ADVICE FOR THE STUDENT OF KNOWLEDGE

 Al Madarasatul Umariyyah

ADVICE FOR STUDENT OF KNOWLEDGE

BY

SHEIKH ABU ZAID ZAMEER HAFIZAHULLAH 

بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Innal-ḥamdu lillāhi wa naḥmaduhu wa nastaʿīnuhu wa nastaghfiruhu, wa naʿūzu billāhi min shurūri anfusinā wa min sayyi’āti aʿmālinā. Man-yahdihillāhu fa-lā muḍilla lahu wa man yuḍlilhu fa-lā hādiya lah. Wa ashhadu an lā ilāha illallāhu waḥdahu lā sharīka lah, wa ashhadu anna Muḥammadan ʿabduhu wa rasūluhu Amma Ba’ad.

My respected brothers and sisters

Among the countless blessings of Allah Almighty, one of the greatest blessings is knowledge (ilm). When Allah Almighty intends goodness for someone, He blesses them with the wealth of knowledge.

The Prophet ﷺ said, "When Allah wishes good for someone, He grants them understanding of the religion."

And it is on this basis that a person’s virtue is elevated above others. Allah Almighty grants the knowledge of revelation to His prophets and messengers, and through this knowledge, they lead others out of darkness and into light.

This is the very knowledge through which a person comes to recognize their Creator and Master. It is this knowledge that shows a person the straight path of Allah. It is this knowledge that enables one to distinguish between halal and haram, good and evil.

If a person is without this knowledge, then despite all other abilities, they are still blind, for light (noor) is of two types

1. One is an external light that comes from outside to a person.

2. And the other is the light that exists within a person’s eyes.

Example: If a man is blind, then even when there is light all around, he still cannot see. But if a man has eyesight but is in darkness, then despite having eyes, he still cannot see anything because of the darkness.

In the same way, no matter how intelligent or capable a person may be, if he does not have the knowledge of Allah’s religion, he will still wander in darkness even when there is light. That is why it is necessary for a person to have divine knowledge,  the knowledge of the Qur’an and Sunnah.

And the person who possesses knowledge and the one who does not  can never be equal,  neither in their condition nor in their wealth, neither today nor tomorrow.

The one who has knowledge walks on the straight path based on evidence, while the one who lacks knowledge always remains dependent on others. He cannot make decisions on his own.

Similarly, the one with true knowledge guides others, while the one without knowledge cannot guide anyone; rather, even regarding his own self in his character, worship, and beliefs, he remains dependent on others and can never reach the right conclusion. Likewise, in terms of responsibility, both are not equal.

Those who possess knowledge bear greater responsibility, and in this respect, they have a higher rank and virtue than others.

Through their guidance, they help others perform good deeds and acts of worship and thus earn rewards for themselves, a reward that cannot be achieved by the one who lacks knowledge.

The one who cannot guide others follows the guidance of others himself. In this way, he earns a reward for his own deeds, but he does not receive the additional reward that comes from guiding others towards goodness.

In the Qur’an, Allah ta'ala says:

اَمَّنۡ هُوَ قَانِتٌ اٰنَآءَ الَّيۡلِ سَاجِدًا وَّقَآٮِٕمًا يَّحۡذَرُ الۡاٰخِرَةَ وَيَرۡجُوۡا رَحۡمَةَ رَبِّهٖؕ قُلۡ هَلۡ يَسۡتَوِى الَّذِيۡنَ يَعۡلَمُوۡنَ وَالَّذِيۡنَ لَا يَعۡلَمُوۡنَؕ

Say O Prophet ﷺ Are those who know equal to those who do not know?

Surah Az-Zumar: 9

Through this verse, Allah the Almighty has made it clear that those who possess knowledge can never be equal to those who do not.

Why?

Because the status of those who possess knowledge is higher than others. Allah grants them an elevated rank due to their knowledge and their role in guiding others.

A person who has knowledge of Allah’s names and attributes and knows His greatness, can never be equal to the one who is ignorant of Allah who neither knows His essence nor His attributes. Therefore, from the perspective of faith (imaan), knowledge is the foundation through which a person’s imaan becomes stronger. Similarly, a person who guides others earns greater rewards than those who only act upon good deeds themselves.

