Becoming an Islamic Scholar
In Sunni Islam what does one have to do to become a sheikh? I mean if he passes and has a degree then he is he considered a sheikh? How do they work out the rankings of them? How do they get paid? If in a Muslim country and their paid by the goverment, does the goverment make them have another job also like in charge of a mosque or something. I doubt they pay them based just on them having knowledge as in Shia Islam. Anyone know?
Well one should get "ijaza" or permission from a Shaykh who got permission from a Shaykh who got permission who got permission which a chain back to the Prophetto teach a discipline.
This seperates Sunni Islam from all other Islam - that we have to have an authentic link to the Prophet
For example if you have permission in Maliki Fiqh then someone gave you permission who got it from someone who got it from someone who got it from someone in a chain back to Imam Malik (radi Allahu `Anhu) who took it from Imam Ja`far as-Sadiq (radi Allahu `Anhu) who took it from someone who took it from someone with a chain that reaches back to Rasul Allah
If you get a degree from a University you are not necessarily a Shaykh unless you have an ijaza in a link back to the Prophet
By the way brother `Ali if you would like to know the fiqh of Sunni Islam I reccomend the following website:
http://www.guidinghelper.com/pdf goto "Explanatory Notes" and download them and read them and you will be insha Allah well versed in the Maliki madhab.
You should also read the articles on http://www.masud.co.uk including those by Shaykh Nuh Keller:
What is a Madhab and Why do I need to Follow one?
How would you respond to the claim that Sufism is Bid`ah?
I will insha Allah get some more information on this for you on becoming a "Shaykh"
From the Guiding Helper:
> Do you have any information about the curriculum of
> Al-Qarawiyyin University. Not the curriculum of the
> Traditional Studies taught in the Mosque, but the ones
> taught in the modern University.
>
> I mean by curriculum, subjects and books studied.
The basic curriculum of the modern Qarawayeen not
the mosque is:
The students basically go through the following years:
7 years primary education equivalent
3 years middle preparation
3 years secondary school
4 years graduate study (university level study)
In order to begin study at Qarawayeen, the student
must know basic Arabic and have memorized 30 hizb
(half) of the Qur'an and intend to memorize the entire
Qur'an. Additionally, he must have memorized Ibn Malik's
Alfiyyah Arabic grammar text.
They study:
Fiqh
Hadith
Tafseer
These three form the basic core of the religious study.
Many books are used by the teachers among which are:
al-Qawanin al-Fiqhiyyah (Ibn Juzayy al-Kalbi)
al-Khulasah al-Fiqhiyyah (Muhammad al-`arabi al-Qarawi)
al-Khurashi and other shuruh of Mukhtasar Khalil
al-Kafi's explanation of Tuhfah al Hukkam
al-Risalah and its shuruh
al-Mudawwanah al-Kubrah
Muqaddimat ibn Rushd
al-Murshid al-Mu`in
Basic hadith terminology texts such as the Bayquniyyah
And the famous hadith books with commentary
Tafsir Ibn Kathir
Tafsir al-Kasshaaf li al-Zamakhshari (for its literary value)
Tafsir Jami` li Ahkam al-Qur'an li l-Qurtubi
Many other tafsir such as the one written by Ibn Juzayy al-Kalbi
Another book that is very central to study at Qarawayeen is
majmu` muhimmat al-mutun (containing 66 texts).
Many teachers however (astonishingly) rely purely on their
memory only giving verbal references to written material.
For example, when Sheikh `Ali Filali was teaching me
(one-to-one (Abuqanit was his only student for a period of time
studying)), he would teach complex subjects
of fiqh and tafsir straight off the top of his head from
his memory. That is very common among the teachers there
that they do not emphasize reading of books as much as
taking `ilm from the mouths of the scholars and memorizing
mutun.
The other subjects studied are:
a) Adab (literature) [e.g., Ta Ha Yasin, etc.]
b) Balaghah (al-Jawhar al-Maknun)
c) `Urud (mizan al-dhahab fi sh`iri l-`arab and diwan al-Shafi`i)
d) al-Nahwu (Aajrumiyyah and Alfiyyah ibn Malik)
e) al-Falsafah (Ibn Rusdh, Ibn Sina, Sullam al-Munawraq, etc.)
f) al-Ta'rikh (Ibn Kathir's bidayah wa nihayah, Maghribi history
such as Nashr al-Mathani by Muhammad ibn Tayyib al-Qadiri.
etc.)
g) Geography (contemporary)
h) al-tarbiyyah al-islamiyyah
i) at least one foreign language (e.g., French)
j) sports activities
k) Science (e.g., physics, chemistry,
> I will appreciate also if you have the same information about
> Dar al-Hadith al-Hassaniyya.
Sorry. We have no detailed information on this.
> I have a general question regarding studying traditional islamic knowledge,
> especially while living in the western world. I'm very curious as to how
> one can achieve a high level of knowledge and in particular, what
> curriculum/books to use.
