Barr, Jdmi* Bayan al-'Ilm, vol. 1, pp. 622+; and ibn al-
Qayyim, al-Fawa'id^ pp. 127,154.

15
 T H E E X C E L L E N C E O F K N O W L E D G E

1.1 Beneficial Knowledge

As for the first category, its example lies in the sayings of Allah,
Exalted is He,

Say: are they equal, those who possess knowl­

edge and those who do not?6

Allah bears witness that none has the right to be

worshipped save Him, and so do the angels and
those firmly endowed with knowledge, uphold­
ing justice.7

And say: My Lord! Increase me in knowledge.8

It is only the learned amongst H is servants who

truly fear Allah.9

6 al-Zumar (39) : 9

7A l i ‘Imran (3): 13

8 T a H d (20): 114

^F dtir{ 35): 28

16
 1.1 Beneficial Knowledge

It also lies in what Allah, Glorious is He, recounts o f the story

of Adam. He taught him the names of all things and then pre­
sented them to the angels, who said,

Glory be to You! We have no knowledge except

that which You have given us. You alone are the
Knowing, the Wise.10

Further mention of it can be seen in what Allah, Glorious and

Exalted is He, recounts of the story of Musa (‘alajhis as-saldm)
who asked Khidr,

May I follow you so you may teach me the right-

guidance which you have been taught?11

this being none other than beneficial knowledge.

Moreover we have been informed about a people who were

recipients o f knowledge but their knowledge was of no avail,
This knowledge, in and of itself, is beneficial, but the one to
whom it was granted was not benefited by it. Allah, Exalted is
He, says,
■<

1(1al-Baqamh (2): 32

11 al-Kahj(18): 66

17
 T H E E X C E L L E N C E O F K N O W L E D G E

The likeness of those who were entrusted the To­

rah and who did not carry out its requirements is
like that of a donkey ladened with books,12

And recite to them the tale of him who We gave

Our Signs but he sloughed them off, so Satan
overtook him and he became of those who were
deceived. I f We had wanted to, We would have
raised him up by them, but he gravitated towards
the earth and pursued his whims and base de­
sires.13

And after them came a people who inherited the

Book. They took the goods of this lowly life, say­
ing, ‘We will be forgiven for it.’ Yet if a similar
chance came to them again, they would seize it.14

Allah also says,

1 2
al-Jumuah (62): 5

u al-A(rd f{l):\lS A l(y

14 al-A'rdfQy. 169

1 8
 1.2 Non-Beneficial Knowledge

So Allah allowed him to stray despite know l­

edge.15

One of the explanations of this verse is that Allah sent him

astray in spite of his knowledge.

1.2 Non-Beneficial Knowledge

As for the second category of knowledge, the category that
Allah mentioned by way of censure, examples of it can be found
in His mention of magic (sihr),

And they learn that which harms them and prof­

its them not. And surely they know that he who
purchases it would have no portion in the Here­
after.16

He also says,

15al-Jdthiyah (45): 23

16
al-Baqarah (2): 102

19
 T H E E X C E L L E N C E O F K N O W L E D G E

And when their messengers brought them clear

proofs, they exulted in the knowledge that they
already had, but they were soon overtaken by that
which they had m ocked.17

They know the outer things of the life of this

world, but are heedless of the Hereafter.18

1.3 The Division of Knowledge in the Sunnah

It is for this reason that the Sunnah also divides knowledge
into that which is beneficial and that which is not, directing us to
take refuge from knowledge that is not beneficial and to ask for
knowledge that is.

Muslim records on the authority of Zayd ibn Arqam that the

Prophet, peace and blessing be upon him, used to say,

H-h <
• y pi* o* J\

Allah! I take refuge with You from knowledge that

does not benefit; from a heart that has no feat; from
a soul that is never content; and from an invocation
{da wal)) that is not responded to.19

17Ghdfir {40): 83

18al-RMm0{}): 1

19Muslim #2722.
2 0
 1.3 The Division of Knowledge in the Sunnah

The compilers of the Sunan20 also recorded this via a number

of different routes, from the Prophet, peace and blessing be upon
him. In some of them there occur the words,

fries
from a supplication (du{a) that is not heard.

and in others there is the additional wording,

I take refuge with You from these four.

Nasal records on the authority of Jabir that the Prophet, peace

and blessing be upon him, used to supplicate,

^ j tUiU kJLe I ^1

Allah! I beseech You for knowledge that benefits and

I take refuge with You from knowledge that does not
benefit.21

This was also recorded by ibn Majah, his wording being that
the Prophet, peace and blessing be upon him, said, “Ask Allah
for beneficial knowledge and take refuge with Allah from knowl-

20TirmidhI #3482, N asal #5472-5538-5539, ibn Majah #250, and Abu Dawud
#1533 on the authority of Abu Hurayrah,

21 It is not to be found in NasaX Sughrd or Kubra. This wording is recorded by

ibn Hibban #82 and HaythamI, Majma al-Zawd*id, vol, 10, p. 181, said that its
isnad was hasan.

21
 T H E E X C E L L E N C E O F K N O W L E D G E

edge that does not benefit/’22

Tirmidhi has also recorded it on the authority of Abu Hurayrah

with the wording,

<ULp j
Allah! Benefit me by what You have taught me, teach
me what will be of benefit to me, and increase me in
knowledge.23

Nasa*! records the hadith on the authority of Anas that the

Prophet, peace and blessing be upon him, used to supplicate with
the words,

«Ai ' J j J X Lip J * jjh

Allah! Benefit me with what You have taught me, teach

me what will be of benefit to me, and nourish me
with knowledge by which You may benefit me.24

22 Ibn Majah #3843.

'Iraqi, Takhrijal-Ihya\ vol. 1, p. 31, declared it hasan as did HaythamI, vol. 10, p.
182. Suyuti, al-Jami al-Saghir #4702 declared it sahlh but Munawl stated that the
correct position was that the hadith was hasan, quoting al-'Ala*!; this was con­
firmed by Albanl, al-Sahihah #1511; Sahih al-Jami1#3635.

23Tirmidhi #3593 and ibn Majah #251-3833.

The hadith was declared hasan by Suyuti #1506 and sahlh by Albanl, Sahih al-
Tirmidhi#2845; Sahih ibn Majah #203-3091.

24 It is not to be found in Nasal, al-Sughrd but is recorded by Suyuti, al-Jami al-

Kabir, vol. 1, p. 387, who references it to Tayalisl.
It was declared sahlh by Hakim #1879 with DhahabI agreeing.

2 2
 1.3 The Division of Knowledge in the Sunnah

Abu Nuaym records the hadlth of Anas that the Prophet, peace
and blessing be upon him, used to say,

jt* jUJ tUjb liUJ dJULJ Ul

boO UJLp JJJL-1j

Allah! I ask You for faith that endures since faith could
well disappear, and I ask You for knowledge that ben­
efits for some knowledge could well be of no ben­
efit.25

Abu Dawud records the hadlth of Buraydah that the Prophet,

peace and blessing be upon him, said, “O f a surety, some forms
of speech {fayart) are magic26 and some knowledge is ignorance.”27

25Suyuti, al-Jami al-Kabir, vol. 1, p. 387, quotes a hadlth of the same meaning and
references it to Abu Nu'aym, al-Hilyah.

26 Refer to ibn Hajr, Fath al-Bari, vol. 10, p. 238, and ibn Hibban, Rawdatu’l-
'Uqald\ p. 179.
KhattabI, A 'lam al-Hadith^ vol. 3, p. 1967, said, ‘Bayan is of two types: the first
whereby the intended meaning is expressed clearly, whatever language it may be
in, this category is not regarded as magic; the second whereby the intended
meaning is expressed in eloquent, cleverly doctored phrases based upon specific
rules such that one listening takes pleasure in hearing the words and they affect
his very heart. This category is what has been likened to magic as it captivates and
beguiles the heart and overcomes the soul to the point that the face of reality
could be transformed to illusion and the one captivated perceive only that which
the speaker wants him to perceive. This category can be used in a commendable
fashion and in a blameworthy fashion. As for the commendable form, it is to
direct the person towards the truth and use these m ethods to aid the truth.... As
for the blameworthy form, it is to direct the person towards falsehood or en­
velop him in confusion such that the truth is seen as falsehood and falsehood as
truth. This is completely blameworthy and has been likened to that which is
completely blameworthy - magic.’

27Abu Dawud #5012.

23
 T H E E X C E L L E N C E O F K N O W L E D G E

SaW ah ibn Sawhan explained the statement, “and some knowl­

edge is ignorance” to mean, ‘A scholar burdens himself with tak­
ing on knowledge that does not concern him by which he be­
comes ignorant/28 It has also been explained to mean, ‘That
knowledge which brings about harm and does not benefit is ac­
tually ignorance,’29 this is because being ignorant of it is better
than knowing it. So understand that if the one ignorant of it is in
a better condition than the one who learned it, then this knowl­
edge is actually worse than ignorance. Such is the case with magic
and other types of knowledge that harm ones religious or worldly
well-being.

Its isnad is da‘if as stated by ‘Iraqi, Takhrijal-Ihya\ vol. 1, p. 31 and quoted from
him by Munawi, vol. 2, p. 666. It was declared so by SuyutI #2458 and confirmed
by Albani, D a fa l-J a m ' #1991.
However the first half is authentically reported on the authority of a group of
the Companions, for an analysis of their reports refer to Arna‘ut, Tahqiq Musnad
Ahmad #2424-4342-4651

28Abu Dawud #5012 and Abu ‘Ubaid, al-A%ibin, vol. 1, p. 430.

Another possible translation of Sa‘sa‘ah’s statement would be, ‘A scholar
affects knowledge that he does not have and so it shows him to be ignorant.’

29Ibn al-Athlr, al-Nihayah, vol. 1, p. 322, said, Tt is also said that it means that one
learn that which he has no need of learning, such as astronomy, at the same time
ignoring what he is in need o f for his religious life such as knowledge of the
Book and Sunnah.’ Refer also to ibn Hajr, vol. 9, p. 202.

24
 C H A PT E R T W O

2.1 Branches of Non-Beneficial Knowledge

An explanation of some of the branches of knowledge that do
not benefit has been reported from the Prophet, peace and bless­
ing be upon him. Abu Dawud, al-Marasil,' records on the author­
ity of Zayd ibn Aslam that it was said, ‘Messenger of Allah! How
astonishing is the knowledge of such-and-such a person!' He in­
quired, “O f what?” They replied, ‘O f people's genealogies.’ He
remarked, “Knowledge that is of no benefit, the ignorance of
which causes no harm.”30

Abu Nuaym, Riyad al-Muta 'allimin, records this hadith via the
route of Baqiyyah; from ibnjurayj; from (Ata'; from AbuHurayrah;
from the Prophet, peace and blessing be upon him. This version
mentions that they answered, ‘He is the most learned of people
concerning the genealogies of the Arabs, poetry, and the differ­
ences that existed amongst the Arabs', the end of this version
adds, “Knowledge is of three types, anything additional is sur­
plus: an unequivocal verse of the Qur'an, an established Sunnah,

30 Abu Dawud, al-Marasil, pp. 50-51.

It was declared dalfby Suyud #5474 and AlbanI, D a 'ifal-Jamt #3725. Refer to
Munawi, vol. 4, p. 431.

25
 T H E E X C E L L E N C E O F K N O W L E D G E

and an equitable inheritance.”31 The chain of narration of this

version is not authentic; Baqiyyah is a mudallis, committing tadlis
by avoiding making mention of a narrator who is not trustwor­
thy.

The end of this hadlth has also been recorded by Abu Dawud
and ibn Majah from ‘Abdullah ibn ‘Amr ibn al-‘As that the Prophet,
peace and blessing be upon him, said, “Knowledge is of three
types, anything additional is surplus: an unequivocal verse of the
Qur’an, an established Sunnah, and an equitable inheritance.”32,33
Its chain of narration contains ‘Abdu’l-Rahman ibn Ziyad al-Ifrlqi
who is well-known to contain weakness.

31 Hafiz ibn Hajr said, ‘It is not established, it also quoted as a statement of
TJmar and is not established’ as quoted o f him by Munawi, vol. 4, p. 431. The
hadlth is also recorded by ibn A bdu’l-Barr, #1385-1386 who declared the isnad
da‘lf.

32 O r according to another interpretation: ‘an upright obligation’ instead o f ‘an

equitable inheritance’. Refer to al-'Adhlm’abadl, A w n al-Ma'bud.' vol. 8, p. 92.

33 Abu Dawud #2885 and ibn Majah #54.

The isnad is da(If as stated by ib n (Abdu’l-Barr #1386 and Mundhiri, as quoted
from him in 'Awn al-Mabudyvol. 8, p. 92; Hakim #7949 remained silent about it
but Dhahabi said it was d.a‘lf. Refer to Albani, Irwa}[under #1664].

