Rasūlullāh sallallāhu ‛alayhi wa sallam said: [Striving] to acquire [Islamic]
knowledge is compulsory on every Muslim.
This Hadīth proves that it is compulsory on every reliable lecturers and speakers. Women who are unable to read and have no access to an ‛ālim must ask the
‛ulamā’ via their men.
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2﴿
ﺧَ
ﻣ ِ †ٌْ
ﻦْ
أ نْ
ﺗ ُ
َ ّ ِأ ﺼَ
ﻟ ﻒَ
ر َ Q ﺔٍ. ﻌَ
Rasūlullāh sallallāhu ‛alayhi wa sallam said: O Abū Dharr! Learning a single verse of the Qur’ān is better for you than performing 100 rak‛ats of [optional] salāh. If you go to learn just one theme of [Islamic]
knowledge – whether you practise on it or not – is better for you than performing 1 000 rak‛ats of [optional] salāh.
Look at the great virtue of acquiring Islamic knowledge as gauged from this Hadīth! This Hadīth also proves the error of some people who claim: “What is the benefit of learning and asking when you do not practise?” The Hadīth clearly states that the virtue will be acquired irrespective of whether the person practises on that knowledge or not. There are three reasons for this: (1) When a person learns something of Islam, he is saved from misguidance. This in itself is a great boon. (2) Now that a person has acquired knowledge of Islam, Allāh willing – he will get the inspiration to practise. (3) He will teach it to someone else. This is also essential and rewarding.
ﺔﺟﺎﻣ ﻦﺑا1
: ، ، ﻪﻤﻠﻋو نآﺮﻘﻟا ﻢﻠﻌﺗ ﻦﻣ ﻞﻀﻓ - بﺎﺑ ، .
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3﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said: The most superior act of charity is for a Muslim to learn something about Islam and then to teach it to his fellow Muslim.
It is proven from this Hadīth that whatever you learn of Dīn, you must teach it to your fellow Muslims. The reward for it is superior to all acts of charity.
Glory to Allāh! Look at Allāh’s mercy! Just for moving your tongue for a short while, you receive a reward which is superior to spending thousands of rupees.
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4﴿
family from the Hell-fire.2
أ
teach Dīn to one’s wife and children. Failing to do this will result in punishment of the Hell-fire.﴾
5﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said: The following are from among the good actions of believers which continue reaching them after their death: (1) Knowledge (of Dīn) which has been imparted to others. (2) Righteous children whom he leaves behind…
(The Hadīth mentions other forms of continuous reward as well).
In other words, a person teaches someone something of Dīn or a ruling is explained to him. This knowledge is propagated (e.g. by writing books on Islam, purchasing books and giving them as endowments or giving them to students, students of Dīn are provided with food and clothing. These students then propagate Islam). The person who helped and supported them will also be a partner in their propagation.
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6﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “No parent gave his children anything better than sound etiquette (in other words, Islamic knowledge).”
ﻗَﺎ ﻮْ
أ ا وْ
و َ ﺣا ِﺪَ
ةً
ﻟ ﻘَ
لﺎ و َ ﺣا ِﺪَ
ةً.
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “The person who takes the responsibility for the upbringing of three daughters or three sisters, teaches them etiquette (knowledge) and is affectionate towards them until he becomes free of his responsibility over them (by getting them married), then Allāh ta‛ālā will make Paradise obligatory on such a person.” A person asked about two [daughters or sisters]. Rasūlullāh sallallāhu ‛alayhi wa sallam said: “The same virtue applies to two as well.” Another person asked about one [daughter or sister]. Rasūlullāh sallallāhu
‛alayhi wa sallam said: “The same virtue applies to one as well.”