> Could you please provide a sample syllabus for a western student of 'ilm to
> follow? Could you also provide a practical day to day schedule that allows the
> student time for the din, and the dunya? I find that I have a very difficult time
> balancing my schedule with work, family, chores, etc.
First of all realize that although having a lot of knowledge may
seem very desirable to the beginner student especially if it is
sensationalized (e.g., one has seen famous scholars giving
electrifying speeches in public and being extolled in public),
it may be that the student is happier in this world and the
next if he only concerns himself with knowledge that he is
directly responsible for.
For example, it is a well-known fact that many high-level scholars
will enter the Hellfire in the next life due to their being
held responsible more than the common man. Thus, the scholars
in the Hellfire (and there will be quite a few of them) would have
been better off not knowing so much. [As a side note, the only
reliable way to avoid the Hellfire for the highly-qualified scholar
is: (1) continuous and perpetual tawbah. Otherwise, he/she will
never be able to fulfill the rights of his/her knowledge and if he/she
is asked on yam al-qiyamah about his/her knowledge and what he/she did
with it, he/she is as good as dead (meaning he/she is very likely
to burn in painful torment in the Hellfire for an extended period
of time).]
Additionally, please note that most of the honest high-level
scholars that have lived never intended to become scholars
in the first place. Rather, they just began learning the din
in earnestness in an attempt to come closer to Allah and follow
the Prophet (May Allah bless him and give him peace). Then when
Allah saw their honesty and sincerity, He gave them tremendous
tawfiq in learning and practicing the din.
Nevertheless, here are some general guidelines for people like you
who are interested in becoming highly qualified in the issues of din:
a) Purify your intention.
The Prophet (May Allah bless him and give him peace) said, "Whoever
seeks knowledge in order to compete/debate with the `ulama', argue with
the ignorant/foolish, or so that people's faces turn towards him, Allah
will make him enter Hell."
[{Tirmidhi, Seeking Knowledge, What has come about him who seeks
knowledge for purposes of dunya, hadith #2578}]
Connected with the above, it is also not a pure intention
(according to the advanced scholars) to learn so that other people
may benefit from one. Rather, one's primary intention should
be to benefit oneself - now if Allah wills that other people
benefit from you also, then that is what He decreed; but, your
intending that at the outset is a hidden trick of Shaytan who
will later try to make you learn and teach for people and not
for Allah (in effect leading you to committing riya', nullifying
all of your hard work in learning/teaching).
Reference(s):
Ibn `Ajibah's Sharh of al-Mabahith al-Asliyyah, explanation
of statement of Ibn Banna al-Sarqusti "falzam huda nafsika"
b) Set and prioritize your goals
At the end, you will need the following basics to become
extremely learned in the din. You must decide which ones
you will tackle first:
a) Mastery of the Arabic language in grammar,
lexicography, and rhetoric.
b) Memorization of the entire Qur'an in Arabic
along with tafsir
c) Memorization of a great bulk of hadith in
Arabic (e.g., the hadith in Bukhari, Muslim,
Ibn Majah, Tirmidhi, Nisa'i, Abu Dawud, Ahmad,
and Malik along with tafsir. You will also need
familiarity with hadith in other less popular
collections (e.g., Darami, Hakim, Suyuti, Ibn Habban,
Zayla`i, Tabarani, etc.))
d) Extensive knowledge of at least one school of
`aqidah on all major issues. You will also need
to know the points of agreement and disagreement
on the points of `aqidah.
e) Extensive knowledge of at least one school of
fiqh on all major issues. You will also need
to know the points of agreement and disagreement
on the points of fiqh within the school and outside
of the school.
f) Extensive knowledge of our way of studying the
heart of the human (external tasawwuf) and first-hand
experience of the praiseworthy states that the
Prophet (May Allah bless him and give him peace)
taught (e.g., ma`rifah, wusul, fana', baqa', tawakkul,
tafwid, tawhid, shukr, rida', qana`ah, zuhd, and
others that are mentioned in the Risalah al-Qushayriyyah.
You will also need to know the different methods
(turuq) that the previous scholars have enacted
to achieve the end result of tasawwuf.
As for a syllabus, you can start with the books we have
mentioned in the Table of References of the Notes of
Sources of the Guiding Helper.
c) Divide up your day into distinct segments
You will need to manage your time with strict discipline.
If you cannot do this, then your desire is just a vain
hope. For example, if you oversleep often or engage
in much useless entertainment (e.g., spectator sports,
tv, chatting on the internet, etc.), it is very unlikely
(although possible) that you will succeed.
If you are not a full-time student of the din but have
other tasks to tend to (e.g., work/school, family, chores,
errands, etc.), then this is the schedule you should
stick to until you are highly qualified in all three
aspects of the din:
i) 8 hours sleep (maximum; if you can survive on less, all
the better, but you should not feel tired and fatigued
during the day; but, again eight is the maximum allowed)
ii) 10 hours work/school/family/chores/eating/bathing/etc.
iii) 2 hours wakeful rest/entertainment
iv) 4 hours study of the din
If you do not have two hours to spare for wakeful rest
since you are too busy, then you will just have to skip
the rest/entertainment part. But, you must devote
*at least* about four hours every day (seven days a week,
except when you are sick or have some unusual circumstances
(e.g., final exams or deadline for some work-related
project)) to study of the din.