26
 2.2 Genealogy and Astronomy

2.2 Genealogy and Astronomy

The command to learn of genealogies such amount as would
lead to knowing ones kinfolk has been reported on the authority
of Abu Hurayrah that the Prophet, peace and blessing be upon
him, said, “Learn of your genealogies such amount as would al­
low you to join the ties of kinship.” Recorded by TirmidhI and
Ahmad.34

Humayd ibn Zanjawayh records this hadlth via another route

on the authority of Abu Hurayrah that the Prophet, peace and
blessing be upon him, said, “Learn of your genealogies such
amount as would allow you to join the ties of kinship, then de­
sist. Learn of the Arabic language such amount as would allow
you to understand the Book of Allah, then desist. Learn of as­
tronomy such amount as would allow you to travel in the dark­
ness of land and sea, then desist.”35 Its chain of narration con­
tains the narrator, ibn Lahfah.

He also records, via the route of Nuaym ibn Abu Hind, that
'Umar said, 'Learn of astronomy such amount as would allow
you to travel through land and sea, then refrain. Learn of
genealogies such amount as would allow you to join the ties of
kinship and would teach you which women are lawful for you
and which are not, then refrain.’36
34TirmidhI #1979 and Ahmad #8868.
It was ruled sahlh by Hakim#7284 and DhahabI agreed; refer to HaythamI, vol.
8, pg. 152. It was declared sahlh by SuyutI #3319 and Albanl, Sahlh al-Jam?#2965;
al-Sahihah #276.

35BayhaqI, Shuab al-Im anttYITb.

36Suyuti, al-Durral-Manthuryvol. 3, p. 63. =

27
 T H E E X C E L L E N C E O F K N O W L E D G E

Mas‘ar reports from Muhammad ibn ‘Ubaidullah that ‘Umar ibn

al-Khattab said, ‘Learn of astronomy such amount as would al­
low you to know the direction of the Qiblah and routes of travel.’
Nakha‘1 did not see any harm in a person learning enough about
astronomy to be guided through the land.37

Ahmad and Ishaq allowed learning about the phases of the moon
as quoted from them by Harb. Ishaq additionally said that it was
allowable to learn the names of the stars such as would allow one
to be guided (while travelling). Qatadah disliked that the phases
of the moon be learnt,38 while ibn ‘Uyaynah did not allow it;
Harb quoted this from them. Tawus said, ‘Perhaps the one who
studies the stars and the letters of Abu Jad39 has nothing in his
favour with Allah/ recorded by Harb. It was also recorded by
Humayd ibn Zanjawayh from Tawus as a saying of ibn ‘Abbas.40
This is to be understood to refer to the knowledge of astrology,
not to that knowledge that allows one to navigate through the

The first sentence has also been recorded by ibn Abi Shaybah, vol. 8, pg. 414
and ibn A b d u ’l-Barr #1474 with a sahlh isnad.

37 Ibn Abi Shaybah, vol. 8, p. 414; ibn AJbdu’l-Barr, 47 5 and it is sahlh.

38SuyutI, al-Durr al-Manthur, vol. 3, p. 63. The reason For his dislike was that
matters such as the phases o f the moon and the alignment of planets are used in
astrology.

39 i.e. assigning values or mystical meanings to the letters o f the alphabet. Refer
to ibn Taymiyyah, Majmu*Fatawa, vol. 12, p. 62; and ibn Hajr, al-Matalib al-Aliyah,
vol. 3, p. 124.

40 ‘Abdu’l-Razzaq, vol. 11, p. 26 and BayhaqI, Sunanyvol. 8, p. 139, with a strong

isnad.
Ibn Abi Shaybah, vol. 8, p. 414; and ibn ‘Abdu’l-Barr #1478 also record this
without mention of the letters of Abu Jad and it is sahlh.

2 8
 2 2 Genealogy and Astronomy

earth, the former being totally false and prohibited.41

There is a hadlth concerning this in which the Prophet, peace

and blessing be upon him, said, “Whoever acquires knowledge
from the stars has acquired a branch of magic,” Recorded by Abu
Dawud on the authority of ibn \Abbas.42 He also records the
hadlth of Qablsah that the Prophet, peace and blessing be upon
him, said, “Taking good omens from the flight of birds after fright­
ening them (‘iydfah)y taking evil omens in things (tiyarah), and
geomancy (tarq) are all forms of magic.”43,44 1lyafah refers to the
practice of divination through frightening birds and tarq refers to

41Baghawl, Shark al-Sunnah, vol. 12, p. 183, said, T h e prohibited form o f knowl­
edge of the stars is that knowledge that leads its proponent to predict future
events such as the occurrence o f strong wind, the onset o f rain, snow, cold and
hot weather, the fluctuation in prices of commodities etc., thinking that they can
come to know this through the motions o f the stars. However this is knowledge
that Allah has kept to Himself and none knows it save Him, “ T r u l y A l l a h h a s
k n o w le d g e o f th e H o u r a n d s e n d s d o w n a b u n d a n t r a in a n d k n o w s w h a t is in

th e w o m b . N o s e lf k n o w s w h a t i t w i l l e a r n to m o r r o w a n d n o s e l f k n o w s in w h a t

[Luqmdn (31); 34]. As for that knowledge that comes about

l a n d i t w i l l d i e 3’

through studying the stars, through which one can know matters such as the
direction of the Qiblah, this is not prohibited. Allah, Glorious is He, says, “ I t i s
H e W h o h a s a p p o in te d th e s ta r s f o r y o u so y o u m ig h t b e g u id e d b y th e m in th e

d a r k n e s s o f th e la n d a n d s e a 33 \al-Andm (6): 97].’

42Abu Dawud #3905 and ibn Majah #3726.

Its isnad is sahlh and has been declared so by ‘Iraqi, vol. 4, p. 117; Nawawi,
Riyad\ DhahabI, al-KabaSr,; and AlbanI, Sahib al-fbm? #6074; al-Sahihah #793.

43Refer to ‘Adhim’abadI, vol. 10, p. 403, for an explanation of the terms in this
hadlth.

44Abu Dawud #3907 and Ahmad #15915-20603.

The hadlth was declared d alf by AlbanI, Ghdyatu’l-Mardm #301; and Arna’ut,
vol. 25, p. 256.

29
 T H E E X C E L L E N C E O F K N O W L E D G E

the practice of divination through drawing lines on the earth,45

Therefore astrology is false and prohibited, and enacting those
actions that lead on from it such as seeking to draw close to stars
or offering sacrifices to them constitute disbelief.

As for learning such knowledge as would allow one to navigate

through the earth, know the direction of the Qiblah, and know
the routes leading to various places, this is permissible in the
view of the majority. There is no need to learn any more of this
science than this amount and to do so would serve to preoccupy
one from learning more important things. It is possible that study­
ing this science in minute detail would lead one to start doubting
the directions of the Qiblah that have been set up by the Mus­
lims in their lands, indeed this has actually happened to many
astronomers, past and present.46 This then leads to the belief
that the Companions and Tabfin prayed in the wrong direction
in many of the lands they settled in, and this is a false, invalid
belief. This is why Imam Ahmad rejected the use of the North
Star [for determining the direction of the Qiblah], instead saying,
‘All that is reported is, “What is between the east and the west is
the Qiblah.”47’ Meaning that there is no hadlth stating that the
North Star or any other star should be given consideration in
such matters.

Ibn Mas‘ud rejected the words of Ka(b when he said, ‘The heav-

45 O r equally the practice of throwing gravel onto the ground and divination by
the shapes subsequently formed therein. Refer to Abu Dawud #3907

46Refer to ibn Qudamah, al-Mughni, vol. 1, p. 440.

47TirmidhI #344 and ibn Majah #1011 on the authority of Abu Hurayrah.
It was declared sahlh by Hakim #741 with DhahabI agreeing; Suyud #7858
and AibanI, Irwa}# 292; Sahlh al-Jami' #5584.

30
 2.2 Genealogy and Astronomy

enly spheres are subject to determined movement’ and likewise

such matters were rejected by Malik and others. Imam Ahmad
even rejected the statement of some astronomers that noon
(pynval) occurs at different times in different lands. It is possible
that their reasoning behind rejecting this, or at least the reason­
ing of some of them, was the fact that the Messengers had never
spoken about such issues - this despite the fact that the astrono­
mers declare this fact with certainty. It is well possible that de­
voting oneself to the minutiae of such sciences may lead to se­
vere problems and widespread friction.

Some astronomers used their knowledge to reject the hadlth

of Descent at the last third of the night48 by saying, ‘The last
third of the night occurs at different times in different countries
so it is not possible that this Descent occur at one time.’ The
repugnance of this claim is known in the religion by necessity. If
the Messenger, peace and blessing be upon him, or the Righdy-
Guided Khalifs were to have heard such claims, not only would
they have not listened to them, but they would have rushed to
punish these people or would have considered them amongst
the rank and file of the deniers and hypocrites.

48 Bukhari #1145-6321-7494 and Muslim #756/1772-1778 record on the au­

thority of Abu Hurayrah that the Messenger o f Allah, peace and blessing be
upon him, said, “Every night, when the last third o f the night remains, our Lord,
Blessed and Exalted is He, descends to the lowest heaven and says, ‘Is there
anyone who invokes Me that I may respond? Is there anyone asking of Me that
I may give it to him? Is there anyone who asking My forgiveness that I may
forgive him?”’

31
 THE E X C E L L E N C E OF K N O W L E D G E

2.3 Delving into the Minutiae of

Permissible Sciences
The same applies to delving too deeply into the science of
genealogies; there is no need for it. The words o f ‘Umar and
others have preceded concerning its prohibition despite the fact
that a group of the Companions and Successors knew this sci­
ence and studied it.49

The same applies to delving too deeply into the Arabic lan­
guage and its morphology, indeed to do so serves to distract one
from learning more important matters, and to devote oneself to
it prevents one from acquiring much beneficial knowledge, al-
Qasim ibn Mukhaymarah disliked Arabic m orphology he said,
‘Its beginning stages is a distraction and its end is transgression/50
meaning by delving too deeply into it and its complexities. The
same stance was held by Ahmad who disliked studying the Ara­
bic language too deeply and, when he learned of Abu ‘Ubaid do­
ing so, objected by saying, ‘It diverts one from studying more
important matters.’51 This is why it is said, ‘The Arabic language
is like salt on food/ meaning that you take of it as much as would
correct ones speech and anything additional spoils it.

The same applies to delving too deeply into mathematics even

though it be required to carry out duties such as the apportioning
of inheritance, wills, and die division of property amongst those

49 Amongst whom was Abu Bakr as recorded by Muslim #2490 from A'ishah.

50Abu Khaythamah, al-(llm #150.

51 Ibn Hani\MasdHlal-Imdm Ahmad, vol. 2, p. 167.

32
 2.3 Delving into the Minutiae of Permissible Sciences

who are due it.52 Anything additional to this is merely mental

exercise and serves to sharpen the mind, there is no need for it
and to delve into it preoccupies one from that which is more
important.

As for those sciences that were invented after the time of the
Companions, whose proponents claim that they are true knowl­
edge and that whoever is not aware of them is either an ignora­
mus or misguided, all of them are innovations and are to be
counted amongst the newly invented affairs that have been pro­
hibited.53

2.4 Discussing al-Qadr

From amongst these sciences are those innovated by the
Mu‘tazila in their discussion of Qadr54 and setting up analogies
for Allah while a clear prohibition has been mentioned against
delving into Qadr. Ibn Hibban and Hakim record the hadlth of
ibn (Abbas that the Messenger of Allah, peace and blessing be
upon him, said, “This nation shall always remain steadfast and
balanced so long as they do not discuss [the final destination] of
children and the divine decree.”55 This has also been reported as

52Refer also to ibn ‘Abdu’l-Barr, vol. 2, pp. 789-791.

53Due to his, peace and blessing be upon him, saying, “Whoever introduces into
this matter of ours that which is not part of it, it is rejected.” Recorded by
Bukhari #2697 and Muslim #1718.

54Refer to Asha'ri, Maqdldt al-Isldmiyym, pp. 155+.

55 Ibn Hibban #6724.

Haythami, vol. 7, p. 202, declared its isnad sahlh as did Hakim #93 with
DhahabI agreeing, so too did AlbanI, al-Sahihah #1515.

33
 T H E E X C E L L E N C E O F K N O W L E D G E

a statement of ibn ‘Abbas only and some declared this to be the

stronger case.

Bayhaqi records the hadlth of ibn Mas‘ud that the Prophet, peace
and blessing be upon him, said, “When my Companions are men­
tioned, refrain, and when the stars are mentioned, refrain also/’56
This has been reported via a number of routes, all of the isnads
being problematic. It is reported that ibn ‘Abbas said to Maymun
ibn Mihran, ‘Beware of researching into the stars for they effec­
tuate fortune telling, beware of researching into the divine de­
cree for this effectuates heresy, beware of abusing any of the
Companions of Muhammad, peace and blessing be upon him,
for Allah would throw you face first into the Fire/57 Abu Nu‘aym
also reports this as a statement of the Prophet, peace and bless­
ing be upon him, but it is not authentic.

The prohibition of delving into the divine decree encompasses

a number of matters:

1) Using parts of the Book to contradict other parts such

that the one who affirms the divine decree quote a par­
ticular verse, while the one who denies it quote another
verse and they start quarrelling. It is reported that such
an event happened during the time of the Messenger of

56 Reported by Abu N u‘aym, vol. 4, p. 114 #4953; and Tabaranl, al-Kabtr

#10488.
‘Iraqi, vol. 1, p. 50, declared the isnad hasan; Suyuti #615 declared the hadlth
hasan with AlbanI, Sahib al-Jami* #545; al-Sahihah #34 rulingit sahlh.

