THE COHESIVE NATURE OF THE FAMILY (PART 3 OF 4): MUTUAL RIGHTS OF THE SPOUSES

Actually, both spouses, in general, fail to some extent in their fulfilling of the other’s obligations.  Hence, before criticizing the other or being harsh with the other due to some shortcoming, the person should look to himself and realize what wrong he himself is doing.

At the same time, though, Islamic Law has clearly laid down some rights and responsibilities so that both parties in the marriage know exactly what is expected of them and know what they need to fulfill to be a proper spouse.  Thus, for example, God says:

“…And they [women] have rights [over their husbands] similar to those over them according to what is reasonable…” (Quran 2:228)

In sum, the rights of the wife or the obligations of the husband include, among others, the following:

(1)  Receiving her proper dower: God says:

“And give the women their dower with a good heart; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it without fear of any harm.” (Quran 4:4)

(2)  Being fully and completely financially maintained by her husband: God says:

“Men are the protectors and maintainers of women, because God has given the one more (strength) than the other, and because they support them from their means…” (Quran 4:34)

Furthermore, in a hadeeth recorded by al-Bukhari and Muslim, the Prophet, may the mercy and blessings of God be upon him, told Hind bint Utbah, when she complained that her husband (Abu Sufyan) was very stingy and was not maintaining her and she asked if she could take from his wealth without his knowledge:

“Take what is sufficient for you and your child, according to what is customary.”

(3)  Being treated in a proper and kind manner: God states:

“…And consort with your wives in a goodly manner, for if you dislike them, it may well be that you dislike something which God might yet make a source of abundant good” (Quran 4:19)

(4)  Having the right to sexual intercourse: In the Sahih of Ibn Hibban there is the following narration:

The wife of Uthman ibn Madh’oon complained to the Messenger of God that her husband had no need for women.  During the day, he would fast and at night, he would pray.  The Prophet asked him, “Am I not the best example for you to follow?”  He answered, “Certainly, may my father and mother be sacrificed for you.” The Messenger of God then told him, “As for you, you pray during the night and you fast during the day.  Certainly, your wife has a right upon you.  And your body has a right upon you.  So pray and sleep and fast and break your fast.”

(5)  Having the right to “privacy”: Note the following hadeeth of the Prophet:

“Is there any man among you who goes to his wife, closes the door behind then, covers themselves, and conceals themselves by God’s concealing.” They said, “Yes.” He then said, “Then he sits after that [with others] and he says, ‘I did this and that.’”  They were silent.  He then turned to the women and said, “Do you any of you talk about such things?”  They were also silent.  Then a young girl came up on his toes so the Prophet could see her and hear her and she said, “O Messenger of God, they [the men] certainly talk about it and they [the women] also talk about it.” He said, “Do you know what they are like?  They are like a female devil who met a devil in the street and they satisfied their desires with the people looking on.”[1]

(6)  The right to being taught or learning her religion.

On the other hand, the rights of the husband or the responsibilities of the women include:

(1)  Being the head of the household: God has said:

“Men are the protectors and maintainers of women, because God has given the one more (strength) than the other, and because they support them from their means…” (Quran 4:34)

Although this is usually stated as a right of the husband, it is actually a heavy responsibility on his shoulders, as it means that he has the responsibility to guide his family and keep them along the straight path.

(2)  Having the right to be obeyed: This goes with the first right.  A person cannot be the head of something if he has no authority.

(3)  Having his wife answer his call to meet his sexual needs.

(4)  That the wife will not allow anyone in his house except by his permission: In a hadeeth recorded in al-Bukhari and Muslim, the Messenger of God said:

“Do not allow anyone into his house except by permission.”

If the husband and wife enter into the marriage with the right intention of pleasing God and pleasing each other, recognizing their roles and responsibilities in the marriage and treating each other with proper Islamic behavior, God willing, their union will be a blessed union that will stretch from this life into the Hereafter.