Now if you are studying the din full-time and have no
other major work, then you should switch the number of
hours for items (ii) and (iv) above. Thus, you should
study for about ten hours (perhaps six hours in classes
with your teacher and four hours outside of class) every
day and may tend to your daily activities (e.g., eating,
bathing, shopping, etc.) for four hours.
Now in all of the above, it is assumed the person is
young and single. If the person is married (or has
children to take care of) or is old (e.g., past thirty-three
years of age when starting on this endeavor), then the
chances of success are greatly reduced (they are reduced
more for tasawwuf than for fiqh and `aqidah; almost all
great tasawwuf teachers learned either in childhood or
adolescence (15-33)). Related to this, `Umar ibn
al-Khattab is recorded to have said:
"Become learned in din (tafaqqahu) before you are
given responsibilities (qabla an tur'as). Because
when you have already been given many responsibilities
(e.g., work, children, spouse, community service, etc.)
then there is no way you can become learned (tafaqquh)"
Now of course there are many examples of people who have
beat the odds and come out ahead even after starting after
age thirty-three or being very busy, but they have a much
harder time than the young and single person (like most
previous scholars were when learning about the din).
f) Understand the importance of building off the work of previous
and contemporary scholars.
Please give yourself a break and don't try to re-invent
the wheel with your study of din - trying to come up with
yet another school of knowledge which has your name on it.
Rather, you will get further if you have respect for
the current and past honest scholars of the din and
use their work as a base to build off of. Many current
and past scholars are/were much more qualified then
their written works hint at. This is because they have
written the books not as a show-ful boast of their
knowledge (which only Allah knows the extent of) but to
address the needs of a certain audience. For example,
the Ihya' al-Ulum al-Din when viewed as a Tasawwuf text
is rather low and base, but that does not mean that
Imam al-Ghazali did not understand the higher principles
that the teachers of Tasawwuf narrate (such as non-egocentrism,
thought control, and applied ma`rifah as a means to avoid
kibr, hasad, shahwah, tama` (desire) fi d-dunya, etc.) instead of
the extensive tricks he narrates in that book (such as
not eating flavored bread as a means to get rid of
desire in the world) and instead of the low and base
targhib (giving hope by mentioning rewards) and tarhib
(instilling fear by mentioning punishments) that are used
to drive the common man away from Hell and towards Paradise.
g) Learn core material in all three aspects of din first before wading
through extensive elaborations on any particular subject
Learn the core matn and matn sharh methods for learning
the din. This will ensure you learn the greatest amount
of material in the shortest amount of time while still
maintaining reliability in your knowledge.
For example, you can memorize an Arabic matn (e.g., al-sullam
al-munawraqi) and then study the explanation of this
matn (e.g., sulam's sharh by al-mulawwa). But, if the
explanation goes into many unnecessary side points,
skip those side points and keep proceeding. You can come
back later to these extensive elaborations after mastering
the major subjects of `aqidah, fiqh, and tasawwuf.
Another example is memorizing the Qur'an and then studying
the sharh via tafsir. [As a side note this matn-sharh
method is derived directly from how the early scholars
learned Qur'anic tafsir.]
One of the greatest mistakes that enthusiastic
students of the din make is getting locked down
in extensive details in the first few subjects
of `aqidah, fiqh, and tasawwuf. Thus, they spend
two years learning the correct way of performing
purification and two years in learning how to perform
the formal prayer. This extended time on these
subjects leads them later-on to be very closed minded
as they now believe (incorrectly) that anything
new which they hadn't learned during their detailed
study is absolutely incorrect. This serves as
a great hindrance to their progress later in the
advanced levels of `aqidah, fiqh, and tasawwuf.
And this is the reason why most people who study
the din never become highly qualified scholars -
since they either become tired after extensively
studying the first few subjects or fail to grasp the
entire din in totality and the underlying strings
that tie the subjects together (since they got bogged
down in details and elaborations of a particular
scholar).
Rather the correct way to do this is to spend no
more than two years (using the four hour schedule
mentioned above) in learning the summary of the major
subjects of fiqh, one year for `aqidah, and two years
for tasawwuf. One can do this in the Maliki School
by completely finishing the two books al-Qawanin
al-Fiqhiyyah and al-Khulasah al-Fiqhiyyah which
are designed for this exact purpose. One can do this
in `aqidah by studying the various available Shuruh
of Umm al-Barahin by Sunusi. One can do this in
Tasawwuf by becoming well acquainted (almost memorizing)
the Risalah al-Qushayriyyah.
Then after this initial five year course, the person
may go back and learn elaborations and extensive details on the
subjects mentioned by the scholars of `aqidah, fiqh, and
tasawwuf. If the person learns this way, it is far less
likely that he will become closed minded hindering his
progress later in the advanced levels of `aqidah, fiqh,
and tasawwuf - as he has been assuming for five years
that there is more to the subject matter than he knows -
unlike the first person who will most likely feel that
he is now qualified and knows it all concerning purification
and prayer after completing his four-year initial course.
