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Pride is only for the People of Knowledge
Author : Dr. Mufti Lo`ai Somay`at
Date Added : 03-11-2024

Pride is only for the People of Knowledge

Dr. Mufti Lo'ai Somay'at 

 

The greatest blessing that Allah the Almighty has bestowed upon us is that He sent among us Muhammad, peace be upon him, as a Prophet and Messenger. Allah Says (What means): "Indeed, Allah has bestowed a favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they were before in clear error." [Al-Imran/164]. This great Prophet, peace be upon him, was an unlettered man. Allah Says (What means): "Those who follow the Messenger, the unlettered Prophet, whom they find written in what they have of the Torah..." [Al-A'raf/157].

He The Almighty also Said (What means): "So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow him that you may be guided" [Al-A'raf/158].

Moreover, from Ibn Umar (may Allah be pleased with them) the Prophet (PBUH) said: "We are an unlettered nation; we do not write or calculate." [Al-Bukhari].

Thus, the first thing that was revealed to him, peace and blessings of Allah be upon him, was the Saying of Allah (What means): "Read in the name of your Lord who created." [Al-Alaq/1]. Therefore, the first and the most important means of learning is reading, followed by writing. Allah Says (What means): "Nun. By the pen and what they inscribe." [Al-Qalam/1].

From Yazid bin Abi Habib, Al-Walid bin Ubadah bin Al-Samit said: My father, may Allah have mercy on him, advised me: "O my son, I advise you to believe in destiny, its good and its evil, for if you do not believe, Allah will throw you into the Fire." He said: "I heard the Prophet, peace be upon him, say: "The first thing Allah created was the pen. Then He said to it: Write. He said: What should I write? He Said: Write destiny. So he wrote what will be and what is until the Day of Judgment." [Ahmad].

Knowledge and scholars hold a high status in Islam, as Allah has raised their rank and placed them at the forefront of all matters. Among the evidences of the virtue of knowledge and scholars:

• Allah has commanded obedience to them, He Said (What means): "O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger if you should believe in Allah and the Last Day. That is the best [in outcome] and best in result." [An-Nisa/59].

• Allah has made it obligatory to refer to them and ask them about what is unclear, the verse states (What means): "And We did not send before you except men to whom We revealed. So ask the people of the message if you do not know." [An-Nahl/43].

• Allah has elevated their status by making them witnesses to the greatest testimony, which is His Oneness, He, The Most Exalted Said (What means): "Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise." [Al-Imran,/18].

• Allah has denied equality between them and others, the verse states (What means): "Say, 'Are those who know equal to those who do not know? Only they will remember [who are] people of understanding." [Az-Zumar/9].

• He clarified that they are the people of understanding from Allah The Almighty, as He Said (What means): "And these examples We present to the people, but none will understand them except those of knowledge." [Al-Ankabut/43].

• He mentioned that they are the ones who truly fear Him, (What means): "It is only those who have knowledge among His servants who fear Allah." [Fatir/28].

This is some of what has been mentioned in the Book of Allah, and regarding the Sunna, it has shown that scholars:

• They are the people of goodness in this world. From Abu Huraira, may Allah be pleased with him, the Messenger of Allah (PBUH) said: "Whomever Allah wishes good for, He grants him understanding in religion." [Sunan Ibn Majah].

• They are the safeguard for this Ummah. From Abdullah bin Amr bin Al-As (may Allah be pleased with them) said: I heard the Messenger of Allah (PBUH) say: "Indeed, Allah does not take away knowledge by snatching it from the people, but He takes it away by the death of the scholars, until when there are no scholars left, the people will take as leaders ignorant ones. They will be asked and they will give verdicts without knowledge, so they will go astray and lead others astray." [Al-Bukhari].

• They are the stars that guide people. The Prophet (PBUH) said: "Indeed, the example of scholars on earth is like the stars in the sky; when people see them, they follow them, and when they become obscure, they become confused." [Al-Madkhal by Al-Bayhaqi]. Allah created the stars for several purposes mentioned in His Book:

A- For guidance, Allah (What means): "And among the signs are the stars, by which they are guided." [An-Nahl/16].

B- For decoration of the sky, Allah Says (What means): "And We have decorated the nearest heaven with stars." [Al-Mulk/5].

C- For shooting at devils, Allah Says (What means): "And We have decorated the nearest heaven with stars and made from them projectiles for devils; and We have prepared for them the punishment of the Blaze." [Al-Mulk/5].

• They are the heirs of the Prophets. Qais Bin Kuthir reported that a man from Medina came to Abu Darda (may Allah be pleased with him) in Damascus and said: "What brought you here, O brother? He said: A hadith reached me that you narrate from the Messenger of Allah, peace be upon him. He said: Did you not come for a need? He said: No. He said: Did you not come for trade? He said: No. He said: Did you come only for seeking this hadith? He said: Yes. He said: "I heard the Messenger of Allah, peace be upon him, say: "Whoever travels a path seeking knowledge, Allah will make his path to Paradise easy. And the angels lower their wings in pleasure for the seeker of knowledge, and the scholar is forgiven by whoever is in the heavens and on earth, even the fish in the water, and the virtue of the scholar over the worshiper is like the virtue of the moon over all the stars. Indeed, scholars are the heirs of the Prophets; the Prophets did not leave behind dinars or dirhams, but rather they left behind knowledge, and whoever took it has taken a great share." [Sunan Al-Tirmidhi].