Having said what was just said about marriage, Islam, though, is also a practical religion.  It takes into consideration all possible common scenarios.  It is possible for a man and woman to enter into a union with good intentions yet their personalities and likes simply do not coincide with one another.  There are times in which a good marriage simply cannot be achieved and the spouses enter into a state of misery.  Under such circumstances, Islamic law allows for an end to the marriage and their suffering.[2]  The goal is to either stay together in a friendly manner or to separate in a goodly manner.  Thus, for example, God says:

“And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis…” (Quran 2:231)

God also says:

“Then when they are about to fulfill their term appointed [bringing an end to the divorce], either take them back in a good manner or part with them in a good manner…” (Quran 65:2)

Obviously, divorce is not a desired goal or a light matter.  In a perfect world, all married couples would be in bliss.  However, there are times in which this option is the best for all parties concerned.  Thus, the option of divorce is in accord with the overall goal of preserving the family—it is not simply quantity, though, such that all marriages always stay in tact, that is desired but quality. - islamreligion.com

READ PART 1 - THE COHESIVE NATURE OF THE FAMILY (PART 1 OF 4): INTRODUCTION

READ PART 2 - THE COHESIVE NATURE OF THE FAMILY (PART 2 OF 4): THE ROLE OF HUSBAND AND WIFE

FOOTNOTES:

[1]Abu Dawud.

[2]Unfortunately, in some Muslim cultures today, divorce has become so “shameful” they have neglected this important guidance of Islamic Law, leading to spouses suffering in silence.  This is definitively not the goal of Islamic Law concerning such issues.

THE COHESIVE NATURE OF THE FAMILY (PART 2 OF 4): THE ROLE OF HUSBAND AND WIFE

The Spouse[1]

Marriage is a very important institution in Islam.  The Quran shows that there is a clear bond between men and women.  In numerous places in the Quran, God reminds humans that they are from the same original human being.  It is through this bond that they are interconnected and through these bonds that some of their rights upon one another are established.  God states at the opening of Chapter 4, entitled “The Women”:

“O mankind!  Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear God through whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)!  Surely, God is Ever an All-Watcher over you.” (Quran 4:1)

However, beyond the beginning that the two sexes have in common, God points out that the love and affection that He has created in the hearts of the spouses towards another is one of His great signs that act as portents for those people of understanding.  In other words, such people can look at this aspect of creation and be reminded of the greatness of God’s work and power, the perfection of His creation and the magnificent mercy God has placed in this world.  God says:

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose and comfort in them, and He has put between you affection and mercy.  Verily, in that are indeed Signs for a people who reflect.” (Quran 30:21)

God also says:

“He it is who created you from a single person (Adam), and then He has created from him his wife, in order that he might enjoy the pleasure of living with her…” (Quran 7:189)

Thus, according to the Quran, the relationship between a man and his wife should be one of love, mercy and mutual understanding.  God also commands men to treat their wives kindly in the verse:

“…And consort with your wives in a goodly manner, for if you dislike them, it may well be that your dislike something which God might yet make a source of abundant good.” (Quran 4:19)

A few words about the purpose of marriage in Islam should be given.  This is needed because many times people enter into marriage or desire to get married without realizing the roles and purpose of marriage itself.  In turn, they do not realize the kinds of responsibilities that will be on their shoulders when they do get married.  However, if the purposes of marriage are known and the responsibilities that marriage will entail are understood at the outset, once again, the probability that the marriage will be a successful marriage will be enhanced.  The person will know what is expected of him, both with respect to his responsibilities and duties and his rights.

Obviously, the purpose of marriage is not simply “fun” or the release of “animal urges”.  There is much more to marriage than that.  Some of the goals behind marriage include[2]: procreating, experiencing permissible physical pleasure, attainment of one’s complete maturity, mutually assisting one another in making one’s life in this world, attaining numerous psychological and physiological benefits, forming the cornerstone of a moral society, bringing up the next generation in a setting that is most conducive for moral and spiritual growth and binding peoples and families together.