Also, this "know-it-all" attitude will most likely be carried
to the other subjects he studies in detail.
Connected with this, the person should not waste his time by
trying to learn the din through "fatwas" with long fatwa
books (like the ones produced by the previous scholars of
Jurisprudence) as the answers given therein are directed
to the common uneducated man and in effect make him
dependent on the mufti and confused in the end unable to
handle new situations he faces. Rather, try to learn
general principles which you can apply to specific
situations and issues of `aqidah, fiqh, and tasawwuf.
h) Learn how to kill two birds with one stone
Don't waste your time learning two different subjects
separately when both can be learned simultaneously.
For example, gaining fluency in Arabic by reading and
translating a tafsir of the Qur'an or by writing one's
own notes to an Arabic matn. This is better than
reading the short stories in the modern Arabic text books
(you know the ones with the cartoon-type pictures) in such an
endeavor.
Now of course, one must realize when using this simultaneous
learning method that one will make mistakes during
one's first pass through the material. Thus, one's
notes and initial impressions of the material should
be viewed with speculation and not taken as the ultimate
understanding of the material contained therein.
j) Realize the importance of face-to-face teaching and learning.
And understand what you can learn from books and what you
cannot.
There are 2 things which are very difficult to learn from
books alone: (a) proper manners in learning, teaching,
and practicing the din and (b) the spirit of the din
not just its form. You must sit with the traditional scholars
to learn these two even if only for short intervals.
Now people vary in the amount of material they can
accurately learn from books. Thus, you have to
be objective in deciding when a face-to-face teacher
learning session is called for and when research
can be done via books.
Now if you are planning to learn a subject from
*Arabic* books, then you must refer to multiple
(e.g., five) different books about the exact same
subject of the same school (e.g., Maliki Fiqh or
`Ash`ari `aqidah) before accepting what you have
read is actually true; if you cannot do this, then
be speculative/doubtful of the knowledge you have
gained from books. As you may make a mistake
understanding the statement written or worse yet
the statement written is wrong (either due to
ignorance of the author or a typographical error;
typographical errors are *very* common in
Arabic books unfortunately; and Arabic books cannot
be read with the trust one has become accustomed to
when reading well-written and published English Books
(in that one is accurately understanding what
the author is trying to convey).
Additionally, even after referring to multiple
books on a particular subject, don't jump to
the conclusion that what you have read is the
only correct position (even though it is stated
exactly the same way in multiple sources).
l) In the end know that all success is with Allah.
> My suggestion is to write an "islamic" short
> epistimologic principles that suits the topic together
> with a critique of the western research methods. And then
> I may use the concepts that are in accordance with our
> worldview. These concepts will compared with what
> Imam ghazali and Ibn khalduns principles and apporaches
> used in Ihya and the al-muqadima.
>
> My question is this acceptable from a fiqh perspective
> (using some western concepts that in accordance with our
> belief system)? I can provide further details on that if
> you'd like to know more.
Basically, the study of sociology and group dynamics
is among the mubahaat (neutral and allowed issues).
It is only if you start reaching legal rulings for our
din or tenets of belief with foreign methods that you have
done something wrong.
Thus, as long as you are not trying to claim that something
haram is wajib, something wajib is haram, something mubah is haram,
something mubah is wajib, some tenet of belief taught by the Prophet is
fallacious, some tenet of belief not taught by the Prophet is essential
to believe, etc, - as long as you are not trying to do any of these
things with foreign methods, it is permissible.
References:
Footnote 295 of the Explanatory Notes and associated
entries in the Notes of Sources.
########
Now with that said and done, please note that we have our
own unique epistemology (way of teaching and learning) handed
down to us by the pious scholars all the way back to the
Prophet (May Allah bless him and give him peace). And this
way of learning and teaching has more barakah than foreign
methods and when practiced properly will produce a graduate
who is far stronger and superior in knowledge (`ilm )and
state (haal) than what any Western or Eastern Foreign University
is currently producing.
For your benefit, we will list some principles of our
epistemology (we have gained these from direct experience
with the traditional scholars of the Eastern and Western
Muslim World):
a) The teacher must necessarily be qualified in
`ilm (knowledge), haal (state), adab (manners),
and have a connected chain of living human teachers
to the source of the knowledge - or the first person/people
who formally taught the knowledge.
b) The student must necessarily respect the teacher.
c) Memorization is a pre-requisite for understanding.
d) Understanding with exact memorization is superior to
understanding with rough memorization. And understanding
with rough memorization is superior to rote memorization.
e) The student must necessarily sit face-to-face with the
teacher during the beginning part of his study.
f) The teacher tests the student orally and face to
face.
g) Writing notes may be resorted to as a memorization tool
for the student. Some students skip this since they have
gained mastery over the ancient Arab art of memorizing
words of the speaker as they are spoken.