Example: If a man performs five daily prayers, he receives the reward of those five prayers. But a person of knowledge who corrects others’ prayers, encourages them to pray, and because of his teaching a hundred people start offering prayers then along with his own prayers, he also receives the reward for the prayers of those hundred people.

In the same way, in terms of worship, wealth, outcome, and the Hereafter, the person of knowledge surpasses others by far.

In the Qur’an, Allah the Almighty says:

اِنَّمَا يَتَذَكَّرُ اُولُوا الۡاَلۡبَابِ

Indeed, only those of understanding will take heed.

Surah Az-Zumar: 9

From this verse, it also becomes clear that when a person makes a mistake, the way he responds to it shows his level of understanding. An ignorant person, when advised, becomes stubborn and insists on his error. But a wise person, when he makes a mistake and is corrected, accepts the correction immediately.

Thus, we learn that to accept advice, one must possess intellect and for that, knowledge is also required. When a person has insight, wisdom, and understanding, and someone gives him advice, he does not respond with arrogance. Instead, he reflects upon the advice even if it comes from someone younger or of lower status he focuses on the truth of what is said, not on who said it. Then he corrects himself. Such qualities belong only to those with high moral character.

Therefore, a person should strive to acquire knowledge. However, knowledge is not just a matter of honor or prestige, it is an obligation.

Gaining knowledge is compulsory  upon every human being.

Where knowledge is a virtue, it is also a duty. Where Allah the Almighty has declared it superior, He has also made it obligatory. If a person does not acquire the necessary (religious) knowledge, he becomes sinful in the sight of Allah.

The Prophet ﷺ said:

Seeking knowledge is an obligation upon every Muslim. And for a seeker of knowledge, everything, even the fish in the sea, prays for his forgiveness.

Imam Ibn Abdul Barr narrated this hadith in his book Jāmi‘ Bayān al-‘Ilm, and in Sahih al-Jāmi‘ as-Saghir, Shaykh al-Albani declared this hadith authentic (Sahih).

Hadith number: 3914.

This hadith proves that acquiring knowledge is obligatory upon every Muslim   whether rich or poor, male or female. Every accountable Muslim (mukallaf) is required to seek knowledge.

However, what kind of knowledge is meant here?

Does it mean that a person must acquire complete and comprehensive knowledge of the entire religion?   No.

The scholars have explained that this hadith refers to the knowledge related to the duties that a person is responsible for.

In other words, whatever act a person intends to perform, he should first acquire the knowledge related to that act before performing it.

Example: If someone wants to perform prayer salah, it is necessary for him to learn about prayer beforehand   how to perform it, what is the Sunnah method, and what are its rulings. If someone wishes to perform ablution wudu, he should first learn how wudu is done, its proper method, and its rules.

Therefore, for any act that a person is obliged to perform, he must first ensure that he performs it correctly   and that is only possible through knowledge.

Thus, this hadith makes it clear that acquiring the knowledge of religion (Deen) is obligatory for every Muslim. Alongside declaring the obligation of knowledge, this hadith also highlights its virtue   so that a seeker of knowledge Talib-e-Ilm may feel encouraged and develop enthusiasm and passion to act upon it.

In the Hadith, while the virtue of knowledge has been explained, its importance and value have also been highlighted   so that the student of knowledge Talib-e-Ilm may be encouraged and develop enthusiasm and passion for acting upon it.

It is mentioned that everything prays for the forgiveness of the student of knowledge, even the fish in the sea.

The question arises: Why is that so? Why do they pray for them ?

The scholars Ahl-e-Ilm explain that this happens because such people reform others. When a person himself becomes righteous, he tries to make others righteous too. He strives to bring people towards the path of Allah, works to eliminate evils from society, and endeavors to establish the commands of Allah in the community.

As a result of this, goodness (khair) descends from Allah, and everyone becomes a recipient of that goodness. All beings benefit from the blessings that come due to the righteous person’s efforts   when an individual becomes good, and society improves, Allah’s mercy descends, and all of creation benefits from it.

On the contrary, when a person becomes corrupt, the harm is not limited to him alone; it also affects others, even the rest of creation, which suffers from Allah’s punishment.

Therefore, when a student of knowledge strives to remove evils from society, Allah’s punishment does not descend, and the entire creation benefits. For this reason, all creatures pray for the student of knowledge, because through him, society improves, and all are protected from Allah’s punishment.