57Suyuti, al-Durral-Manthur, vol. 3, p. 65. Sahml, Tarikh al-Jurjan, p. 429, records

it as a hadlth o f the Prophet, peace and blessing be upon him, on the authority
of ibn ‘Abbas with a da‘lf isnad.

34
 2 A Discussing al-Qadr

Allah, peace and blessing be upon him, whereupon he

became angry and prohibited it.58 Such matters are to be
considered as disputing about the Qur^an and this has been
prohibited.59

2) Discussing the divine decree, either by way of affirma­

tion or negation, by rationalising and employing logical
arguments. This is exemplified by the saying o f the
Qadariyyah, ‘Were Allah to decree everything and then
punish people, He would be unjust and oppressive/ and
the saying of their diametric opposite,60 ‘Allah has co­
erced the servants into performing their actions/ and the
likes.

3) Delving into the workings of the divine decree, the pro­

hibition of which has been reported from ‘All and others
from amongst the Salaf. This is because the servants will
never be able to understand its true reality.

58Muslim #2666 on the authority o f ‘Abdullah ibn ‘Amr.

59Abu Dawud #4603 records on the authority of Abu Hurayrah that the Prophet,
peace and blessing be upon him, said, “Arguing about the Q ur’an constitutes
disbelief.”
It is also recorded by Hakim #2882 and Dhahabi said that it meets the criteria
of Muslim. SuyutI #9187 ruled it to be sahlh as did AlbanI, Sahih al-Jdmi'
#6687.

60i.e. Thejabariyyah.

35
 THE EXCELLENCE OF KNOWLEDGE

2,5 Discussing the D hdt of Allah

Linked to this is the innovation concocted by the Mutazila,

and those who traverse their path, in their discussion of the es­
sence {dhdt) of Allah, Exalted is He, and His Attributes through
the medium of rationalisation. This is of a greater danger than
delving into the divine decree because discussing the divine de­
cree is to discuss the actions of Allah whereas here one is dis­
cussing His very essence and Attributes! This group is divided
into two categories:

The first: Those who negate much of what is reported in the

Book and Sunnah concerning the Attributes due to the implica­
tion, in their view, of a likeness between the creation and Crea­
tor. From amongst these are the Mu(tazila who said, ‘If He can
be seen, He must be a body because one requires a direction in
which to see’, ‘If His speech can be heard, He must be a body.5
Those who negated His istawd did so by means of the same
reasoning. This is the path of the Muhazila and the Jahmiyyah
about whom the Salaf were agreed as to their being innovators
and misguided. This path of theirs has been traversed, in some
matters, by many of those who are attributed to the Sunnah and
Hadlth amongst the latter generations.

The second: Those who wished to affirm the Attributes via

logical rationalisations that are not mentioned in the narrations
and through these they refuted the stances of the first group.
Examples of this lie with Maqatil ibn Sulayman and those who
followed him such as Nuh ibn Abu Maryam; these were in turn
followed by a group of the Muhaddithin of the past and present.

36
 2.5 Discussing the Dhat of Allah

This is also the way of the Karramiyyah.61 From amongst these

were those who affirmed a body for Allah, either in meaning or
wording, as an outcome of their affirming His Attributes. Others
from amongst them affirmed attributes for Allah that have not
been mentioned in the Book and Sunnah such as ‘movement’
which they believe to be necessary outcomes of His Attributes
that have been established. The Salaf refuted the manner em­
ployed by Maqatil in his refutation of al-Jahm and they went to
great lengths in censuring him to the extent that some of them
considered it lawful to kill him! Amongst these was MakkI ibn
Ibrahim, the teacher of Bukhari.

The correct position in all of this is the position of the Right­

eous Salaf in their leaving the verses and ahadlth concerning the
Attributes as they came without explanation,62 asking how, or
likening them to creation. There is nothing at all contravening
this position that is authentically reported from them, especially
Imam Ahmad. Neither is anything reported from them proving
that they probed into their meanings or propounded analogies
and similitudes for them. This, even though there were some
who lived close to the time of Ahmad who did do some of this,
following the way laid out by Maqatil, but they are not to be
followed in this. Those who should be followed are the Imams
of Islam such as ibn al-Mubarak, Malik, ThawrI, Awza(I, Shaffl,
Ahmad, Ishaq, Abu TJbaid and their likes.

One will not find anything in the words of those mentioned

above that bears resemblance to the words of the Speculative
Theologians (Mutakallimin) let alone the words of the philoso-

01 Refer to al-Baghdadi, al-Farq bayn al-Firaq, p. 215.

62 i.e. ta’wil as discussed by ibn Taymiyyah in many of his works.

37
 T H E E X C E L L E N C E O F K N O W L E D G E

phers, indeed this is not to be found in the words of anyone who

has not been censured or disparaged. Abu Zur(ah al-Razi said,
‘Whoever possesses knowledge, yet his knowledge is not refined,
and as such requires speculative theology (kalam) to spread it,
you should have nothing to do with him!’

2.6 The Rationalisation of the

People of Opinion
From amongst the innovated sciences is that which has been
introduced by the Legal Jurists belonging to the People of Opin­
ion comprising rational principles and rules which govern the
legal rules and regulation, not caring whether they conform to
the Sunnah or oppose it. The root basis of these principles may
well be based upon interpretations of texts from the Book and
Sunnah, however others opposed the interpretations employed.
This was what the Imams of Islam rejected when they refuted
the Legal Jurists amongst the People of Opinion in Hijaz and
Iraq, indeed they went to great lengths in censuring and refuting
them. As for the Imams and Legal Jurists amongst the Ahlu’l-
Hadith, they followed any authentic hadlth provided that the
hadlth was acted upon by the Companions and those who came
after them, or at least by some of them. As for those ahadlth
which the Salaf unanimously agreed to leave, it is not permissi­
ble to act by them since they left acting by them because of their
certain knowledge that they should not be enacted. ‘Umar ibn
‘AbduT'Aziz said, ‘Take from opinion that which conforms to
the practice of those who came before you for they were more
knowledgeable than you.’

As for the specific case where the hadlth contradicted the prac-

38
 2.6 The Rationalisation of the People of Opinion

tice of the inhabitants of Madlnah, Malik was of the opinion that

the practice of the inhabitants of Madlnah should be adhered to
whereas the majority adhered to the hadlth.63

2.7 Debating About the Religion

From amongst the matters rejected by the Imams of the Salaf
was argumentation and disputation about issues concerning the
lawful and prohibited,64 this was not the way of the Imams of
Islam. This was innovated later by the Legal Jurists of Kufah and
Basrah, for example, in their authoring works dealing with the
differences amongst the Shaffis and Hanafis and then devoting a
great deal of time and energy in discussion and argumentation [as
to which stances were correct]. Matters went to such an extreme
that this became the limit of their knowledge, it preoccupied
them, and distracted them from beneficial knowledge. All of this
is from the newly invented matters.

The Salaf rejected this and there is a hadlth recorded in the

Sunan concerning this in which the Prophet, peace and blessing

63 Refer to ibn Taymiyyah, Q a id a h fi Am alAhlal-M adm ah, which is available in

English with the title, T h e Madman Way.’

64 AjurrI #112-113 records from Muslim ibn Yasar that he said, ‘Beware of
disputation, for through it does the scholar slip into ignorance and by means of
it does Satan desire to cause him to slip and err.’ The isnad is sahlh. Ajum #11.5
records from Mu‘awiyah ibn Qurrah that he said, ‘Arguing about the religion
destroys ones deeds.’ The isnad is also sahlh.
Even aiding someone who is debating could be a grave wrong Hakim #7051
records on the authority o f ibn ‘Umar that the Prophet, peace and blessing be
upon him, said, “Whoever, without due right, comes to the aid of one debating,
is under the displeasure of Allah until he withdraws.” Hakim said that the isnad
was sahlh and DhahabI agreed.

39
 T H E E X C E L L E N C E O F K N O W L E D G E

be upon him, said, “A nation never went astray after being guided
except by means of disputation,’>65 then he recited the verse,

They only say this to you for argument’s sake, they

are indeed a disputatious people.66

Some of the Salaf said, W hen Allah desires good for His
servant, He opens for him the door of action. When Allah
desires evil for His servant, He locks the door to action and opens
instead the door o f disputation.^7

65TirmidhI #3253 and ibn Majah #48 on the authority of Abu Umamah.
TirmidhI ruled it to be hasan sahlh; it was declared sahlh by Hakim #3674 and
DhahabI agreed; it was ruled hasan by Suyuti #7934 and Albani, Sahih al-Jami
#5633.

66 al-Zukhruf (A3)\ 58
Ajurri, vol. 1, p. 434, said, "When the People of Knowledge amongst the
Tabi(In and the Imams who followed them heard this, they did not debate or
dispute about matters concerning the religion and they warned the Muslims
against this as well. They enjoined the Muslims to follow the Sunnah and that
which the Companions were upon, may Allah be pleased with them all. This is
the way of the People o f Truth, those to whom Allah, Exalted is He, has granted
His divine accord.’

67 Abu Nu'aym, vol. 8, p. 405 #12690, as a statement o f Ma'ruf al-Karkhl. He

also recorded #12691 that Ma'ruf said, ‘For a person to discuss matters that do
not concern him is a sign that Allah, Exalted is He, has forsaken him.’
Abu Dawud #4800 records on the authority of Abu Umamah that the Prophet,
peace and blessing be upon him, said, “I stand guarantor that a house will be
built on the outskirts of Paradise for whoever abandons argumentation, even if
he be in the right; a house will be built in the middle o f Paradise for the one who
abandons lying even if it be in jest; a house will be built in the most lofty part of
Paradise for one who makes good his morals and manners.”
It was ruled sahlh by Albani, al-Sahihah #273.

40
 2.7 Debating About the Religion

Malik said, ‘I have met the inhabitants of this city and they
used to abhor this excessiveness in which we find the people
today/68 meaning delving into minute details of issues and wid­
ening them. He used to censure excessive speech and legal ver­
dicts saying, They speak as if they were lascivious camels69 say­
ing, T t is like is this, it is like that” being reckless with their
words.5He used to abhor answering when faced with many ques­
tions and would say, ‘Allah says,

“They ask you about the soul, say: the soul is my

Lord’s concern”70

and he would then not respond to the question.571 It was asked,

‘A person who has knowledge of the Sunnah, should he argue in
order to defend it?5He replied, ‘No, he should inform the other
of the Sunnah, if he accepts, fine, otherwise he should remain
silent.5 He would say, ‘Arguing and disputing about knowledge
takes away the light of knowledge,5and, ‘Disputing about knowl­
edge hardens the heart and breeds cursing.5Frequently would he
say in response to questions that he was asked, ‘I do not know.5

Imam Ahmad traversed the same path as that followed by Malik

in this.

68Khanb, al-Faqih m ’l-Mutafaqqih, vol. 2, p. 15 #629 and ibn (Abdu’1-Barr #2062

with sahlh isnad.

69This is a comparison to the haste, rashness, and recklessness of camels when

overcome with lust.

7%/-/rri’(17):85

This is an example of the types of issues people were delving into at that time.

41
 T H E E X C E L L E N C E O F K N O W L E D G E

There also occurs a prohibition concerning asking excessive

questions,72 asking tricky and difficult questions,73 and also about
events that have yet to occur.74 Mentioning the narrations con­
cerning this would only prolong the discussion beyond what is
necessary

However, despite all this, there does occur in the words of the
Imams such as Malik, Shafi‘1, Ahmad and Ishaq, a clear indicator
to the sources of jurisprudence and the intellectual basis of the
divine laws, given in a succinct and comprehensive way, such
that one can understand the meaning without undue difficulty.
Their words also contain a refutation of those who oppose the
Sunnah, phrased in the nicest o f words and composed in the
best of ways such that the person who understands them is left
in no need of comprehending the laborious discussions of the
Speculative Theologians when they tried to do the same. Indeed
their lengthy laborious discussions could be completely devoid
of any of the correctness that is found in the concise statements
of the Salaf and the Imams.

72Bukhari #1477-2408-5975-6473-7292 and Muslim #1715 on the authority of

Mughlrah ibn Shufbah. Bukhari #4745-5259-5308-7304 and Muslim #1492 on
the authority of Sahl ibn Sa(d, Muslim #1715 on the authority o f Abu Hurayrah.
Refer to ibn ‘Abdul-Barr #2037-2053.

73Ahmad #23687-23688 and Abb Dawud #3656.

Munawl, vol. 6, p. 391, said the isnad was dacIf and it was ruled da(If by Albani,
D a if al-Jam? #6035.