h) Subject material is divided up into a core matn (which
contains the summary of the most important points) and
surrounding explanation. It is the student's
responsibility to memorize the core matn and it is the
teacher's responsibility to explain the memorized matn
to the student.
i) The advanced student may at the direction of the teacher
pursue in-depth study with books (he should still ask
the teacher to clear up any points he does not understand).
j) Small class sizes are better than large class sizes.
k) Only people of the same level of understanding (regardless of
age) should be taught together.
l) When working in a group problem with three or more people,
one person should be assigned as the leader.
m) It is better for the teacher to sit in front (e.g., on a stool
or chair) and the students to form a half-circle around him
facing him sitting on the floor.
n) The teacher may use a blackboard and other visual tools but the
main method of instruction should be oral.
o) The teacher should constantly ask oral questions to
the students to make sure that they are following and
understanding.
p) No one should interrupt the teacher without his permission.
q) Lessons are begun with bismillah and are ended with
hamd for Allah and blessings on the Prophet.
When is one considered a scholar?
Answered by Shaykh Faraz Rabbani
My question is when is one considered a scholar in Islam? In this day and age there are many people claiming to be scholars. If someone has not memorized the primary texts (i.e. Qur'an and Ahadith) can he be regarded as a scholar at all?
Walaikum assalam wa rahmatullah,
A scholar is someone who has studied with recognized scholars until they recognize the individual as being a scholar.
This is the way of traditional scholarship.
And Allah alone gives success.
Faraz Rabbani
2003/08/05
1
120
I have read one of your recent articles and I wanted to know what is the legal requirement for someone to be considered a knowledgeable scholar whom we can take knowledge from. Is Isnad one of the requirements and is there any evidence for this deduced from the sources? Also, I have noticed that Isnad is not usually mentioned by the scholars as a prerequisite for someone to be considered a Mujtahid. Can one therefore become a Mujtahid Mutlaq without Isnad - i.e. self taught?
Is Isnad (chain of transmission) a requirement for anyone who claims to be a scholar?
Answered by Shaykh Muhammad ibn Adam al-Kawthari
I have read one of your recent articles and I wanted to know what is the legal requirement for someone to be considered a knowledgeable scholar whom we can take knowledge from. Is Isnad one of the requirements and is there any evidence for this deduced from the sources? Also, I have noticed that Isnad is not usually mentioned by the scholars as a prerequisite for someone to be considered a Mujtahid. Can one therefore become a Mujtahid Mutlaq without Isnad - i.e. self taught?
In the name of Allah, Most Compassionate, Most Merciful,
There are two aspects to your question. The first is regarding the importance of the chain of transmission (Isnad/Sanad) in relating Islamic knowledge, and the second concerns the status of learning from a qualified teacher. I will attempt to shed some light, Insha Allah, on both of these topics in the light of the Qur’an, Sunna and the statements of classical scholars.
Isnad (chain of transmission)
Allah Almighty has honoured the Ummah of the best of creation, our master Muhammad (Allah bless him & give him peace) with many special characteristics that were not given to any other nation before.
From among these favours is the unrivalled and unique feature of Isnad in relating the various sciences of Islamic knowledge. Isnad was regarded by the early Muslims (salaf) as the first and primary condition in relating any aspect of Shariah even if it was merely relating one word.
With this, Allah Most High fulfilled his promise of preserving the Deen which includes the book of Allah, Sunna of the beloved of Allah and the various Islamic sciences that are indispensable in understanding the former two.
Allah Most High says:
“We have without doubt, sent down the Message; and we will assuredly guard it”. (Surah al-Hijr, V.9)
The message here refers to the book of Allah and also the Sunna of his blessed Messenger (Allah bless him & give him peace), for whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah Almighty, for Allah Most High says:
“Nor does he (the Messenger of Allah) say (aught) of (his own) desire. It is no less than revelation (wahi) sent down to him”. (al-Najm, V. 3-4).
The Messenger of Allah (Allah bless him & give him peace) explained both verbally and practically the contents of the book of Allah. The Qur’an is quite ambiguous and limited in stating the laws of Shariah, and the Messenger of Allah’s (Allah bless him & give him peace) duty was to explain these injunctions.
Allah Most High says to his Messenger (Allah bless him & give him peace):
“And We have sent down unto you the Message (Qur’an); that you may explain clearly to men what is sent for them”. (al-Nahl, V. 44).
So the promise of preserving the Deen is not restricted to the Qur’an, rather it encompasses the Sunna and also the Companion’s (Allah be pleased with them all) understanding of the Sunna and the understanding of those who took from them.
Isnad is a unique feature of the Messenger of Allah’s (Allah bless him & give him peace) Ummah. No other nation, religion or community can claim or boast to have such rigorous analysis of the various aspects of their faith.
Early Muslim scholars examined and analysed each and every statement that came to them, whether it was the statement of the Messenger of Allah (Allah bless him & give him peace), his companions (Allah be pleased with them all) or anyone else. They studied the life and character of those who were part of the transmitting chain (isnad) in the strictest way possible.