From this Hadith, we learn that when a student of knowledge (Talib-e-Ilm) is on the path of seeking knowledge, all of creation prays for his forgiveness, even the fish in the sea and the ants in their burrows pray for him.

This shows how important it is for a person to take some time out from his life to seek knowledge, especially the knowledge of the Qur’an and Sunnah.

If we look at the 21st century, the importance of knowledge has increased greatly, because trials and temptations (fitnah) have also increased. To protect oneself from these fitnahs, worship alone is not enough   one must possess knowledge. Knowledge is essential to distinguish between good and evil, right and wrong, and to avoid doubts and confusion.

The Prophet ﷺ said:

You are living in a time when there are many jurists (fuqaha)   people who possess deep understanding of religion   but few who deliver sermons and speeches. There are few who ask questions, but many who can answer. In this era, action (amal) is better than knowledge. But soon there will come a time when the number of jurists will decrease, while the number of speakers and preachers will increase. There will be many who ask questions, but very few capable of answering them. In that era, knowledge will be better than action.

This Hadith is narrated by Imam al-Tabarani in Musnad al-Shamiyyin, and Shaykh al-Albani graded its chain as Hasan (sound) in al-Silsilah al-Sahihah, Hadith no. 3189.

Meaning, in such times, knowing the obligations prescribed by Allah and acting upon them is of great value. There will be many who ask questions, but very few qualified to give correct answers. Indeed, in our times, questions are many, but those capable of giving sound and authentic answers are very few.

From this Hadith, we learn that in later times, there will be many speakers and preachers, but very few true scholars capable of giving authentic and correct answers. There will be people who respond to questions, but those truly qualified and competent to answer properly will be very few. Many will speak, but only a small number will speak the truth.

In such an era, people’s questions will greatly increase and new and complex issues will arise due to technological advancement, the progress of science, and the interconnectedness of the world, where national boundaries will seem almost erased. As a result, people will face new doubts and challenges, and in that time, the need for true knowledge will become even greater.

During such times, it will be better for a person to seek knowledge and guide others, rather than simply engage in acts of worship alone. It will be more virtuous for one to gain a deep understanding of the religion, work for the reformation of people, spread authentic knowledge, guide others, answer their questions, and remove their confusions and doubts     to save them from misguidance.

Indeed, the era we are living in today seems very similar to that description. In our times, there are so many speakers   that it has become difficult to distinguish the right ones. The number of those spreading misguidance has increased; many are speaking falsehoods in the name of religion. Everyone desires to speak. Almost everyone has a YouTube channel, where they say whatever they wish, often on topics they have no right to speak about.

Therefore, in such an age, the best thing a person can do is to   deeply study and understand the religion, and after acquiring true knowledge, guide people correctly, save them from misguidance, and   lead them to the right path.

From this, we learn that in later times, the importance of knowledge will continue to increase. It shows that there will never come a time when knowledge is not needed; rather, as time progresses, the value and necessity of knowledge will keep growing.

Therefore, a student of knowledge (Talib-e-Ilm)  should never become lazy or negligent in seeking knowledge. He should never think that he has gained enough knowledge and no longer needs to learn more. In fact, when knowledge is combined with the fear of Allah (taqwa) and dedication (ijtihad), it not only increases a person’s understanding but also makes him a source of goodness for others, a key to guidance and benefit  for the people.

Now, let us see what qualities and etiquettes are necessary for a student of knowledge. In today’s lesson, we will discuss   ten important points that are essential for every Talib-e-Ilm.

By mentioning ten points, it does not mean that there are   only ten   such qualities; rather, due to the shortness of time, we will focus on these ten for now. Scholars have mentioned   many more characteristics and etiquettes of students of knowledge in their books, but these ten are fundamental and essential, and serve as a good starting point for anyone seeking knowledge.

1. Ikhlas

The very first thing is Ikhlas (sincerity) Ikhlas means that when a person performs any good deed or righteous act, they do it only for the sake of Allah   to earn reward from Allah, to attain success in the Hereafter, for the sake of the religion (Deen), and for goodness.

A person should act while keeping in mind Allah’s pleasure and approval   seeking reward only from Him. Their actions should not be for gaining worldly possessions, wealth, fame, or people’s admiration. They should not perform deeds to attract people’s attention, to win their hearts, or to earn their praise.