74 Refer to ibn ‘Abdu’l-Barr, #2055-2069.

42
 2.8 The Way and Wisdom of the Salaf

2.8 The Way and Wisdom of the Salaf

Therefore the Salaf, when they refrained from excessive argu­
mentation and debating, did not do so because of ignorance and
inability, rather because of knowledge and the fear of Allah! Those
who came after them who did speak much and went to great
lengths in widening issues, did not do so because they had knowl­
edge that the Salaf did not, rather because of the love of speech
and lack of scrupulousness (warn) 2s When al-Hasan heard a group
of people arguing he said, ‘These have tired of worship, speech
has become easy and trivial to them, there scrupulousness has
lessened, and this is why they speak such.’76 Mahdl ibn Maymun
said, ‘I heard Muhammad ibn Sirin say, whenever a person tried
to argue sophistically with him, “I know what he means, and if I
wished to argue with you, I know full well the methods of
disputation,’” and in another narration, ‘I know more about dis­
putation than you, but I will not dispute with you/77 Ibrahim al-
Nakhai said, ‘I have never argued/ ‘Abdu’l-Karim al-Jazari said,

75Bayhaql, al-Zuhd al-Kabir#832 and Harawl, Dhamm al-Kalam# 114 record from
Dahhak that he said, ‘As for them, they learnt ward, however there will come
upon you a time wherein people will merely learn how to speak/
ibn al-Qayyim, al-Fawdid, p. 118, said that ward vjas, ‘Leaving all that one fears
may harm his Hereafter.’ al-Jurjanl, al-Tdrifat, p. 325, said that it was T h e leaving
of anything doubtful for fear of falling into the prohibited. It is also said that it
is to adhere firmly to all beautiful deeds/ Tabarani, al-Kabir records on the author­
ity of Hudhayfah that the Prophet, peace and blessing be upon him, said, “The
excellence o f knowledge is better than the excellence of worship. The best of
your religion is ward.” Mundhiri said that its isnad was hasan and it was declared
sahlh by AlbanI, Sahib al-Targhib #68.

76Ahmad, al-Zuhd, p. 272, and Abu N u(aym, vol. 2, p. 178 #1848.

77 Ajurrl #134 with a sahlh isnad.

43
 T H E E X C E L L E N C E O F K N O W L E D G E

‘A person of scrupulousness will never dispute.’78 Ja‘far ibn

Muhammad said, ‘Beware of disputing about this religion for it
preoccupies the heart and breeds hypocrisy.’79 ‘Umar ibn ‘Abdu’l-
‘Aziz used to say, W hen you hear disputation, refrain.’ He also
said, Whoever makes his religion a tool for disputation will fre­
quently change his stances.’80 He also said, ‘The predecessors
stopped at a point out of knowledge, through penetrative insight
did they refrain, even though they were more capable of arguing
[than their opponents] were they to have argued.’ There are many
quotes from the Salaf concerning this.

Many of the later people have been tried with this, thinking
that one who increases his words and arguments, and disputes
about matters o f the religion is more knowledgeable than one
who does not. This is naught but pure ignorance! Just look to the
senior Companions such as Abu Bakr, ‘Umar, ‘All, Mu‘adh, ibn
Mas ud, and Zayd ibn Thabit; what was their state? Their words
were less than the words of ibn ‘Abbas yet they had more knowl­
edge than he! Similarly the words of their successors were more
than those of the Companions even though the latter had more
knowledge than the former. The words of the next generation of
successors were more than those of the first generation succes­
sors even though the latter knew more than the former.

Therefore knowledge is not narrating a great deal, nor is it hav­

ing an opinion on everything, rather it is a light which is im-

78Ajurn #123 and ibn Battah, p. 123, with a hasan isnad.

79Abu N u(aym, vol. 3, p. 230 #3799.

80 Ajurn #116 and DarimI #310 with a sahlh isnad.

44
 2.8 The Way and Wisdom of the Salaf

planted in the heart81 by which the servant comes to understand

the truth, employs it to differentiate between truth and false­
hood, and is able to express that truth in brief, concise words.
The Prophet, peace and blessing be upon him, was granted pithi­
ness in speech82 and his words were the most concise o f words.83
All of this goes to show why there is a prohibition against exces­
sive speech and being loose in ones words.84

The Prophet, peace and blessing be upon him, said, “Allah never
sent a Prophet except as a conveyor; and doctored, elaborate
speech is from Satan,”85 meaning by this that the Prophet, peace

81 Ibn ‘Abdu’l-Barr #1398-1399 records that Imam Malik said, ‘Knowledge

does not come about by a great deal of narration, instead it is a light that Allah
implants in the hearts/ and, ‘Knowledge and wisdom are a light through which
Allah guides whoever He wills, they do not come about by knowing many issues.’

82 Bukhari #2977-6998-7013-7273 and Muslim #523 on the authority o f Abu

Hurayrah.

83The a u th o r ,/ ^ / a t (Ulum wa’l-H ikam , vol 1, p. 54, references this to Abu Ya'la
and Daruqumi.

84Bukhari #1477-2408-5975-6473-7292 and Muslim #1715 on the authority of

al-Mughlrah.
Ahmad #8822 and BayhaqI, Shu'ab #4970 also record on the authority of Abu
Hurayrah that the Prophet, peace and blessing be upon him, said, “Should I not
inform you of the worst of you? Those who prattle, those who speak rashly and
without care, and the arrogant braggart. Should I not inform you o f the best of
you? Those of you who have the best morals and manners.”
It was ruled sahlh by AlbanI, al-Sahihah #751-791-1891 and Arna‘ut, vol. 14, p.
418.

85‘Abdu’l-Razzaq, vol. 11, p. 163, as a mursal report.

However the last half of the hadlth has been recorded by Ahmad #5687 and

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 T H E E X C E L L E N C E O F K N O W L E D G E

and blessing be upon him, only ever spoke to the extent required
o f him to convey the message. As for excessive, doctored, and
elaborate speech, it is blameworthy. The sermons of the Prophet,
peace and blessing be upon him, would be brief and to the point,86
and his speech was such that the number of words employed
could easily be counted.87 He said, “Indeed from speech is that
which is magic.” He said this by way of censure, not by way of
commendation as thought by some. Whoever considers the con­
text of these words would be certain of this. Tirmidhi and oth­
ers quote the hadlth of ‘Abdullah ibn ‘Amr that the Prophet,
peace and blessing be upon him, said, “Allah hates the exces­
sively eloquent among men, those who move their tongues be­
tween their teeth88 just as cows do.”89 There are many narrations

Bukhari, Adab al-Mufrad #875 with an isnad meeting the criteria of Bukhari and
Muslim. Refer to Albani, SahihAdab al-Mufrad#671 and Arna’ut, vol. 9, p. 498.
Bukhari, Adab al-Mufrad #876 also authentically reports from ‘Umar that he
said, ‘Long-winded speech during sermons is from the prattle of Satan.’

86 Muslim #866 on the authority of Jabir.

87 Muslim #2493 on the authority of ‘A’ishah.

Ibn Abi al-‘Izz, Shark Aqidah at-Tahamyyah, p. 19, said, ‘Our Prophet, peace and
blessing be upon him, was granted pithiness in speech, he was sent with univer­
sal, comprehensive sciences and knowledge pertaining to this world and the
Hereafter in the best and most complete of fashions. However each time some­
one introduced an innovation, they went to great lengths in justifying it and this
is why the discussions o f the latter people are long and laborious and o f very
little benefit. In contrast, the words o f the early generations are few but of great
blessings.’

88 i.e. over carefully and excessively pronouncing each word.

89Tirmidhi #2853 and Abu Dawud #5005.

Tirmidhi ruled it to be hasan as did Suyuti #1849 and it is to be found in

46
 2.8 The Way and Wisdom of the Salaf

from the Prophet and the Companions, such as ‘Umar, Sa‘d, ibn
Mas udj AAshah, and others carrying this meaning.

Therefore it is necessary to realise that not everyone who speaks

a lot, delving into great detail, with regards normal speech and
knowledge is more knowledgeable than one who does not.

We have been tried by the ignorant amongst people who start

believing that just because someone speaks a lot, he is more
knowledgeable than those who have preceded him! Amongst them
are some who believe that a particular person is more knowl­
edgeable than the Companions and those who came after them
simply because he goes to minute details when explaining mat­
ters and has an opinion on everything. Some of this group say
that he is just more knowledgeable than the famous Legal Jurists
who enjoy a following, however this statement of theirs implies
the same as the previous. This is because those famous Legal
Jurists spoke more than those who came before them, hence if
someone who came after them knows more than them just be­
cause of his detailed discussions, then for sure he should be more
knowledgeable than those who spoke less than them such as
ThawrI, Awza‘1, Layth, ibn al-Mubarak, those of their generation,
and those who came before them of the Successors and Com­
panions. Such a stance constitutes clear disrespect of a serious

AlbanI, al-Sahihah #880; Sahib al-Jdmif# \8 7 5 .

MunawT, vol. 2, pg 359, T h e resemblance lies in the fact that this person
moves his tongue over his teeth and mouth while speaking just as the cow moves
its tongue when eating.’
BayhaqI, Shuab#491& records from ibn al-Mubarak that he said, ‘I found that
our companions would suddenly end their speech,’ the sub-narrator explained
this by saying, ‘Meaning out o f fear that they would fall under the hadith about
a people moving their tongues in their mouths as a cow does when it eats.’

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 T H E E X C E L L E N C E O F K N O W L E D G E

nature towards the righteous Salaf and indeed amounts to having

an evil opinion of them and accusing them of ignorance or defi­
ciency in knowledge. There is no strength or ability except with
Allah!90

Ibn Mas‘ud spoke the truth when he said, 'Amongst mankind,

they had the most righteous of hearts, they had the most pro­
found and in-depth knowledge, and they were the least
pretentious,’91 thereby indicating that those to come after them
are of a lesser stature with regards knowledge but more preten­
tious. The likes of this has also been reported from ibn ‘Umar.92

Ibn Mas‘ud also said, 'You are in a time in which the scholars
are many but whose speakers are few. After you will come a time
in which the scholars are few but the speakers are many.’93 Hence

90Ajum #127 records from Awza'l that he said, ‘Follow the footsteps of those
who preceded you even if it mean that the people absolve themselves of you;
beware of the opinions of people even if they beautify and embellish their
words.’

91 Recorded by ibn 'Abdu’l-Barr #1810 with a da'if isnad, however the narration
is good. Almost the exact same wording is reported from al-Hasan by ibn'Abdu’l-
Barr #1807 with a sahih isnad and a similar narration is recorded by Abu Nuaym,
vol. 1, p. 378 #1060 from ibn 'Umar.

92 Abu Nu'aym, vol. 1, p. 378 #1060 , with a da'If isnad.

93Abu Khaythamah #109 and TabaranI, al-Kabir# 8066.

It was declared sahih by ibn Hajr, vol. 10, p. 510, and Alban! in his notes to
Abu Khaythamah.
TabaranI also records that ibn Mas'ud said, You are in a time in which the
prayer is lengthy and the sermons are short; the scholars are many and the speak­
ers are few. There will come a time when the prayer is short and the sermon is
lengthy; the speakers will be many and the scholars few...’ HaythamI, vol. 7, p.
285, said, ‘Its narrators are those o f the Sahih.’

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 2.8 The Way and Wisdom of the Salaf

whoever’s knowledge is great but speech is little is to be

commended, and whoever is the opposite is to be censured.

The Prophet, peace and blessing be upon him, testified that

the people of Yemen had faith and understanding.5*4 The people
of Yemen are the least of people with regards speech and delv­
ing into the minutiae of the various sciences. However, their
knowledge is beneficial knowledge that has taken root in their
hearts and they express of it only that which is required. This is
beneficial understanding.

The best of what exists with regards the sciences of exegesis

of the QuPan, explanation of hadlth, and discussion of the law­
ful and prohibited is that which is related from the Companions,
the Successors, and the following generations until the genera­
tion of the famous Imams we have previously referred to. The
proof that this portion is indeed the choicest of these sciences,
arising from the most profound depth of understanding and dis­
cernment, is that which occurred after them of delving into
minute details and widening issues, most of which contains no
benefit unless it be an explanation of their words. As for that
which contradicts their speech, most of it is false or contains no
benefit whatsoever.

Their words suffice us and more, there is no truth that one

finds in the words of those who came after except that it can be
found in their words in the most succinct and comprehensive of
ways. There is no falsehood to be found in the words of those
who came after except that you will find in their words, after
understanding and due consideration, a clarification of its falsity.
There is to be found in their words such profound meanings and

94 Bukhari #3499-4388-4390 and Muslim #52 on the authority of Abu Hurayrah.

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 T H E E X C E L L E N C E O F K N O W L E D G E

subtle derivations that those who came after would never have
even begun to broach, let alone been guided to!

Whoever does not take knowledge from their words will miss
out on all that good as well as falling into much falsehood by way
of following those who came after. However, whoever wishes to
collate their words is in need of knowing the authentic from the
weak. This comes about by knowing the science of authenticat­
ing and disparaging narrators (jarh wal-tadit) and the defects of
hadlth. Whoever does not know this cannot be sure of what he
quotes from them and quickly will such a person confuse the
truth of it with the falsehood. Such a person is not to be de­
pended upon when he reports from the Prophet, peace and bless­
ing be upon him, or the Salaf because of his ignorance of the
authentic from the weak. It is even possible that such a person,
as a consequence of this ignorance and subsequent confusion,
go to the extreme of believing that all of it is false.

Awza‘1 said, ‘Knowledge is that which the Companions of

Muhammad, peace and blessing be upon him, conveyed, any­
thing else is not to be considered knowledge.’95 This was also
stated by Imam Ahmad and he said concerning the Successors,
‘You are free to choose,’ meaning it is up to you if you wish to
record their words or leave them. Zuhrl used to write their narra­
tions and Salih ibn Kaysan disagreed with him on this only to
later regret that he himself never wrote them.