Thus, the Ummah witnessed an amazing introduction of the ‘science of studying the reporters of Hadith’ (rijal al-Hadith) which was unprecedented and is unrivalled till today. The recording of the names, dates of birth, dates of demise, qualities and characteristics of thousands and thousands of people is something that only Muslims possess.
Books such as, Tahzib al-Kamal of al-Mizzi, Tahzib al-Tahzib of Ibn Hajar al-Asqalani, Mizan al-I’tidal of Dhahabi and Lisan al-Mizan of Ibn Hajar are just some examples of this amazing phenomenon. There are also books that are dedicated to preserving the biographies of the Sahaba, such as Tabqat of Ibn Sa’d, al-Isti’ab of Ibn Abd al-Barr, Usd al-Ghaba of Ibn al-Athir and al-Isaba of Ibn Hajar, in which the biographies of approximately ten thousand companions (Allah be pleased with them all) have been covered.
Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said:
“Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): “Who informed you? He remains silent and bewildered”. (Introduction to Sahih Muslim, 1/87, al-Jami’ li akhlaq al-rawi wa adab al-sami’ and others).
He (Abd Allah ibn al-Mubarak) also stated:
“The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder”.
Sufyan al-Thawri (Allah have mercy on him) states:
“Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?”
Sayyiduna Imam Shafi’i (Allah have mercy on him) says:
“The example of the one who seeks Hadith without an Isnad is of a person who gathers wood in the night. He carries a bundle of sticks not knowing that there is a snake in it”. (Meaning, he gathers and collects all types of narrations, the genuine and spurious, m).
Baqiyya ibn al-Walid (Allah have mercy on him) once related to Hammad ibn Zaid (Allah have mercy on him) certain narrations that were void of Isnad. So Hammad said: “If only they had wings”.
Imam Ibn Taymiyya (Allah have mercy on him) states:
“Isnad is a unique feature of this Ummah and Islam. Then from among the Muslims, it is a specialty of the Ahl al-Sunnah wa al-Jama’ah”.
(The above excerpts recorded by Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) in his excellent work ‘al-Isnad min al-Din’ P. 18-20).
These and many other similar statements of the predecessors imply that the early Muslims held Isnad to be indispensable in order to acquire Knowledge. So much so, that in order to relate even one word in their books, they would mention a whole chain of transmission that covered three or four lines.
Isnad was not only mentioned in order to narrate Prophetic traditions, rather, it was related for every form of knowledge, such as the exegesis of the Qur’an, stories of the pious and worshippers, incidents of history, etc.
After the Prophetic traditions were gathered in the great compilations, such as Sahih al-Bukhari, Sahih Muslim and others, and the compilations in various other sciences, it was not deemed necessary to relate every statement with a chain of transmission going back to its original authority. Rather, it was sufficient to have an Isnad or Sanad going back to the author. The Isnad of the author going back to the original authority would be mentioned in his book.
Till this very day, we have scholars from around the globe relating Prophetic traditions and other branches of Islamic knowledge with a chain that reaches all the way to the authors of the books.
The six major books of Hadith are generally taught with a Isnad that goes back to their authors, and from them to the Messenger of Allah (Allah bless him & give him peace). Many scholars are seen to travel and make distant journeys in order to acquire Ijazah and a higher form of Isnad.
In terms of Isnad with regards to prophetic traditions, the scholars of the Indo/Pak are (perhaps) at the forefront. The science of Hadith is given special attention and almost every student that studies in the various Islamic institutions (Dar al-Ulooms) is blessed with a Isnad in each of the major books of Hadith. Even major Arab scholars are seen to travel to the Indo/Pak in order to acquire Ijazah and Isnad from the great Hadith masters.
In terms of other branches of knowledge, such as the science of Tajweed, Fiqh, etc, we see the Arab scholars at the forefront in relating and teaching the various books with Isnad. Major scholars in Syria and elsewhere have a chain in the recitation and memorization of the Qur’an that goes back to the Messenger of Allah (Allah bless him & give him peace) via the angel Jibril to Allah Almighty Himself.
The major books in Hanafi Fiqh (and other madhhabs) are taught with a Isnad/Sanad going back to their authors and to Sayyiduna Imam Abu Hanifa (Allah be pleased with him) himself. Books in other sciences are also taught and related in a similar manner.
In conclusion, Isnad (or Sanad) is a unique feature with which our Ummah has been blessed. It has always been regarded to be indispensable in teaching and seeking knowledge. Scholars mention, that even today, one should acquire knowledge from a scholar who has a Isnad or at least a teacher who he studied with. Having a complete chain of transmission is not a pre-requisite for teaching. However, what is necessary, is that the one from whom one takes his/her knowledge, is amongst those who studied by other shuyukh. This is discussed further in the following section.
Learning from a qualified teacher
Allah Almighty created man different from animals. Animals are not in need of a teacher or trainer in a way man is. We see for example that, when a fish is born, it automatically begins to swim without being taught how to do so. If a man was to take the example of the fish and throw his new-born baby into the river thinking that he will swim, then he is without doubt insane, for a fish is not in need of an instructor who instructs it how to swim, while a man needs a tutor to teach him to swim.