• Abu Huraira narrated that the Prophet (PBUH) said: "Whenever a group of people gathers in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, tranquility descends upon them, mercy covers them, and the angels surround them, and Allah mentions them to those who are with Him." [Sunan Abi Dawood].

Therefore, Islam has made the pursuit of knowledge obligatory for every Muslim, for his happiness and salvation in this world and the Hereafter cannot be achieved without it. From Anas Bin Malik (may Allah be pleased with him) the Messenger of Allah, peace be upon him, said: "Seeking knowledge is an obligation upon every Muslim." [Sunan Ibn Majah].

As for our righteous predecessors, many texts have been narrated from them that indicate the virtue of knowledge and scholars and encourage the pursuit of knowledge, including:

• It is reported from Abu Darda, may Allah be pleased with him, that he said: "Be a scholar, or a learner, or a listener, or a lover; and do not be the fifth, for you will perish." He said: I asked Al-Hasan: Who is the fifth? He said: "The innovator" [Al-Ibānah Al-Kubra by Ibn Battah/v.1, pp.341].

From Mu'adh Ibn Jabal, may Allah be pleased with him, who said: "Seek knowledge; for seeking it is being mindful of Allah, its pursuit is an act of worship, discussing it is a form of glorification, searching for it is a form of Jihad, teaching it to those who do not know is charity, and sharing it with one's family is a means of drawing closer [to Allah]. It is the guide to what is lawful and what is unlawful, the banner of the people of Paradise, comfort in loneliness, a companion in alienation, conversation in solitude, and guidance in times of prosperity and adversity. It is the weapon against enemies and the faith among the dignified. Allah raises some people through it and makes them leaders in goodness; people follow their footsteps, emulate their actions, and refer to their opinions. The angels yearn for their company and with their wings, they wipe over them. Every living and non-living creature seeks forgiveness for them, even the fish in the sea and the beasts of the birds and animals, for knowledge is the life of hearts from ignorance and the lamp of sight from darkness. Through knowledge, one reaches the ranks of the virtuous and the highest degrees in this world and the Hereafter. Reflecting on it is equal to fasting, and studying it is equivalent to standing in prayer. Through it, family ties are maintained, the lawful is recognized, and the unlawful is distinguished. It is the leader of the actions, and the actions follow it. The fortunate are inspired by it, while the unfortunate are deprived of it." [Al-Hilyah Al-Awliya, V.1/P.239].

Abu Huraira narrated that the Prophet (PBUH) said: "Everything has a foundation, and the foundation of this religion is understanding; and nothing has been worshiped by Allah better than understanding in religion, and a single understanding scholar is harsher on the devil than a thousand worshipers." [Jami' Bayān Al-'Ilm Wa Fadlih/V.1/P.127].

From 'Imran ibn Muslim, it is reported that 'Umar Ibn Al-Khattab (may Allah be pleased with him) said: "Learn knowledge and teach it to people, learn dignity and calmness, and humble yourselves to those from whom you learn knowledge, and humble yourselves to those who learn knowledge from you. Do not be tyrants among scholars, for your knowledge will not stand against your ignorance." [Sha'b Al-Imān/V. 3/P.281].

In this era, many nations—from the East and the West—boast of their scientific advancements that have dazzled the world and brought them to the pinnacle of civilization. This is only due to their engagement in knowledge, both theoretically and practically. Meanwhile, it is regrettable that, despite the availability of means of knowledge and the ease of obtaining it, our Ummah still suffers under the burden of cultural invasion and ignorance that have destroyed our homes, dignity, and even our religion. How true are the words of the poet:

"Knowledge builds houses with no pillars,

While ignorance demolishes the house of honor and generosity."

Our Ummah must return to its past glory and history in seeking beneficial knowledge that benefits it and all of humanity, for we were the leaders of nations when we learned and taught others. Scholars in this Ummah are the leaders of the people; people are dead, and the people of knowledge are alive. The words of Imam Ali, may Allah be pleased with him, are most truthful when he said:

"People are equal in terms of their creation;

Their father is Adam, and their mother is Hawwa (Eve).

So if they have nobility in their origin,

They boast of it, but it is only clay and water.

What pride is there except for the people of knowledge?

Indeed, they are the guides for those who seek guidance.

And the worth of each person is determined by what they excel in;

The ignorant are the enemies of the people of knowledge.

And if you come with generosity among those of noble lineage,

Then our lineage is generosity and greatness.

So strive for knowledge, that you may live by it forever;

For people are dead, and the people of knowledge are alive."

[Al-Baqa'i, Nazm Al-Durr/V.6/P.127]. Our final invocation is." And Praise be to Allah, The Lord of The Worlds."

 

The published article reflects the opinion of its author

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What is the ruling on X-ray imaging while fasting in Ramadan?

X-ray imaging itself does not break the fast. However, if a person ingests a contrast agent or medication to enhance the imaging process through an open passage to the body cavity (jauf)—such as the mouth or rectum—then their fast is invalidated.

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

Does the Obligatory Ritual Bath (Ghusl) Suffice in Place of Ablution (Wuḍūʾ)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The more prudent course is to perform ablution (wuḍūʾ) after the ritual bath (ghusl), so as to exit the difference of scholarly opinion and because the sufficiency of the ritual bath in place of ablution is contingent upon a number of conditions and requirements being met. And Allah the Almighty knows best.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

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