95 Ibn ‘Abdu’l-Barr #1420-1421, the first narration has the additional wording,
‘O Baqiyyah! Only ever mention good of the Companions of Muhammad, peace
and blessing be upon him, and do the same o f your generation. If you hear
anyone else doing anything else it is as if he is saying, “I am better than him.” ’
The first is sahlh and the second is hasan.

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 2.8 The Way and Wisdom of the Salaf

In our times it is imperative that the words of the Imams of

the Salaf, who are followed up to the time of Shafi% Ahmad,
Ishaq and Abu ‘Ubaid, be written down. Let the people beware
of those affairs that happened after them, for many new matters
occurred amongst which was the appearance of those who at­
tributed themselves to following the Sunnah and Hadlth such as
the Zahiriyyah and their likes. The Zahiriyyah often oppose the
Sunnah due to their founders' deviation from the stances held by
the Imams and following his own understanding, or his taking to
those texts that the Imams before him did not take to.

As for delving into the words of the speculative theologians

and the philosophers, this is pure evil! Rare is it to find one who
delves into them without being sullied by some of their filth.
Ahmad said, ‘None delves into speculative theology (kalam) ex­
cept that he takes on board the ways of Jahm / He, as well as the
other Imams of the Salaf, used to warn against the People of
speculative theology (AhluH-Kalam) even if their intention be to
defend the Sunnah.

As for what is to be found in the words of those who love this

rhetoric and follow its adherents in censuring those who do not
excel in disputation and debate, accusing them of ignorance and
Hashw,96 - or that they do not have gnosis of Allah, or that they
do not possess true understanding of this religion - all of this is
from following the footsteps of Satan. We take refuge with Allah
from such a person.

96 This is a word that was often employed by the innovators to abuse Ahlu’l-
Sunnah.

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 T H E E X C E L L E N C E O F K N O W L E D G E

2.9 The ‘Inner Sciences’

From those sciences that have been innovated is the discus­
sion and analysis of the ‘Inner Sciences’ i.e. sciences dealing with
matters such as gnosis, the actions of the heart, and related is­
sues based upon pure opinion, spiritual experience (<dhawq), or
spiritual realisation (kashj). This contains a great danger and was
rejected by the greatest of the Imams such as Ahmad and others.

Sulayman [al-Daranl] used to say, ‘Sometimes a point of inspi­

ration occurs to me as it does to the nation [of ascetics], but I do
not accept it except by the testimony of two just witnesses: the
Book and the Sunnah.’97

Junayd said, ‘This knowledge of ours is governed by the Book

and the Sunnah, whoever has not read the Qur’an or written the
hadlth is not to be followed in this knowledge of ours.’98 This
knowledge has been greatly abused and some o f those who laid
claim to it fell into various forms of heresy and hypocrisy: claim­
ing that the Awliyd‘ were better than the Prophets,99 or that they
had no need of the Prophets, belittling the laws conveyed by the
Messengers, having the belief of incarnation and unification {hulul
wa’l-ittihda), the belief of the unity of being {wahdatu'l-nwjud) , and
other such matters which form the foundations of disbelief, sin,
and transgression; such as the claim that many of the prohibited
matters are lawful to them. Through this approach they have in-

97Sulami, Tabaqtital-Sufiyyah, p. 78.

98 Abu Nu'aym, vol. 10, p. 274 #15216, who mentions the additional words,
‘...or attained fiqh of the religion is not to be followed...’

99 The opinion of the likes of ibn al-'Arabi and al-Hallaj.

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 2.9 The ‘Inner Sciences’

troduced many affairs into this religion that have nothing to do

with it. They thought some o f these affairs would engender soft­
ness of the heart such as singing and dancing,100 They thought
other matters would serve to refine the soul such as passionately
desiring forbidden pictures and looking at them. Yet others they
thought would break the soul or lead to humility such as the
desire for clothes and other such matters whose legitimacy has
not been proven by the Divine Law (Shariah). Indeed some of
these matters actually distract away from the remembrance of
Allah and prayer such as singing and looking at that which is pro­
hibited to see; in this they resemble those who took their reli­
gion as mere play and amusement.

2.10 Beneficial Knowledge with regards the

‘Inner Sciences’
Beneficial knowledge in this arena is to strictly follow the texts
of the Book and Sunnah, to understand their meanings, and in
order to do so, confine oneself to what has been reported from
the Companions, the Successors, and their successors in matters
to do with the Q ur'an, hadlth, the lawful and prohibited,
asceticism, softening of the heart, gnosis, and other such things.
It is upon one to exert himself in distinguishing the authentic
narration from the weak, then after this to exert himself in cor­
rectly understanding the authentic narrations. In this there is suf­
ficiency for any who possess intelligence and adequate material
for those who seek beneficial knowledge.

100 The author, may Allah have mercy upon him, discusses this issue at length in
his treatise, Mas'alah al-Sama.

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 T H E E X C E L L E N C E O F K N O W L E D G E

Whoever suffices with this, makes his intention sincere - seek­

ing the Face of Allah, Mighty and Magnificent - and seeks His
aid, He will aid him, guide him, grant him the divine accord,
make him firm, grant him understanding, and bestow upon him
inspiration. At this juncture this knowledge will sprout its spe­
cial fruit: the fear of Allah, just as He, Mighty and Magnificent,
says,

It is only the learned amongst H is servants who

truly fear Allah.101

Ibn Mas'ud and others said, ‘Sufficient knowledge is it that one

fears Allah, and sufficient ignorance is it to be deceived of
Allah/102 Some of the Salaf said, ‘Knowledge is not narrating a
great deal but knowledge is the fear of A llah/103 Others said,
‘Whoever fears Allah is the scholar and whoever disobeys him is
the ignoramus/104 There are many quotes from them carrying this
meaning.
101 Fi#r(35): 28

102 Ibn ‘Abdu’l-Barr #1514; Ahmad, al-Zuhd, p. 158; ibn Abl Shaybah and it is
sahib.
Ibn A bdu’l-Barr #962 and Suyun, al-Durral-Manthur, vol. 4, p. 470, also quotes
the saying of Masruq, ‘Sufficient knowledge is it that one fear Allah, and suffi­
cient ignorance is it for one to be deceived by his own actions/ It is also sahlh.

103Ibn ‘Abdu’l-Barr #1400-1401; TabaranI, al-Kabir# 8534 as the words of ibn

Mas‘ud.
Haythami, vol. 10, p. 235, declared the isnad to be munqati*.

104 Ibn ‘Abdu’l-Barr #1544 quotes the first half as a statement o f ‘Ata’ with a
da‘lf isnad. However the meaning is established and quoted from a group of the
Salaf as referenced in Suyuti, al-Durral-Manthur, vol. 5, p. 470.

54
 2.10 Beneficial Knowledge with regards the (Inner Sciences'

The reason for this is that beneficial knowledge effectuates two

matters:

1. Knowledge o f Allah and what befits Him o f Beautiful

Names, Lofty Attributes, and Awe-Inspiring Actions. This nec­
essarily leads to venerating Him, glorifying Him, having fear of
Him, being in awe of Him, loving Him, having hope in Him,
putting ones reliance in Him, being content with His decree, and
bearing His trials with patience.

2. Knowledge of what He loves and is pleased with and that

which He detests and angers Him of beliefs, actions - the outer
and inner, and statements. This leads one to rush towards per­
forming that which Allah loves and is pleased with and avoiding
all that He detests and angers Him.

When knowledge sprouts these fruits, it is beneficial knowl­

edge. When knowledge is beneficial and takes root in the heart,
the heart fears Allah, submits to Him, and humbles itself in awe,
glorification, fear, love, and veneration. When this happens the
soul is content with the humblest of lawful worldly provisions
and this in turn leads it to turn away from the world and all tem­
poral effects. As such their remains no property, status, or sur­
plus effects that is looked at wantonly by the servant which would
be a cause for the decrease of his portion with Allah of the bliss
of the Hereafter. This was stated by ibn ‘Umar and others from
amongst the Salaf and has been reported from the Prophet, peace
and blessing be upon him.

When all of this happens, a special relationship between Allah,

Mighty and Magnificent, and the servant is engendered. If he
asks, He grants, and and if he supplicates, He answers as is men­
tioned in the hadlth qudsl, “...my servant continues to draw closer

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 T H E E X C E L L E N C E O F K N O W L E D G E

to Me by performing the optional deeds until I love him. When I

love him, I am his hearing by which he hears, his sight by which
he sees, his hand with which he strikes, and his leg with which
he walks. Were he to ask of Me, I would grant him, and were he
to take refuge with Me, I would grant him refuge,”105 and in an­
other n arration, “Were he to supplicate to Me, I would
respond.”106

In his, peace and blessing be upon him, advice that was di­
rected to ibn ‘Abbas there occurs, “Be mindful of Allah, He will
be mindful of you. Be mindful of Allah and you will find Him in
front of you. Know Allah in times of ease and He will know you
in times of hardship.”107

The goal of the servant is that there be, in his heart, a specific
gnosis between him and His Lord whereby he finds Him close all
the time and takes comfort with Him in times of solitude. He
finds pleasure in remembering Him, supplicating to Him, pri­
vately discoursing with Him, and serving Him. None would ex­
perience this except he who obeys Him in open and in secret. It
was asked of Wuhayb ibn al-Ward, ‘Can one who disobeys [Allah]
experience the sweetness of obedience?’ He replied, ‘No, and
neither can one who merely wishes to disobey him.’108

105Bukhari #6502 on the authority of Abu Hurayrah.

106Ahmad #26193 on the authority o f ‘A’ishah.

Refer to Haythaml, vol. 10, p. 269; and ibn Rajab, Jdmi al- 'Ulum, vol. 2, pp.
330+.

107 The wording is that o f Ahmad #2669-2763-2803 and it is also recorded by

TirmidhI #2516 who ruled it to be hasan Sahih.
Alban! ruled it to be sahih in Zilalal-Jannah #315.

108Abu Nhfaym, vol. 8, p. 154 #11689.

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 2.10 Beneficial Knowledge with regards the ‘Inner Sciences’

When this is actualised in the servant, he can then be said to

have gnosis of his Lord and a special relationship develops be­
tween the two such that when he asks, He grants; when he sup­
plicates, He answers. Shawanah said to Fudayl when he asked
her to supplicate for him, ‘Does there not exist between you and
your Lord a relationship such that if you supplicate to Him, he
answers you?’ upon which he fell unconscious.109

The servant continually faces hardship and difficulty in this

world, in the bar%akhm and at the place of the final standing.
When there exists this special gnosis between the servant and
His Lord, Allah will suffice him during all of this. This is what is
indicated in his, peace and blessing be upon him, advice to ibn
(Abbas, “Know Allah in times of ease and He will know you in
times of hardship.”

It was asked of Ma‘ruf, W hat is it that has roused in you the

desire for seclusion?’ The questioner mentioned death, the grave,
the place of the final standing, Paradise and Hell as possible causes
to which he replied, ‘AH of this is in His hand, when there exists
a gnosis between you and Him, He suffices you during all of
this.’

So beneficial knowledge is that which engenders a gnosis be-

109Abu Nuaym, vol. 8, p, 116 #11567, the narrative continues to quote Fudayl as
saying, ‘Ennoble us with the nobility of obedience and do not humiliate us with
the humiliation of disobedience.’

110al-Bar^akh, refers to a barrier placed between a person who has deceased and
this worldly life. It is a way of referring to the first stages of the life o f the
Hereafter. A very good treatment of al-Bar^akh and the issues related to it can be
found in Muhammad al-Iibaly, ‘Life in al-Barvakti \Al-Kitaab <&As-Sunnah pub­
lishing, 1998].

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 T H E E X C E L L E N C E O F K N O W L E D G E

tween the servant and his Lord and leads to it such that he comes
to know his Lord, singles him out alone in belief and worship,
takes comfort in Him, develops a sense of shyness (haya) of
Him, and worships Him as if he sees Him.

This is w hy a group o f the Companions said, T h e first knowl­

edge to be raised from the people would by humility (khushu)’m
Ibn Masnd said, ‘There are people who recite the Qur’an yet it
does not descend beyond their throats; were it to reach the heart
and take root therein, it is then that it would benefit/112

al-Hasan said, ‘Knowledge is of two types: knowledge that is

superficial utterance upon the tongue, that is Allah’s proof against
the children of Adam; and knowledge that takes root in the heart
and that is beneficial knowledge/113 The Salaf used to say, ‘The
scholars are of three categories: the scholar who knows Allah
and His commands; the scholar who knows Allah but not His
commands; and the scholar who knows His commands but does
not know Allah. The best and most complete of them is the first
- he is the one who truly fears Allah and knows His rulings/114

The fundamental matter here is that the servant uses knowl-

111Ahmad #23990 from Shaddad bin Aws and it was ruled sahih by ibn Hibban
#4572 and Hakim #337 with DhahabI agreeing; TirmidhI #2653 on the author­
ity o f ‘Ubadah ibn al-Samit and he said it was hasan gharib and it was ruled sahih
by Hakim #338 with Dhahabi agreeing; and Hakim #8448 on the authority of
Hudhayfah and he said it was sahih.