Take the example of the new-born chick; the moment it comes out of the egg, it begins to nibble at food without being taught. However, a human baby will not know how to eat unless it is taught practically how to consume the various types of foods.
It is the Sunna of Allah Almighty that he fashions human beings in such a way that they are in need of practical instruction from a teacher in order to learn any science, technique or craft. From the moment one is born, one is in need of practical teaching and guidance in all aspects of life.
There is almost consensus on the fact that it is virtually impossible for one to master any science or art in the world without the guidance and tutelage of a qualified teacher under whom one practically learns the fundamentals of that science. It is not possible to gain expertise in any field unless one submits himself to the guidance of a teacher.
Take for example the science of medicine. If one was to think that I will read and study the books on medical science in the comfort of my home, thus become a medical practitioner, then he will be considered to be insane by almost everybody. If this individual was to perform surgery on a patient or begins to treat people, then his patients will not end up anywhere other than the grave yard!
Even if this individual is very talented and knowledgeable, the guidance of a tutor is indispensable. Suppose this individual is able to understand the books of medical science and He masters the language in which the books are written, he will still not be permitted to work as a physician or surgeon unless he studies under the guidance of a qualified person in the field of medical science. No government will ever allow this individual to take up the medical profession due to the fact that he did not pursue the method necessary in order to take up this profession
It is the same with all the other sciences of the world in that the guidance of a teacher is necessary. No body would allow you to practice law until you don’t attend a law school and learn form a qualified barrister. Let alone the major sciences, even the simple art of cooking is not achieved by merely reading a book. There are several books published explaining the methods of cooking different types of food. If an individual who had never cooked in his lifetime cooked by merely reading the procedure of cooking mentioned in the book, then you can imagined what the outcome would be!
So, it is the nature of man that he can not acquire knowledge merely from books unless he has a teacher and mentor to train and guide him. He needs to stay in the company of a qualified teacher who will help and assist him on every step and save him from the errors that may be committed. This applies to every science, art and craft, and sacred and religious knowledge is of no exception. It is not possible for one to acquire sacred knowledge unless one is trained by a qualified teacher and mentor.
This is the secret behind a book or scripture never being revealed except Allah Almighty sent a Messenger to explain its contents. There are many examples where a Prophet was sent by Allah Almighty and no book or scripture was revealed unto him, but there is not a single case where a book was revealed without a Prophet carrying it.
The simple reason behind this is that if a book was sent on its own, man would not possess the capability to understand it without the teaching of a Prophet. If Allah wished He could have sent the book on its own. Every individual could have found a book when he woke up in the morning, and a voice from the heavens would have declared: “Obey what is in this book”. But Allah, the Creator of mankind, who is fully aware of the human instincts, chose to send the book with a teacher who would explain the contents of the book, both practically and verbally.
Allah Most High explains this concept in the following verse:
“Allah did confer a great favour on the believers when He sent among them a Messenger from among themselves, reciting upon them verses (of the book), sanctifying them, and teaching them the scripture (book) and wisdom, while before that, they had been in manifest error”. (Ali Imran, V. 164).
Similarly, Allah Almighty says:
“And We have sent down unto you (Messenger) the message, that you may explain clearly to men what is sent for them”. (al-Nahl, V. 44).
Therefore, it is the Sunna of Allah Almighty that He has kept two means for the guidance of mankind. One is through the medium of His books (kitab Allah) and the other is the Prophets and their successors. Hence, both the book of Allah (kitab Allah) and men of Allah (rijal Allah) are necessary for one’s guidance. Sufficing with one of the two will surely lead to deviation.
At this point, it would be useful to quote the great scholar of Usul, Imam al-Shatbi (Allah have mercy on him). The following is the crux of what he stated on this issue in his renowned treatise al-Muwafaqat:
“The most beneficial and effectual way of gaining knowledge is by learning it from those who are masters in their field. It is necessary to have a teacher in aspects of knowledge that need explanation and interpretation. It is not impossible for one to gain knowledge without a teacher; however, normally it is observed that a teacher is of utmost importance. This is, somewhat, agreed upon by the scholars.
Scholars said: “Sacred knowledge was in the hearts of men, then it moved into the books and the keys to these books are in the hands of scholars (rijal)”. This implies the necessity of acquiring knowledge from the people who master it.
The basis for this is the Hadith which states: “Verily Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people appoint ignorant as their leaders. They are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray”. (Sahih al-Bukhari & Sahih Muslim). If this is so, then the scholars are without doubt the keys for this knowledge”. (al-Muwafaqat).
Imam al-Shatibi (Allah have mercy on him) further mentions three signs and characteristics of a expert qualified teacher:
1) He practices what he teaches,
2) He himself has been trained by a qualified scholar,
3) His students follow and pursue in his footsteps, for if his students generally tend to not follow him, then this is a sign that there is something inherently wrong with him. (ibid)
There are many benefits and wisdoms in learning from a teacher. Sound understanding of the texts, its correct interpretation, being saved from making errors in understanding the texts (for each science has its own special terminologies), getting questions and queries that may arise answered, practical application of the knowledge and obtaining the Baraka and light of guidance from that special teacher-student relationship are just a few to mention.