The Rights of a Husband and a Wife

In order for a marriage to work best, each partner should understand fully well his or her rights, responsibilities, roles and obligations.  For this reason, Islamic Law has laid down very clear rights and responsibilities for a Muslim husband and wife.  At the same time, though, every married person must realize that one’s spouse is first and foremost another Muslim.  He/she is one’s brother/sister in Islam.  Therefore, all the rights that fall upon a Muslim due to the general brotherhood of Islam are also due to one’s spouse.  There are books on the behavior of a Muslim, brotherhood and love and loyalty among Muslims, and all of those principles apply to a married person as his spouse is part of that Islamic brotherhood and community.  Furthermore, the Prophet, may the mercy and blessings of God be upon him, also stressed this point when he stated:

“None of you truly believes until he loves for his brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

However, one’s spouse has even more rights upon a person due to the great and important contract that has been contracted between them.[3]

Therefore, when discussing the rights of the husbands and wives, this matter should not be looked at in a cold or legal fashion.  The relationship between the husband and wife must be much more than a matter of rights stated by the law that each must abide by.  Instead, it should be a relationship of love, support and mutual understanding.  Each spouse should take into consideration the needs and abilities of the other spouse.  They should attempt to make each other happy, even if they have to compromise sometimes, and not simply be out to make sure that they are getting all of their rights in the marriage.  Actually, it is usually the case that neither spouse is completely fulfilling the rights of the other and making the other happy.  Hence, they both have to realize and accept their shortcomings.

The Prophet, in particular, advised the husbands to treat their wives in the best way¾ perhaps due to their greater authority or due to their greater strength, in general.  The Prophet said:

“The best of you is the one who is best to his family (wife) and I am the best of you to my family.” (Al-Tirmidhi and ibn Majah) - islamreligion.com

READ PART 1 - THE COHESIVE NATURE OF THE FAMILY (PART 1 OF 4): INTRODUCTION

FOOTNOTES:

[1]For more details on the Islamic laws of marriage, see the author’s “The Fiqh of the Family, Marriage and Divorce” (American Open University, 1997), passim. The discussion here is based on sections of that work.

[2]Cf., Abdul Rahman Abdul Khaaliq, Al-Zawaaj fi Dhill al-Islaam (Kuwait: al-Daar al-Salafiyyah, 1988), pp. 21ff.

[3]God says in the Quran, “And how could you take it [back] while you have gone in unto each other and they have taken from you a firm and strong covenant” (Quran 4:21).

THE COHESIVE NATURE OF THE FAMILY (PART 1 OF 4): INTRODUCTION

God says in the Quran—in a passage that the Prophet, may the mercy and blessings of God be upon him, used to repeat often when he would begin his speeches:

“O mankind!  Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear God through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship).  Surely, God is Ever an All-Watcher over you” (Quran 4:1)

The family is the nucleus of society as a whole.  If the family is on a sound foundation, it is more likely that society as a whole will be in a good state.  Thus, in general, the messengers of God, the prime examples for humans, adhered to this institution of marriage and family.  God states,

“Verily, We have sent messenger before you and appointed for them spouses and children…” (Quran 13:38)

The Prophet Muhammad also established marriage as his way of life, saying:

“By God, I am the most fearful of God of you and I have the most piety; however, I fast and break my fast, pray [at night] and sleep and I marry women.  Whoever turns away from my sunnah[1] is not of me.” (Saheeh Al-Bukhari, Saheeh Muslim)

Undoubtedly, Islam puts a great emphasis on family relations and cohesion.  Scholars of Islamic Law have noted that when one studies the laws found in Islam and what seems to be the wisdom behind them, one finds that they have been laid down to establish, protect, reinforce and perpetuate specific necessities of life.  The necessities of life as envisioned by Islamic Law are:

(1)  religion,

(2)  life,

(3)  familial ties and relationships,

(4)  mental capacity and

(5)  wealth and property.