112 Muslim #822

113Darimi #376 and ibn Abi Shaybah, vol. 13, p. 235 and it is sahih.

114 Darimi #375 and ibn ‘AbduTBarr #1543 on the authority of Sufyan ibn
‘Uyaynah and the isnad is sahih.

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 2.11 The Foundation of Knowledge

edge to engender a gnosis of his Lord. When this comes to frui­

tion he will find Him close. When this happens, He will bring
him close and answer his supplications. It is mentioned in a Judeo-
Christian narration, ‘Son of Adam! Seek me and you will find
Me, when you find Me you will find everything. However if you
don’t find Me, you will have lost everything. I am more beloved
to you than anything else.’

Dhu’l-Nun used to repeat these verses by night,

Seek for yourselves

The likes of what I have found.
I have found a place of rest wherein
He never falters in His love:
If I move away, He draws me close
And if I move closer, He draws nigh.115

2.11 The Foundation of Knowledge

Imam Ahmad, may Allah have mercy upon him, used to say
about Ma‘ruf, ‘He possesses the foundation of knowledge: the
fear of Allah.’ Therefore the foundation of knowledge is that
knowledge which leads to fearing Him, loving Him, drawing close
to Him, taking comfort with Him, and ardently desiring Him.
Then this is followed by knowledge of the rulings of Allah, all
that He loves and is pleased with from the servant of statement,
action, spiritual condition, and belief. Whoever realises these two
types of knowledge has found beneficial knowledge; he has at­
tained beneficial knowledge, a fearful heart, a content soul, and a
supplication that is responded to,

115 Abu Nu'aym, vol. 9, p. 357 #14112.

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 T H E E X C E L L E N C E O F K N O W L E D G E

Whoever does not attain this knowledge will fall into the four
matters that the Prophet, peace and blessing be upon him, sought
refuge from and his knowledge will actually become a source of
misery for him and a proof against him. He will not benefit by it
because it did not make his heart fearful of his Lord, it did not
satisfy the desires o f the soul for this world, rather it only
strengthened it, his supplication went unheard because he did
not obey the commands of his Lord and avoid all that He detests
and angers Him. This provided that his knowledge is that knowl­
edge from which benefit can be hoped, i.e. that knowledge de­
rived from the Book and Sunnah. Whatever knowledge may be
derived from other than these two sources is not beneficial and
there is no hope of deriving benefit through it, indeed its harm is
greater than its benefit!

2.12 The Signs of Beneficial and

non-Beneficial Knowledge
The sign of knowledge that does not benefit is pride, arro­
gance, and conceit. Such a person seeks high position and rank­
ing in this world and competes for it. He debates with the schol­
ars with the aim of defeating them, and argues with the foolish
with the aim of directing their attention towards him. It is re­
ported from the Prophet, peace and blessing be upon him, that
whoever seeks knowledge for this purpose, “for him is the Fire,
the Fire!”116

116 Ibn Majah #254 and ibn Hibban #290 on the authority o f Jabir.
BusayrT, al-Zawaid. said, ‘Its narrators are trustworthy and precise.’ It was
declared sahlh by ‘Iraqi, vol. 1, p. 52; and likewise AlbanI, Sahib al-Jami'
#7370.

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 2.12 The Signs of Beneficial and non-beneficial Knowledge

It is possible that some who possess this type of knowledge

claim to have gnosis of Allah and that they only desire Him and
nothing else. Their purpose behind this claim is naught but the
desire for precedence in the hearts of people such as kings and
others, that people think well of them, and that they enjoy a
large, dedicated following.

The sign of this is that they will openly make the claim o f
wildyah just as was the habit of the People of the Book, and later,
the practice of the Qaramita, the Batiniyyah and those like them.117
This is the exact opposite of the state of the Salaf who used to
think little of themselves, both inwardly and outwardly. ‘Umar
said, Whoever says, “I am a scholar” is an ignoramus, whoever
says, “I am a believer” is a disbeliever and whoever says, “I am in
Paradise” is in Hell fire.’

A further sign of this is that such a person will not accept the
truth or submit to it. He will act arrogantly towards those who
speak the truth, especially if they are seen to be of a lesser stat­
ure than him in the eyes of the people. This person will persist
upon his falsehood simply out of fear that the hearts of people
may become averse to him by his accepting the truth and there­
fore changing his stance. Perhaps such people may even outwardly
censure themselves and show that they think little of themselves
in front of an audience so that people believe that they are hum­
ble and thereby praise them. This is from the more subtle forms
of showing off (riya) as pointed out by the Successors and those
scholars who came after them. These people will openly accept
praise and encourage it in a way that negates truthfulness (sidq)
and sincerity (ikhlds). The truthful person will always fear falling

117 Refer to ibn al-jawzl, Munta^am, vol. 5, p. 110; and Baghdadi, al-Farq bayna d -
Firaq, p. 281.

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 T H E E X C E L L E N C E O F K N O W L E D G E

prey to hypocrisy and meeting an evil end. The truthful person is

always trying to avoid praise and always trying to avoid willing
acceptance of it if it comes to him.

This is why a sign of the People of Knowledge is that they do

not think themselves to be of any great stature or station, they
detest in their very hearts praise and commendation and they do
not act arrogandy towards anyone. al-Hasan said, The Legal Ju­
rist is one who is abstemious of this world and desirous of the
Hereafter, he has perspicuous insight into his religion, and is con­
tinuous in the worship of his Lord/ in another narration, ‘One
who does not envy those above him, or mock those beneath
him, and does not take wages for knowledge that Allah has taught
him.’118 The meaning of this last statement has also been reported
to us from ibn ‘Umar.119

Each time the People of this beneficial knowledge increase in

knowledge, they increase in humility before Allah, fear of Him,
and submission to Him. Some of the Salaf said, ‘It is desirable
that the scholar sprinkle dust on his head out of humility before
his L ord/120 Each time he increases in knowledge and cognisance
o f his Lord, he increases in fear and love of Him, as well as
humility and submission.

From the signs of beneficial knowledge is that it will teach one

118Ahmad, al-Zuhd, p. 268, with a hasan isnad.

119 DarimI #298 and ibn ‘Abdu’l-Barr #858 and its isnad is dalf. A report of
similar import is also recorded by DarimJ #300 on the authority of Abu Hazim
with a da‘If isnad.

120 Khatlb, al-Faqth wa l-Mutafaqqih, vol. 2, p. 230 #899 on the authority of Ayyub
with a sahih isnad.

6 2
 2.12 The Signs of Beneficial and non-beneficial Knowledge

to flee from the worldly effects, the greatest of which is the de­
sire for leadership, fame, and praise. It will teach one to avoid
these and to expend effort in staying away from them. If any of
this does occur, without his choice or desire, he is in a state of
extreme fear of his end because it could just be a divine plan and
a means of gradually leading him to perdition (istidraj). It was
because of this that Imam Ahmad used to be in a state of fear
when he became famous.

From the signs of beneficial knowledge is that one does not lay
claim to having knowledge or become boastful of it. He does
not accuse others of ignorance unless they oppose the Sunnah
and its people, in which case he speaks against him out of anger
for the sake of Allah, not out of personal anger or the desire of
gaining ascendancy over him.

As for he whose knowledge is not beneficial, he has no con­

cern but to show his supremacy over the rest of the people by
means of his knowledge, to accuse them of ignorance, and to
demean them. This is from the meanest of traits to be found in
people! It is possible that this person even accuse the scholars
who came before him of ignorance and negligence; such a per­
son loves his self and desires to promote it, he has a good opin­
ion of himself and a bad opinion of those who came before him.

The People of beneficial knowledge are the exact opposite;

they have a bad opinion of themselves and have a good opinion
of the scholars of the past. Their hearts accept the nobility and
excellence of their predecessors and their inability to come close
to their ranks, let alone actually reach them! Excellent indeed is
the saying of Abu Hanlfah when he was asked as to which of the
two was better, Alqamah or al-Aswad, ‘By Allah we are not even
 T H E E X C E L L E N C E O F K N O W L E D G E

deserving of mentioning them let alone determining which of

them is better!’

When the manners of the Salaf were mentioned to him, ibn al-
Mubarak would say the following lines of poetry,

Do not mention us in the same context as them

The healthy, when walking, are not like the decrepit.

Whoever’s knowledge is not beneficial and deems himself bet­

ter than those who preceded him in his stances and his elaborate,
laborious speech, will also deem himself better than them in
knowledge or ranking in the Sight of Allah. He will look down
upon those who came before him and mock them for having
little knowledge. This pauper does not realize that the lack of
speech arising from the Salaf was because of their waraf and fear
of Allah, had they wished to lengthen or detail their discussions,
they were fully capable of doing so. When ibn ‘Abbas heard some
people debating about the religion he said, 'Do you not know
that to Allah belong certain servants, though they are fully able
to respond and are not dumb, the fear of Allah has silenced them
and given them tranquillity. They are the true scholars, the elo­
quent ones, the intelligent, the noble; scholars of the Days of
Allah, except that when they brought to mind the greatness of
Allah, their minds were overcome, their hearts split for the fear
of Allah, and their tongues were silenced. When they recovered
from this state they rushed to performing righteous deeds think­
ing themselves to be amongst those who were negligent when in
reality they were the sagacious, those of strong determination;
thinking themselves to be oppressors and sinners when in reality
they were pious worshippers, free of oppression and sin. They
did not think that abundant worship was too much for Him; they

64
 2.12 The Signs of Beneficial and non-beneficial Knowledge

were not content with little worship, and they did not look down
on any actions of worship. Wherever you were to meet them you
would find them sombre, solicitous, in a state of dread and fear
of their Lord.’ Reported by Abu Nuaym and others.121

Imam Ahmad and TirmidhI record the hadith of Abu Omamah

that the Prophet, peace and blessing be upon him, said, “Modesty
and cautiously withholding the tongue (al-'ayy) are two branches
of faith. Lewdness and eloquent speech are two branches of
hypocrisy.” It was declared hasan by TirmidhI and also recorded
by Hakim who declared it sahlh.122

Ibn Hibban records the hadith of Abu Hurayrah that the

Prophet, peace and blessing be upon him, said, “Clear speech is
from Allah and al-(ajj is from Satan. Clear speech does not come
about by a great deal of speech, rather it comes about by deci­
sively stating the truth. aKAyj does not mean little speech but it
means to make a mockery of the truth.” 123

Amongst the mursal reports of Muhammad ibn Ka(b al-QurazI

from the Prophet, peace and blessing be upon him, is that he
said, “There are three matters which would cause the servant
loss in this world, but he will find that which is greater than them

121Abu Nu^aym, vol. 1, p. 400 #1149; and ibn al-Mubarak, al-Zuhd# 1495.

122TirmidhI #2027 and Ahmad #22312.

TirmidhI ruled the hadith to be hasan as did ‘Iraqi, al-Amdli. It was ruled sahlh
by Hakim #17 with DhahabI agreeing, Suyuti #3866, and AlbanI, Sahib al-Jami
#3201.

123Ibn Hibban #5796 and its isnad contains ‘Utbah ibn al-Sakan who is matruk.
It is also recorded by DaylamI #5215 and Munawl, vol. 5, p. 356, mentioned
that its isnad contained weak narrators.

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 T H E E X C E L L E N C E O F K N O W L E D G E

in return in the Hereafter: joining the ties of kinship, modesty,

and withholding the tongue/’

‘Awn ibn ‘Abdullah said, Three matters are from faith: mod­
esty, chastity, and withholding; withholding the tongue, not with­
holding the heart or actions. These are things which cause gain in
the Hereafter and loss in this life but what is gained in the Here­
after is greater than what is lost in this world.’124 This has also
been reported from the Prophet, peace and blessing be upon him,
but is weak.125

Some of the Salaf said, ‘Perhaps a man sits with some people
and they think that he is unable to speak when in reality he is
fully capable of speech, but he is a Muslim scholar.’ Therefore he
who knows the worth of the Salaf will know that their silence
over certain matters such as excessive speech, argumentation and
debating, and increasing upon explanation beyond what is neces­
sary did not arise out of the inability to speak, nor ignorance, nor
due to shortcoming; instead it arose due to their scrupulousness,
their fear of Allah, and their preoccupying themselves with those
affairs which would be of benefit rather than those affairs that
contain no benefit.

124‘Abdu’l-Razzaq, vol. 11, p. 142, with a sahih isnad and Suyuti #3474 declared
if hasan.

125 Refer to Munawi, vol. 3, p. 407.

A similar hadith has been recorded by DarimI #526 with the words, “Modesty,
chastity, and withholding - withholding the tongue not the heart - and fiqh are
from faith. These are things which cause gain in the Hereafter and loss in this life
but what is gained in the Hereafter is greater,” the isnad is sahih.
HaythamI, vol. 8, p. 26, mentions another similar hadith on the authority of
Qurrah ibn Iyas and states that its isnad contains a weak narrator.