In conclusion, it is necessary for one that he learns his knowledge from a scholar of knowledge, piety and wisdom, and who himself has been taught and trained by a similar scholar. That does not mean it is incumbent for an individual that each time he picks up a book, he must find a scholar to teach him, rather one needs to study the fundamentals of each science with those qualified, thus become acquainted with the different terminologies, terms and expressions used. Thereafter one may study a book on his own with always referring to senior scholars whenever something is unclear.
And Allah knows best
Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK
www.daruliftaa.org
Thanks for all the info
Your welcome.
Well if you goto certain universties you can get ijaza (such as al-Qarawayin in Morocco, al-Azhar in Egypt, and Darul `Uloom Deoband in India) but the scholars state that it is much more superior to have ijazas from traditional scholars one on one than to just get a degree from a university. The really refined higher stages of learning take place teacher-student one on one in general.
All the information above should help if you read everything.
Thank you, so is it better to go to a university to study or to study personally with the best known scholars in the area? So even if one doesnt have a degree its not nessecary because a scholar gave him an ijaza?Originally Posted by Omar HH
Well one should get "ijaza" or permission from a Shaykh who got permission from a Shaykh who got permission who got permission which a chain back to the Prophet
This seperates Sunni Islam from all other Islam - that we have to have an authentic link to the Prophet
For example if you have permission in Maliki Fiqh then someone gave you permission who got it from someone who got it from someone who got it from someone in a chain back to Imam Malik (radi Allahu `Anhu) who took it from Imam Ja`far as-Sadiq (radi Allahu `Anhu) who took it from someone who took it from someone with a chain that reaches back to Rasul Allah
If you get a degree from a University you are not necessarily a Shaykh unless you have an ijaza in a link back to the Prophet
By the way brother `Ali if you would like to know the fiqh of Sunni Islam I reccomend the following website:
http://www.guidinghelper.com/pdf goto "Explanatory Notes" and download them and read them and you will be insha Allah well versed in the Maliki madhab.
You should also read the articles on http://www.masud.co.uk including those by Shaykh Nuh Keller:
What is a Madhab and Why do I need to Follow one?
How would you respond to the claim that Sufism is Bid`ah?
I will insha Allah get some more information on this for you on becoming a "Shaykh"
Learn reading of Quran online from live tutors
Asalam o alaikum,
If anyone is interested in reading Quran and Islamic scholar course online from LIVE TUTORS at a time of his own choice .one to one interactive classes . visit www.quranteaching.com for information
adab ul syekh
salam
anyone can help me with the translation or explanation of the rule of syekh adab/hukum al syekh ) in the book of Ibn al Ajibah " Risalah al Ilahiyyah ? i am not so familiar with Arabic, in fact i should have presentation on that topic
thank you
Yes but I have heard that authentic scholars have said they are availible if you look. I heard from Shaykh Muhammad ibn Yahya al-Husayni al-Ninowy's assistant:
The Shaykh often mentions that one Ijaza in Tafsir, or HAdith book, equals all the Azhar diploms, let along other institutions, which are no more than Diploma mills.
When I asked some scholars about university learning vs. private learning they said that most `Ullema only goto the university to get a job due to their degree (in today's world unfortunately people look at that stuff) - and that real scholars are availible for one on one learning you just have to search to find them. This is the Sunnah way of learning and the way knowledge gets transmitted.
There are many scholars in the world - and many of them give ijaza to others who learn from them (just look at the many scholars today who have gotten ijaza from others) - and Shaykh Ninowy's assistant told me it is possible to find these people and many people do it.
And this is the way of traditional knowledge - and it has been done by many of the converts to Islam who are great scholars such as Shaykh Nuh Ha Meem Keller, Shaykh Gibril Haddad, Shaykh Hamza Yusuf, etc.
Yet going to a true authentic Islamic madrassa is a means for learning knowledge - and one can get some ijazas from them.
I personally know personally some `Ullema who teach others one on one in fiqh, hadith, Islamic history, etc. if you would like to contact them.
And what Brother Ahsan says is correct - many people goto one of the madrassas and complete the courses and then go learn from the `Ullema.
Some of the `Ullema I know of make it a precondition that to study from them you have to first learn basic fiqh, `aqeedah, hadith, usool al-fiqh, and Arabic to start learning in the upper levels. But they also teach those (fiqh, `aqeedah, hadith, usool al-fiqh - I am not sure about the Arabic though) to those who need to learn them.
And then again the `Alim course is also a great experience and an option to complete basic learning. Having not done either (a hard core one on one study course with a `Alim, or a madrassa learning course) I am not qualified to really talk about the pros and cons of both.
But as long as the madrassa is taught by people who have permission to teach (ijaza) from people who have tradition to teach from people who have tradition to teach in a chain back to the Prophet Muhammad
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