Thus, for example, one need only ponder over the stringent laws related to the preservation of the sanctity of the family to understand the great emphasis that Islam places on the family.  In the “modern West,” nowadays, for example, adultery and other acts that strike at the very foundation of a family are not considered crimes.[2]  In Islam, the situation is very different.  Islam exhorts all the members of a family to treat each other well while avoiding promiscuous acts that are evil in themselves and harmful to any marriage.  God says, for example:

“And come not near to the unlawful sexual intercourse.  Verily, it is a greatly lewd act, and an evil way.” (Quran 17:32)

However, these exhortations are not simply hollow words.  Instead, they are also backed up with the force of law for some of the most egregious acts that cannot be overlooked.  Thus, God commands:

“The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes.  Let not pity withhold you in their case, in a punishment prescribed by God, if you believe in God and the Last Day.  And let a party of the believers witness their punishment.” (Quran 24:2)

Pity is not allowed to overrule what must be done, because in the end, that pity—and pity is something which drives someone to do good to others—will lead to evil results.  Furthermore, in a saying of the Prophet recorded by al-Bukhari and Muslim, it is confirmed that the he ordered stoning to death for the adulterer.  In fact, Islam goes well beyond that to protect the sanctity of the family: those who falsely accuse chaste women of such evil deeds are also to receive severe punishments.  God says:

“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the disobedient to God.” (Quran 24:4)

In particular, God offers guidance to humankind concerning behavior with all of the members of the family.  For the sake of brevity, this short article shall prevent an overview of the proper behavior of a Muslim toward the other members of his family, including parents, children, spouses and other relatives.

The Parents

God has demanded that Muslims treat their parents in the best possible fashion.  Muslims must be grateful people.  They must be grateful to God and to all who do them well.  After God, there is perhaps no one who deserves a person’s gratitude more than his parents.  Thus, numerous verses of the Quran touch upon the question of the treatment of parents.  Indeed, in more than one place, God has closely tied good behavior towards parents with the command to worship Him alone.  Note, for example, the following verse of the Quran:

“Worship God and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful” (Quran 4:36)

God also says:

“Say (O Muhammad): Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents…” (Quran 6:151)

“And your Lord has decreed that you worship none but Him.  And that you be dutiful to your parents.  If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor.  And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord!  Bestow on them Your Mercy as they did foster me when I was small.’  Your Lord knows best what is in your inner-selves.  If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance.” (Quran 17:23-25)

“And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but God (Alone) and be dutiful and good to parents…” (Quran 2:83)

The Prophet also emphasized good treatment of one's parents, putting it after prayer in its proper time as a deed that is most beloved to God: The Prophet was asked:

“What deed is the most beloved to God?”  He replied, “Prayer in its proper time.”  He was asked, “Then what deed?”  He replied, “Being dutiful to one’s parents…” (Saheeh Al-Bukhari, Saheeh Muslim)

God reminds the believers that their parents, in particular the mother, went through a great deal of hardship and effort to raise their child and therefore they are deserving of love, respect and gratitude in return.  God says:

“And (remember) when Luqman said to his son when he was advising him, ‘O my son!  Join not in worship others with God.  Verily!  Joining others in worship with God is a great wrong indeed.’  And We have enjoined on man (to be dutiful and good) to his parents.  His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.” (Quran 31:13-14)

“And We have enjoined on man to be dutiful and kind to his parents.  His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty months, till when he attains full strength and reaches forty years, he says: ‘My Lord!  Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good.  Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).’” (Quran 46:15)

Thus, in particular, the mother is deserving of the greatest friendship and closeness from her children.  The Prophet was once asked:

“Who among the people has the most right for my good companionship?”  The Prophet replied, “Your mother.”  The man asked, “And then whom?”  The Prophet replied again, “Your mother.”  The man again asked, “And them whom?”  the Prophet once again said, “Your mother.”  The man asked once more, “And then whom?”  This time the Prophet said, “Your father.” (Saheeh Muslim) -islamreligion.com

FOOTNOTES:

[1]Sunnah: Teachings and Way. (IslamReligion)

[2]In 1969, an English judge told a plaintiff who complained about his wife’s behavior with a friend of his that his thinking was old-fashioned and that he has to realize that he is now living in 1969.  [That story was quoted in Yoosuf al-Aalim, Al-Maqaasid al-Aaammah li-l-Shareeah al-Islaamiyyah (Riyadh: International Islamic Publishing House, 1994), p. 397.] Today, there are countless disputes between husbands and wives wherein the husband denies that the children they have in their household are his, causing hatred, friction and destruction in the marriage.  One can rightfully ask: Is this how a “modern, civilized” marriage or family is supposed to be?