These and many other Ahādīth mention the obligation of acquiring knowledge of Dīn and the rewards for studying and teaching knowledge of Dīn. The fundamental form of studying and teaching is the method through which a person becomes an ‛ālim, i.e.
a Maulānā. However, every person neither has the courage nor the opportunity to do this. I am therefore providing a simple programme through which ordinary people could also fulfil this obligation and acquire rewards. Details are as follows:
دؤاد âأ Ìﺳ1
) .(
1. Those who can read Urdu or learn it easily must read authentic Urdu books on Dīn, e.g. Bahishtī Zewar, Bahishtī Gauhar, Ta‛līm ad-Dīn, Qasd as-Sabīl and Tablīgh-e-Dīn.1 He must try and obtain as many parts of Tas-hīl al-Mawā‛iz2 and have someone to read them to him as formal lessons. If he cannot find someone to read them to him, he must continue reading them on his own. If he comes across a place which he does not understand or is in doubt, he must mark it with a pencil and then consult a learned person later on who would then explain those places to him. Whatever he learns in this way must be conveyed to others either by sitting in the masjid and reading it to them or reading it to others in his house. He must also read them to his wife and children. Those who heard it from him must try to remember as much as they can and convey it to others.
2. Those who cannot read Urdu must obtain the services of a well-read and well-educated person who will read the above-listed books to them. They must listen attentively to him and also ask him matters of Dīn. It will be best if such a person can be obtained permanently. If the person has to be paid for his services, a few people must get together, make a collection and pay him. Thousands of rupees are wasted on unnecessary things of this world. It is not such a serious thing to spend a small amount to learn about the essentials of Dīn. One precautionary point in
1 All praise is due to Allāh ta‛ālā most of these books have been translated to English. (translator)
2 Tas-hīl al-Mawā‛iz is currently being translated. Three volumes have already been translated and published by al-Fārūq Publishers under the title: The Simplified Lectures.
fearing ‛ālim.
3. There is one point which you must adhere to.
When you have to embark on anything - whether worldly or Dīnī – and you do not know whether it is good or bad from the beginning, you must ponder over it carefully and then make a point of consulting an Allāh-fearing ‛ālim. Thereafter, remember well whatever he says. You must then convey this to others as well [so that they may also learn it]. If you do not have the opportunity of going to such an ‛ālim, you must write to him and also include a self-addressed envelope. In this way, it will be easy for him to reply and you will receive it quickly.
4. You must also make it a point of meeting Allāh-fearing ‛ulamā’ on a regular basis. It will be best if you leave with the intention of going to meet them. If you do not have such an opportunity and an ‛ālim of this type is not nearby – as is the case with villagers – then when you go to the city for any work, and there is such an
‛ālim there, go and sit in his company for a short while.
You may also ask him anything which you need to inquire about.
5. Consider this one point to be essential. Invite an
‛ālim once every month or every two months to your town to deliver a lecture. In this way, love and fear of Allāh ta‛ālā will develop in your heart. This makes it easy to practise on Dīn.
This is a short explanation on the different ways of learning about Dīn. The ways which have been explained are extremely easy. If they are followed
regularly, the essentials of Dīn will be acquired without much effort.
Bear in mind two additional points which are like precautions.
(1) Never attend the assemblies of unbelievers and deviated people. The first harm of attending such assemblies is that the words of unbelievers and deviates create a darkness in the heart. The second harm is that you may become angry at hearing their utterances. If you were to give vent to your anger, it could result in problems. These problems could also be worldly. Sometimes they result in court cases which are both a waste of time and money. All this is distressful. If you cannot give vent to your anger, it results in grief and affliction in your heart. What is the benefit of bringing on worries on yourself?
(2) Do not get into debates and discussions with anyone. In most cases, these have the same harms as described above.
Another major harm with regard to these two points is that by attending assemblies of this nature or engaging in debates and discussions, something about unbelief and misguidance may fall into your ears and could cause doubts in your heart. Now you do not have so much of knowledge to repulse that doubt from your heart. Why, then, should you do something which causes so much of harm? If anyone tries to engage you in a debate or discussion, say to him frankly: “Do not speak about these matters to me. If you really have to ask anyone, go and ask the ‛ulamā’.”
If you bear in mind all these points, you will be combining the “medication” with the “precaution”.
Allāh willing, you will always remain “healthy” in