6 6
 2.13 A ll Goodness lies in Traversing the Way of the Salaf

2.13 All Goodness lies in Traversing the

Way of the Salaf
Regardless of whether it be in the foundation of the religion or
its subsidiary issues, the exegesis of the Qur’an, the explanation
of hadlth, asceticism, matters which soften the heart, points of
benefit and wisdom, exhortations - whatever the Salaf spoke about
- whoever traverses their path in this is rightly guided, and who­
ever does not; instead involving himself in excessive question­
ing, disputation, and speculation; is not rightly guided. However,
if this latter person was to admit their excellence and his own
shortcoming then his state is better. Iyas ibn Mu'awiyah said, £Only
a fool is unaware of the defects of his own soul.’ It was asked of
him, ‘What is your defect?’ He replied, ‘Speaking too m uch/126
However, if this latter person was to attribute excellence to him­
self and deficiency and ignorance to those who preceded him,
then he has clearly deviated and has suffered a great loss.

In summary, in these corrupt times, it is upon the person to

either be content that he is a scholar in the sight of Allah, or not
be content with this and instead content himself with being a
scholar in the eyes of people. If he chooses the first, let him
suffice with Allah’s knowledge of him; whoever has a state of
gnosis existing between him and Allah will suffice with Allah’s
knowledge of him. Whoever chooses the second then he falls
under the saying of the Prophet, peace and blessing be upon
him, “Whoever seeks knowledge to compete with the scholars,
or to argue with the fools, or to win the attention of people, let

126 Abu Nu'aym, vol. 3, p. 146 #3489.

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 T H E E X C E L L E N C E O F K N O W L E D G E

him take his place in the Fire.”127

Wuhayb ibn al-Ward said, ‘It could well be that a scholar in the
eyes of the people is counted to be amongst the ignorant in the
Sight of Allah/

Muslim records the hadith of Abu Hurayrah that the Prophet,

peace and blessing be upon him, said, “The first to be burnt in
the Fire are three...,” amongst whom are the scholar and the reciter
of the Qur’an who only learnt their knowledge that it may be said
of them, ‘He is a scholar’, ‘He is a reciter of the Qur’an/ It was
indeed said of them and they will be dragged face first into Hell-
fire/28

127 The author, may Allah have mercy upon him, has actually combined two
separate ahadlth in one. The first is the hadith, “Whoever acquires knowledge to
compete with the scholars, or to argue with the fools, or to win the attention of
people, is in the Fire.” Recorded by Tirmidhl #2654 and Ibn Majah #253 on the
authority of ibn ‘Umar.
It was declared sahlh by AlbanI, Sahib al-Targhib #109.
The second is the hadith, “Whoever seeks knowledge for other than Allah - or,
intending thereby other than Allah - let him take his place in the Fire.” Recorded
by Tirmidhl #2655 and Ibn Majah #258 on the authority of ibn ‘Umar.
It was declared da‘lf by AlbanI, D a 'if al-Jami #5687.
Refer also to fn. 98.

128Muslim #1905/4923 on the authority of Abu Hurayrah with the words, ‘The
first man (whose case) will be decided on the Day of judgment, will be a man
who died as a martyr. He shall be brought forth and Allah will recount His
blessings (which He had bestowed upon him) and he will acknowledge them.
Then Allah will ask, “What did you do with them?” He will reply, “I fought for
Your sake until I died as a martyr.” Allah will say, “You lie. You fought so that you
might be called a ‘brave warrior’ and you were called so.” Then a command will be
given and he will be dragged on his face and cast into Hell.
And a man who acquired knowledge and taught it and recited the Qur’an. He

68
 2.13 A ll Goodness lies in Traversing the Way of the Salaf

If one does not content his soul with this, contenting it in­
stead with the position of judge simply because this is a position
that people respect, then he has chosen that which is lesser in
exchange for that which is best, and he has moved from the rank­
ing of scholar to the ranking of oppressor. This is why, when one
of the Salaf was offered the position of judge, he refused saying,
‘I only learnt knowledge that I may be resurrected with the Proph­
ets, not that I may be resurrected with kings. The scholars are
resurrected with the Prophets and judges are resurrected with
kings!’

will be brought forth and Allah will recount His blessings (which He had bestowed
upon him) and he will acknowledge them. Then Allah will ask, “What did you do
with them?” He will say, “I acquired knowledge and disseminated it and recited
the Qur’an for your sake.” Allah will say, “You lie. You acquired knowledge so
that you might be called ‘a scholar,’ and you recited the Qur’an so that it might be
said, ‘He is a Qari’,’ and it was said. Then a command will be given and he will be
dragged on his faceand cast into Hell.
And a man whom Allah had made abundantly rich and had granted every kind
of wealth. He will be brought forth and Allah will recount His blessings (which
He had bestowed upon him) and he will acknowledge them. Then Allah will ask,
“What did you do with them?” He will say, “ I spent money in every cause in
which You wished that it should be spent for Your sake.” Allah will say, “You lie.
You did so that it might be said, “He is generous,” and it was said. Then a
command will be given and he will be dragged on his face and cast into Hell.’

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 T H E E X C E L L E N C E O F K N O W L E D G E

2.14 Bear this Life with Patience!

It is necessary that the believer have patience for a short while
such that through it he will attain everlasting bliss. If he despairs
and becomes impatient, he is as ibn al-Mubarak said, ‘Whoever
has patience, how short a time does he have to be patient for.
Whoever despairs, how a short time does he have to enjoy
himself!’

Imam Shaffl used to say the following lines of poetry,

O my soul, it is only a few days, bear them patiently.

A lifetime seems but a flitting reverie.
O my soul, through this world pass swiftly
And leave it for true life ahead does lie!129

We ask Allah for beneficial knowledge and we take refuge with

Him from knowledge that does not benefit, from a heart that
does not fear Him, from a soul that is not content, and from a
supplication that is not answered, O Allah we take refuge with
You from these four!

All praise and thanks are due to Allah, the Lord of the worlds.
May Allah bestow his peace and blessings upon our master,
Muhammad, upon all of his family and all of his Companions.130

129 Shafi'i, Drnan, p. 123.

130 Ajurrf, al-Shariah, vol. 1, p. 451, said, W hoever possesses knowledge and
intelligence and understands all that has preceded in this book will know that he
is in need o f performing righteous deeds. If Allah wishes good for him, that
person will adhere firmly to the Sunnah of the Prophet, peace and blessing be
upon him, that which the Companions were upon, may Allah be pleased with

70
 CH A PTER T H R E E

3.1 The People of the Book and their

Hard Hearts
Consider carefully Allah’s censure of the People of the Book,
the hardness of their hearts even after being given the Book and
their witnessing miracle after miracle such as the revival of the
dead man after being struck with a part of the cow.131 We have
been prohibited from resembling them and it has been said to us,

them all, and the way of those who followed them in good: the Imams of each
generation. He will learn knowledge so as to remove ignorance from himself, his
intention being to learn it for the sake of Allah, Exalted is He, Alone. His
intention is not to be for the sake o f excelling in argumentation, disputation, and
debate; and neither is to be for a worldly purpose. Whoever’s intention is pure
will be safe from desires, innovation, and misguidance, if Allah wills, and will
follow that which the Imams of the Muslims were upon before him.’

131
al-Baqarah (2): 72-74

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 T H E E X C E L L E N C E O F K N O W L E D G E

Has the time not arrived for the hearts of those

who have faith to yield to the remembrance of
Allah and to the truth H e has revealed, so they
are not like those who were given the Book be­
fore for whom the time seemed over long so that
their hearts became hard?132

In another place Allah explained to us the cause of their hard

hearts saying,

is ~
A.

But because of their breaking of their covenant,

We have cursed them and m ade their hearts
hard.133

Thereby informing us that the hardness of their hearts arose as

a punishment for their breaking the covenant of Allah, This by
opposing His commands and doing what He prohibited after they
had accepted the contract, then Allah says,

They distort the true meaning of words and have

forgotten a good portion of what they were re­
minded of.

132al-Hadid (SI): 16

133al-Mdidah (5): 13

72
 3.1 The People of the Book and their Hard Hearts

Allah mentions that the hardness of their hearts led to two

blameworthy characteristics,

1. Distorting the true meanings of words.

2. Their forgetting a portion of what they were admonished with,

meaning by this: their abandoning and ignoring a portion of
the wisdom and goodly exhortation given them. They forgot
it, left acting upon it, and ignored it.

These two matters are to be found amongst our scholars who

have been corrupted due to their having the traits of the People
of the Book. They distort the true meanings of words because
they are not sincere in their learning of knowledge and hence
their hearts become hard. Therefore they do not preoccupy them­
selves with deeds but rather with distortion of words. They twist
the words of the Book and Sunnah away from their correct mean­
ings and import, doing so craftily and by the employment of sub­
tle methods; methods such as claiming that they are metaphori­
cal, thereby giving them far-fetched meanings, and casting doubts
on the wordings of the Sunnah when they are unable to do so
with regards the Book. They censure those who adhere firmly to
the divine texts, accepting their clear meanings, and call them
ignorant or HashwL134This trait is to be found amongst the Specu­
lative Theologians, the Legal Jurists amongst the People of Opin­
ion, and the Sufis from amongst the philosophers and Specula­
tive Theologians.

They also leave aside a portion of the beneficial knowledge

they have been admonished with, hence their hearts do not ac­
cept admonition and exhortation, instead they censure those who

134Refer to ibn Qutaybah, Ta w ilM ukhtalif al-Hadith, p. 55.

73
 T H E E X C E L L E N C E O F K N O W L E D G E

learn that which makes them weep and softens their hearts* brand­
ing them story-tellers!

In their works, the People of Opinion state, quoting their teach­

ers, that the fruits of knowledge indicate the nobility of that
knowledge. So the fruit of whoever preoccupies himself with
exegesis of the Qur’an is to narrate stories and admonish people,
and the fruit of whoever preoccupies himself with their opin­
ions and their knowledge is that he is able to give legal verdicts,
pass judgments, and teach! Such people come under the meaning
of the verse,

They know the outward aspect of the life of this

world but are heedless of the Hereafter.135

It is their intense love for this world and position that has made
them like this. If only they would lessen their desire for this
world and instead direct it to the Hereafter, if only they were
sincere to themselves and the servants of Allah, they would then
strictly follow what Allah has revealed to His Messenger and they
would enjoin the people to this as well. As a result most people
would not violate the dictates of taqwa, and the texts of the Book
and Sunnah would suffice them, with only a few of them not
being satisfied with them. These few, Allah would cause to re­
turn to the truth by way of those who had correctly understood
the divine texts, and hence people would be left in no need of
these concocted, false, subsidiary rulings and crafty tricks through
which the doors to usury and other proscriptions have been
opened. Today we see the proscribed being prescribed by way of

135 al-Riim (30): 7

74
 3.1 The People of the Book and their Hard Hearts

the simplest of tricks and twists, just as the People of the Book
used to do!

May Allah guide those who believe to the truth in those mat­
ters in which they have differed <(and Allah guides whoever He wills
to the Straight PatbA 36

May Allah send abundant blessing of peace upon our master,

Muhammad, upon his family and his Companions until the Day
of Judgment.

“A llah sufficesfo r us and an excellent

disposer of our affairs is H e. ” 137

136al-Baqarah{2)-.2V>

137A l t (Imran (3): 173

75
T H E E X C E L L E N C E O F K N O W L E D G E

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8 2
 IN D E X O F SECTS

A hlu’l-Kaldm: Adherents to speculative theology, people seeking

to explain the articles and premises of belief and to give evi­
dences for them based on philosophy and logic.

Bdtiniyyah: A sect of the Shl‘a, the followers of Ismail ibn Ja‘far.

They were of the belief that the legal texts were merely su­
perficial expressions carrying inner meanings that oppose what
is outwardly understood of them, examples lie with their
explanations of Paradise, Hell and the Last Day

Hashwiyyah: A term frequently used by the innovators to refer to

Ahlu’l-Sunnah, the Ahl’l-Hadith, those who affirmed the At­
tributes of Allah. The first to use this term was ‘Amr ibn
‘Ubaid al-Mutazill who said that ‘Abdullah ibn ‘Umar ibn al-
Khattab was a HashwI.

Jabariyyah: Followers of the school of Jahm ibn Safwan in his be­

lief that all actions are decreed by Allah and man has no con­
trol over them at all, instead he is forced to do what he does.

Jahmiyyah: Followers of Jahm ibn Safwan in his denial of the

Names and Attributes of Allah.

83
 T H E E X C E L L E N C E O F K N O W L E D G E

Karrdmiyyah: Followers of Muhammad ibn Karram (d. 255H), they

divided into many sub-sects and were famous for their liken­
ing of Allah to His creation (tashbih).

Mutakallimun: Speculative Theologians, adherents to kaldm .

Muta^ila: Followers of Wasil ibn (Ata al-Ghazzal who abandoned

the circles of Hasan al-Basrl. They negated the Attributes of
Allah for fear of likening Him to His creation, yet affirmed
His Names. From amongst their beliefs was that a person
who com m itted a major sin was neither a believer nor a dis­
believer, rather of a station between the two stations, but he
would be consigned to Hell fire forever. They were from the
rank and file of the Mutakallimun and gave precedence to
their intellects over the divine texts.

Qadariyyah: Those who held the belief that man has complete
free will in all that he does and that Allah has no control over
him.

Qardmita: A sect holding the same belief as the Batiniyyah and

followers of Maymun ibn Daysan.