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Etiquettes of Seeking Knowledge - II

• Specialization: If a Muslim wants to specialize in one science, he should choose the most honorable branch of science and the most beneficent one that suits his abilities. It was said, “If you want to be a scholar, you should know everything about one thing, but if you want to be cultured, then know something about everything.”

• Memorizing with understanding and reflection: The Prophet  said: “May Allah Brighten the face of the person who hears something from us and memorizes it until he transmits it to others. Perhaps the one whom it reaches comprehends it better than the one who heard it. Or perhaps the one who heard it never comprehended it” [At-Tirmidhi] This indicates the importance of memorization.

• Documenting: It was said, “Write down knowledge.” It was also said, “Knowledge is like game that is hunted and writing catches it.” Hence, we should write down knowledge in order not to forget it and carefully choose what we write. It was said, “There are three categories of people who listen to the scholar; the first one writes down all that he hears; the second does not write but only hears, while the third selects and he is the best among the three”.

• Studying and reviewing: Mu’ath ibn Jabal  said: “Seek knowledge as seeking it for the Sake of Allah leads to fearing Him, and seeking it is an act of worship, studying it is Tasbeeh (glorification of Allah), searching for it is Jihaad (a difficult struggle), teaching it is charity to those who do not have it, and conveying it to those who deserve to learn it is a good deed.”

• Arranging learning hours: A Muslim should always be well organized in all his affairs and should be keen on organizing his time and spend it in gaining knowledge and know-how.

• Avoiding shyness in seeking knowledge: Allah The Almighty Says (what means): {So ask the people of the message if you do not know.} [Quran 16:43] ‘Aa’ishah  said: “The best women are the women of the Ansaar, shyness did not prevent them from comprehending their religion.” So the Muslim should ask about that which he desires to know more of and shyness should not prevent him from asking. For knowledge is a treasure kept in chests and the keys are questions.

• Traveling to seek knowledge. Jabir ibn ‘Abdullaah  said, “It reached me that a man heard a Hadeeth from the Messenger of Allah  so I purchased a camel and rode it for a month until I reached Ash-Shaam. I knew that this man was ‘Abdullaah ibn Unays. I told his gate keeper to say to him, ‘Jabir is at the door.’ The gate keeper said, ‘Jabir ibn ‘Abdullaah?’ ‘Yes,’ I replied. So ‘Abdullaah rushed out and embraced me and I embraced him. I said, ‘It reached me that you heard a Hadeeth from the Messenger of Allah  concerning Qisaas (retribution) and I feared that one of us might die before I get it. So Abdullaah ibn Unays mentioned to him the Hadeeth.” [Ahmad and At-Tabarani]

‘Ubaydullaah ibn ‘Adiyy  said: “I knew about a Hadeeth that was heard by ‘Ali  and I feared that I might not find it with anyone else if he died, so I travelled to him and found him in Iraq.” [Al-Khateeb]

Ibn Mas‘ood  said: “If I knew of someone who I can reach by riding my camel and who is more knowledgeable than me with what was revealed to the Prophet  I would go to him to increase my knowledge.” [Ibn ‘Asaakir]

Ash-Sha‘bi  said, “A man travelled from the furthest reaches of Ash-Sham to the furthest reaches of Yemen to listen to words of wisdom. I do not perceive this travel as a loss.”

• Applying what one learned; Allah The Almighty Disapproved of those who do not apply what they know and likened them to donkeys that carry (heavy loads of) books, but do not understand what they carry. Allah The Almighty Says (what means): {The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books].} [Quran 62:5]

Allah The Almighty Says (what means): {Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?} [Quran 2:44] So a Muslim should know with certainty that he will be asked about what he put forth for himself during his life. The Prophet  said: “The slave will not step forward on the Day of Resurrection until he is asked about his age and how he spent it, his knowledge and what he did with it, his wealth and how he acquired it and spent it, and about his body and how he used it.” [At-Tirmithi]

• Respecting the teacher: a teacher has a great virtue upon his students.

• Listening attentively: Al-Hasan ibn ‘Ali  said to his son: “O son, when you sit with scholars, be more diligent to listen than to speak and learn to listen attentively just as you learn to be quiet. When you ask, your questions should be for the purpose of understanding and realizing, not for arguing or showing deficiency.”

• Observing etiquettes during learning sessions: A Muslim should sit with his teacher politely and calmly. He should not keep turning his head, pointing or laughing. He should present himself in a pleasant manner, be clean and avoid speaking or asking questions until taking permission. One should not belittle his colleagues or mock them, rather he should know that they are his brothers in knowledge so they should be shown mercy and respect.

Among the reasons that help in gaining knowledge and studying is to study in a location that has adequate light, quiet and freedom from distracting noises. One should avoid studying in bed as this makes one feel sleepy. Moreover, books should be arranged well and organized. And one should give his body its right by resting occasionally. He should choose the right time for studying and divide this time appropriately to study all branches of science. - islamweb,net

READ PART 1 - Etiquettes of Seeking Knowledge - I

Etiquettes of Seeking Knowledge - I

Abu Rifa‘ah, May Allah be pleased with him, came to the Prophet  while he was delivering a Khutbah (sermon) and said, “O Messenger of Allah, I am a stranger who came to ask about matters of his religion because he does not know about his religion.” The Messenger of Allah  looked at him, stopped delivering the Khutbah and went to him to teach him the religion until he knew and understood. After that, the Prophet  continued his Khutbah.

After the death of the Messenger of Allah  Ibn ‘Abbas was keen on asking the Companions  about the sayings of the Messenger of Allah . Whenever he learned that there was a man who knew any Hadeeth of the Messenger  he would go to him and if he found that man sleeping at noon, he would sit at the door. He would wait for him until he woke up to the extent that he would be covered by the sand of the desert because of the wind.

When the companion would go out to meet Ibn ‘Abbas  he would say to him: “O cousin of the Messenger of Allah  why did you come? You should have sent someone for me and I would come to you.” Ibn ‘Abbas, may Allzah be pleased with him, would say: “No. I am the one who should come to you to ask you about the Hadeeth.” [Al-Haakim]

Knowledge has a great status in Islam as the first verse that was revealed called for learning. Allah The Almighty Says (what means): {Recite in the name of your Lord who created-} [Quran 96:1]

Allah The Almighty Swore by the very tool of writing, the pen, as He The Almighty Says (what means): {Nun. By the pen and what they inscribe,} [Quran 68:1]

The Sunnah of the Prophet  confirms the lofty status of knowledge and this is why it made the way of seeking knowledge one way of entering Paradise. The Prophet  said: “Whoever follows a way to seek knowledge, Allah will make easy for him a way to Paradise.” [Al-Bukhari, Abu Dawood and At-Tirmithi]

Moreover, the reward of knowledge reaches the deceased and it never stops. The Prophet  said: “When a person dies, his deeds will all come to an end except for three: continuous charity, knowledge from which people derive benefit, and a righteous child who would supplicate Allah for him.” [Muslim]

The angels surround the seeker of knowledge with their wings as Safwan Ibn ‘Assal Al-Muradi  said: “I came to the Prophet  while he was in the mosque reclining on a red cloak of his and I said to him, ‘I came to seek knowledge.’ He said, ‘Welcome seeker of knowledge. Indeed, the angels surround the seeker of knowledge with their wings.” [Ahmad and At-Tabarani]

Knowledge is divided into communal and individual obligation. There are some aspects that every Muslim should know such as what Muslims should know about their Lord, religion and Prophet . Communal obligations relate to knowledge of scientific specializations that some Muslims should learn in order to meet the needs of the society such as industry, agriculture, medicine and other fields of everyday life.

Knowledge is the path that Muslims take to know Allah The Exalted as He should be known. For this reason, those who have knowledge are those who fear Allah The Almighty the most. Allah The Almighty Says (what means): {Only those fear Allah, from among His servants, who have knowledge.} [Quran 35:28]

There are etiquettes for seeking knowledge that one should adhere to and they are:

• Sincerity: The one who seeks knowledge should have a sincere intention and should not do so for the love of fame or dominance. The Prophet  said: “Actions are based on intentions and every person will be rewarded according to what he has intended.” [Al-Bukhari and Muslim]