Faldsifa: Those philosophers who promoted the ‘wisdom’ of the

Greeks, the Greek philosophers who did not believe in the
Resurrection as it is mentioned in the Book and Sunnah, nor
did they affirm the Names and Attributes of Allah. From
amongst their leaders was Aristotle, the student of Plato and
from amongst their latter proponents was al-Farabi and ibn
Slna.

84
 IN D E X O F ARA BIC W O R D S

AwliytiJ; plural o f wali\ friend, ally, loyal companion. From the

word wildyah meaning loyalty and closeness, the opposite of
enmity.

S4yy: withholding the tongue from speaking, carefully consider­

ing each word before it is said.

Bar^akh: barrier, isthmus, A barrier that is erected between the

deceased and this life preventing him from returning and a
generic reference to the life that commences after death.

Bayan: Speech, clarification, discourse. It is of two types: the

first whereby the intended meaning is expressed clearly, what­
ever language it may be in, this category is not regarded as
magic; the second whereby the intended meaning is expressed
in eloquent, cleverly doctored phrases based upon specific
rules such that one listening takes pleasure in hearing the
words and they affect his very heart. This category is what
has been likened to magic as it captivates and beguiles the
heart and overcomes the soul to the point that the face of
reality could be transformed to illusion and the one capti­
vated perceive only that which the speaker wants him to per­
ceive. This category can be used in a commendable fashion

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and in a blameworthy fashion. As for the commendable form,

it is to direct the person towards the truth and use these
methods to aid the truth. As for the blameworthy form, it is
to direct the person towards falsehood or envelop him in
confusion such that the truth is seen as falsehood and false­
hood as truth. This is completely blameworthy and has been
likened to that which is completely blameworthy - magic

Bid'ah: innovation, that which is newly introduced into the reli­

gion of Allah.

Da if. weak; the hadlth that is neither sahih nor hasan because it
fails to meet one of their requirements. It is of varying de­
grees of severity, the most severe of which being mawdu(,
fabricated.

Dhawq: taste, perceptivity, technically referring to spiritual expe­

rience, dhawq is a more temporary state of wajd. One may re­
ceive some forms of inspiration in the heart as a result of
these states however this inspiration should always be com­
pared to the Book and Sunnah to ascertain its correctness.

Dhikr: remembrance, recollection, technically referring the re­

membrance of Allah.

D u a: supplication, invocation, it is an action of worship that may

only be directed to Allah. It is of two types, supplication
through worship {du a Hbadah) and supplication of request {dua
mas}alah). The first type of dua can be understood when one
understands that every act o f worship is done with the
unstated plea that Allah accept that action of worship and
the desire to draw closer to him; and hence attain His pleas-

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 Index of Arabic Words

ure. Hence every action of worship is a type of request to

Allah, The second type of du'd is whereby one explicidy asks
his Lord of something such as ‘O Allah! Grant me good in
this world and the Hereafter.’ The second type includes the
first type and the first type necessitates the second type.

Hadith: A text attributed to the Prophet (j|D describing his ac­

tions, words, descriptions and tacit approvals. It consists of
two portions, the body of the text {matri) and the isnad. Rarely
the term is also used to refer to a text attributed to a Com­
panion or a Tdbii.

Hdji% pi. huffa£. Hadith Master, commonly referred to one who

has memorised at least 100,000 hadlths.

Hasan: good, fair. A hadith whose isnad is continuously linked of

just, morally upright narrators but whose precision idabf) falls
short of the requirements of the sahlh hadith; containing no
irregularity {sbddh) and no hidden defect filial)). A hadith can
be hasan in and of itself, or contain a defect but still be ruled
to be so due to supporting evidences.

Haya: modesty, derived from the word hajat, or life because it is

through modesty that the heart is granted life and it is through
the absence of modesty that it dies. It is a state that arises
through the servant being aware that Allah is watching him,
having love, fear and awe of Him and thinking little o f him­
self. Al-Junayd said, ‘al-Haya' is to recognise the bounties of
Allah and then to recognise ones own shortcomings. Through
this a state is engendered which is termed al-Haya\ the reality
of which is that it is a mannerism that prevents one from
committing vile actions and from being lax in fulfilling the

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rights of Allah.’

Hudud: limits, boundaries. The limits ordained by Allah, prescribed

punishments.

H ulul wa-l-Ittihack incarnation and unification, the settling of a

superior faculty upon a support.

Ihsan: beneficence, excellence. To worship Allah as if one is see­

ing Him, and knowing that even though one sees Him not,
He sees the servant.

Ikhlas: sincerity, to strip oneself of worshiping any besides Allah

such that everything one does is performed only to draw
closer to Him and for His pleasure. It is to purify ones ac­
tions from any but the Creator having a share in them, from
any defect or self-desire. The one who has true ikhlas (mukhlis)
will be free of riya\

dim: knowledge.

Imam The firm belief, complete acknowledgement and accept­

ance of all that Allah and His Messenger have commanded to
have faith in, submitting to it both inwardly and outwardly. It
is the acceptance and belief of the heart that includes the
actions of the heart and body, therefore it encompasses the
establishment of the whole religion. This is why the Imams
and Salaf used to say, £Faith is the statement of the heart and
tongue, action of the heart, tongue and limbs.’ Hence it com­
prises statement, action and belief, it increases through obe­
dience and decreases through disobedience. It includes the
beliefs of faith, its morals and manners and the actions de­
manded by it.
8 8
 Index of Arabic Words

Islam: submission, submitting to the will of Allah through fol­

lowing His law as revealed upon the tongue of the Messen-
get (M)-

Isnadk support. The chain of authorities on which a narration is

based, linking the end narrator of a narration to the one it is
attributed to, be it the Prophet (s||) or anyone else, narrator
by narrator.

Istidraj: gradually leading to a desired conclusion. Technically re­

fers to Allah gradually leading one who displays ingratitude
to His favours to his destruction as a befitting recompense.
Some of the Salaf would say, W hen you see Allah bestow­
ing His blessings upon you, one after the other, and you are
steadfast in disobeying Him, then beware for this is istidraj by
which He gradually leads you to destruction/

Ittiba*: following, technically referring to following the Sunnah of

the Prophet (sjjg).

iydfah: the practice of divination through frightening birds, the

sounds they make and the directions in which they fly.

Jdhiliyyah: Pre-Islamic Ignorance. Technically this refers to the

condition of a people before the guidance of Allah reaches
them, or the state of a people that prevents them from ac­
cepting the guidance of Allah.

Jahl: ignorance.

Kalam: speech, discourse. Technically used to refer to dialectics

and scholastic theology.

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Kufr: denial, rejection, hiding, technically referring to disbelief.

It can be major (removing a person from the fold of Islam) or
minor (not removing a person from the fold of Islam).

Majhul: unknown. A reference to a narrator from whom only one

narrator narrates (majhul al-'ain) or whose state of precision
(dabf) is unknown (majhul al-hdl), such a narrator makes the
istiad da if.

Ma'rifah: gnosis, Knowledge that is acted upon by the one who

knows, the Gnostic of Allah is one who has knowledge of
Allah, the path that leads to Allah and the pitfalls of that
path. He is one who knows Allah, His Names, Attributes
and Actions and then displays sidq and ikhlas towards Allah in
all things. He works towards removing all despicable morals
and mannerisms and has sabr in all of this.

Matruk: abandoned. A narrator who is accused of lying, or makes

many mistakes, or makes mistakes in ahadith that are agreed
upon, or narrates from famous narrators that which those nar­
rators do not know.

Munqatf: that hadlth from which the narrator just before the Com­
panion has been omitted from its isnad.

Murdqabah: self-inspection. The servant having the sure knowl­

edge that Allah sees him in all circumstances and knows all
that he is doing, as such the he does his utmost not to fall
into the prohibited matters and to correct his own failings.

Mursak disconnected. A hadlth whereby a Tabi'i narrates directly

from the Prophet (:|g) without mentioning the Companion.

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 Index of Arabic Words

In the view of the majority of Scholars it is a sub-category o f

dalfi

Mushaf: text of the Qur’an

Qadr: Divine Decree and Destiny.

Quddn: The actual Word of Allah revealed to the Prophet (^ ) in

and the greatest miracle bestowed him. It consists o f 114

chapters commencing with al-Fatihah and ending with an-
Nas.

Riyal: showing off, ostentation, an example of which lies in per­

son beautifying actions of worship because he knows people
are watching,

R uqyd recitation used to cure an illness or disease. It can only be

done in the Arabic tongue, in words whose meaning is un­
derstood, using verses of the QuFan or supplications o f the
Prophet combined with the belief that it is only Allah who in
reality gives the cure.

Sahib: correct, authentic, A hadith which has a continuously linked

isndd, of just, morally upright and precise narrators; contain­
ing no irregularity (shadh) or hidden defect fillah). Hence five
conditions have to be met: the isnad being continuously linked;
the justice fadt) of the narrator; the precision (dabf) of the
narrator; its not being shddh\ and its not containing an Hllah.
The hadith can be sahih in and of itself, or it can contain a
defect but still be ruled to be sahih due to supporting evi­
dences.

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Salaf: predecessors. Technically used to refer to the best genera­

tions of Muslims, the first three generation: the Sababah, the
TaWun and the Tab* Tabi'un due to the hadlth, “The best of
people are my generation, then the one that follows, then the
one that follows.”

Sidq: truthfulness, the conformity of the inner to the outer such

that the deeds and statements of the person do not belie his
beliefs and vice-versa, Sidq is the foundation of faith and re­
sults in peace of mind, lying is the foundation of hypocrisy
and results in doubt and suspicion, and this is why the two
can never co-exist without being at odds with each other, al-
Junayd was asked as to whether sidq and ikblas were the same
or different and he replied, ‘They are different, sidq is the
root and ikblas is the branch. Sidq is the foundation of every­
thing and ikblas only comes into play once one commences
an action. Actions are only acceptable when they combine
both.’ The one who has true sidq will be free of self-conceit.

Shadh: irregular, odd. A hadlth narrated by a trustworthy and pre­

cise narrator that contradicts the narrative of other narrators
or the narration of one more trustworthy and precise than
him, provided that a reconciliation is not possible.

Shirk: association, technically referring to directing a right that is

due to Allah Alone to another object of creation, either com­
pletely or partially. It can be major (removing a person from
the fold of Islam) or minor (not removing a person from the
fold of Islam).

Sunnah: way, path. The actions, words, descriptions, commands,

prohibitions and tacit approvals of the Prophet (jjjg).

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 Index of Arabic Words

Ttibiun: The generation following that of the Companions,

Tab* Tabiun: The generation following that of the Tabi'un.

Tadlis: deceit. An action of a narrator whereby he makes out that

he heard something from a particular narrator what he did not
hear or conceals the identity of the one he is narrating from,
In order to do so, he will use terms that are vague such as
‘such-and-such said’ and ‘on the authority of such-and-such/
The first type of tadlis is blameworthy and constitutes a de­
fect in the isnad. The second is dependant upon exactly what
was done and the motives of the narrator, it can be blame­
worthy or not.

Taqm: the basic meaning of which is setting a barrier between

two things. This is why it is said that one ittaqa with his shield,
i.e. he set it as a barrier between him and the one who wished
him evil. Therefore it is as if the one who has taqwa (muttaqi)
has used his following the commands of Allah and avoiding
His prohibitions as a barrier between himself and the Pun­
ishment. Hence he has preserved and fortified himself against
the punishment of Allah through his obeying Him.

Tarq: the practice of divination through drawing lines in the earth

or equally the practice of throwing gravel onto the ground
and divination by the shapes subsequently formed therein.

Tawhid: unification, monotheism, the belief in the absolute One­

ness of Allah. It is to believe that Allah Alone is the creator,
nourisher, and sustainer of the worlds; it is to believe that
Allah Alone deserves to be worshipped; and it is to believe
that He has unique and perfect Names and Attributes that far

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transcend anything that one can imagine.

Tiyarah: seeing bad omens in things.

Wahdatu-l- Wujud: The unity of existence, the heretical belief that

Allah is everywhere and everything.

WajcL strong emotion, technically referring to spiritual ecstasy.

The heart experiencing sudden surges of intense love, de­
sire, awe and glorification of Allah.

Warn': pious caution, scrupulousness. A mannerism through which

the heart is purified of all that would sully it and has been
excellently summarised in the saying of the Prophet (i||),
“From the excellence of ones Islam is his leaving that which
does not concern him.” It is to leave all that causes one doubt,
all that does not concern him, to continuously bring oneself
to account and to devote oneself to Allah. Some of the Salaf
said, ‘None attains the reality of taqwa until he leaves that
which is harmless for fear o f falling into that which is
harmful.’

Yaqin: certainty. It is to faith ilmdn) what the soul is to the body,

it is the soul to the actions of the heart which in turn formu­
late the souls to the actions of the limbs and through it one
attains the rank of Siddlq. From yaqin does tawakkul (abso­
lute reliance in Allah) sprout and through yaqin is all doubt,
suspicion and worry dispelled and the heart filled with love,
hope and fear of Allah. Yaqin is of three levels, that which
arises from knowledge ((ilm al-yaqin), seeing {Kain al-yaqin) and
actual experience (haqq al-yaqin).

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