The Prophet  also informed us that “Among the first category of people who will enter Hellfire on the Day of Resurrection is a man who acquired knowledge and taught it (to others) and recited the Quran. He will be brought to Allah Who Will Make him recount His Blessings and he will recount them. Then Allah Will Ask him, ‘What did you do with these blessings?’ He will say, ‘I acquired knowledge and taught others, and recited the Quran seeking Your Pleasure.’ Allah The Almighty Will Say, ‘You have told a lie for you only acquired knowledge so that you may be called a scholar and you recited the Quran so that people would say ;He is a reciter’ and such has been said.’ Then orders will be passed against him and he will be dragged with his face downward and cast into Hellfire.” [Muslim]

• Seeking beneficial knowledge: The Messenger of Allah  used to say in his supplications: “Allahumma innee a‘oothu bika min ‘Ilmin la-yanfa‘, wa ‘amalin laa yurfa‘, wa-min du‘aa’in laa yusma‘ (O Allah, I seek refuge with You from knowledge that does not benefit, deeds that are not accepted and a supplication that is not answered.)” [Ahmad, Ibn Hibban and Al-Hakim]

• Devoting one’s time for seeking knowledge: It was said, “You cannot gain some knowledge until you devote all your time.” The righteous predecessors used to appreciate knowledge and devote their time to it. This is because knowledge is vast and life is short. It was said, “Seek knowledge from the cradle to the grave.”

• Purifying the soul from bad morals: Beneficial knowledge is a light Granted by Allah The Exalted in the hearts of His pious slaves and He Does not Grant it to those who have bad behavior and corrupt morals. Thus, a Muslim who seeks knowledge should avoid envy, showing off, and all other reprehensible acts and bad morals.

• Seeking knowledge at an early age: It was narrated that the Prophet  said: “Any young child who seeks knowledge and worships Allah until he grows up, Allah Will Grant him on the Day of Resurrection the reward of seventy-two steadfast affirmers of truth.” [At-Tabarani]

It was said, “Learning at an early age is like carving on stones.” The elders should not be shy in seeking knowledge. It was narrated that Qubaysah ibn Al Mukhariq  said: “I came to the Prophet  and he asked me, ‘What has brought you here?’ I said, “I have grown old and my bones have weakened so I have come to you to teach me something that Allah Will Beneficent me with.” The Prophet  said, ‘You have not come upon a stone, a tree or even dirt except it has asked Allah for forgiveness for you O Qubaysah. If you pray the Fajr prayer, then say three times, ‘Subhaanallaah Al-‘atheem wa bihamdih (Glory be to Allah The Great, and with His Praise), you will be healthy from blindness, leprosy, and paralysis. O Qubaysah, say: 'O Allah, I ask You for what You Have, Be Generous with Your Favors upon me, Spread Your Mercy over me, and Descend Your Blessings upon me.’” [Ahmad]

• Working does not prevent seeking knowledge: Many of the Companions  used to work. They would seek knowledge for the remainder of the day after returning from their work. They used to stay up late at night to study the Quran and Hadeeth.

It was narrated that Abu Sa‘eed  said: “We used to go to battles and leave one or two men to listen to the Hadeeths of the Messenger of Allah . When we would return, they would tell us the Hadeeths that they learned from the Messenger or Allah  then we would narrate these Hadeeths. [Ibn ‘Asakir] Hence, it is permissible to combine seeking knowledge and working and seeking sustenance from the Bounties of Allah The Exalted.

• Having patience and tolerance: A Muslim should be patient when facing difficulties and seeking knowledge as patience is the provision of the believers and it helps them endure the hardships and pain that they face. It was said, “The one who does not endure the humiliation of seeking knowledge for an hour, will remain in the humiliation of ignorance until the Hour (i.e. Day of Resurrection).”

• Seeking knowledge gradually: The one who seeks knowledge should start with the basics and preliminary sciences before diving into it. And this should be according to the directions of his teachers. One should be diligent to know all sciences and not to leave any of them.

Yahya ibn Khalid  said to his son: “You should learn some of each branch of knowledge as man is the enemy of anything that he is ignorant of and I would hate for you to be an enemy of any branch of knowledge.”

To be continued... - islamweb.net