Whatever they do, they should do it not for people’s praise, but for Allah’s praise not to receive a return from creation, but to receive reward from   the Creator not for the world, but for the Hereafter.

Especially when it comes to the work of religion, it must be done for the Hereafter. Allah Ta‘ala has made Ikhlas (sincerity) obligatory in all actions, in all forms of worship, and in all good deeds.

Allah Ta‘ala says

 وَمَاۤ اُمِرُوۡۤا اِلَّا لِيَعۡبُدُوا اللّٰهَ مُخۡلِصِيۡنَ لَـهُ الدِّيۡنَ حُنَفَآءَ وَيُقِيۡمُوا الصَّلٰوةَ وَيُؤۡتُوا الزَّكٰوةَ وَذٰلِكَ دِيۡنُ الۡقَيِّمَةِ

And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and give zakah. And that is the correct religion.

Surah Al-Bayyina: 5

This means that one should perform all acts of worship, knowledge, and deeds purely for Allah sincerely for His sake alone.

Ikhlas means worshipping Allah only for Allah and performing righteous deeds to please Allah and not for people’s admiration, personal benefit, or worldly gain.

Why is it obligatory (fardh)

It is because from this verse it becomes clear that they were commanded regarding this matter therefore, it is known that sincerity (ikhlāṣ) has been commanded by Allah. Allah’s command was not merely that they should worship Him, but that they should worship Allah while making their religion purely for Him alone.

From this, we learn that mere worship is not what is required; rather, the required worship is that which is done with sincerity that no one besides Allah is worshipped and that Allah is worshipped solely for His sake. This is sincerity (ikhlāṣ).

Thus, from this verse it is evident that sincerity is obligatory (farz), and it also explains in which acts of worship and aspects of religion sincerity is obligatory. In fact, it is comprehensive; it has been stated in general terms that sincerity is obligatory in all acts of worship.

It is also obvious that knowledge (ʿilm) is part of worship. In fact, knowledge is among the conditions for the correctness of worship. If a person has no knowledge, then none of his acts of worship can be correct, and even his belief (ʿaqīdah) cannot be correct without knowledge. Therefore, sincerity is also necessary in seeking knowledge.

The Prophet ﷺ warned against those who acquire knowledge for the sake of fame.

The Prophet ﷺ said:

Whoever acquires knowledge to argue with the ignorant, or to create doubt and confusion among them, or to compete with the scholars so that his name may be mentioned among them, or so that people may look up to him and praise him such a person will be in Hell.

This hadith is narrated by Imām Ibn Mājah, recorded in Sahih al-Jāmiʿ al-Saghīr Hadith no. 6382 and it is a hasan (sound) hadith.

From this hadith, we learn that three things are wrong:

1. A person who seeks to become an arguer or debater, and such a debater who confuses people without reason he is not a defender of the truth but rather one who argues with others merely to overcome those who have less understanding. If someone seeks knowledge in order to dispute with people, to dominate them, and to confuse them, then such a person is destined for Hell.

2. A person who seeks knowledge for fame whose purpose in acquiring knowledge is that he becomes well-known, that people consider him equal to the scholars, that he attains the same rank and respect that scholars receive such a person is also destined for Hell.

3. A person who seeks knowledge to gain popularity among people so that people say, “Look how knowledgeable this person is,” people start to admire him, like him, follow him, and give him attention. If he seeks knowledge only to attract people’s attention, win their hearts, and gain followers, then such a person too, as mentioned, is destined for Hell.

From this hadith, it is proven that acquiring knowledge to gain people’s praise, to attain a high position among them, or to dominate them through arguments all of these are corrupt intentions.

Therefore, a true seeker of knowledge (ṭālib al-ʿilm) should have a pure intention. When he seeks knowledge, his intention must be good and sincere.

What should the intention be?

• The first and foremost thing is that seeking knowledge is an act of worship, it is a command of Allah. Allah has made it obligatory; therefore, one should seek knowledge in obedience to Allah’s command. He should also seek knowledge to remove ignorance from himself and to help others come out of ignorance.

• He should seek knowledge to preserve and protect knowledge, to spread it among people, and to defend the religion (Dīn) to protect it from the attacks of the enemies of Islam, from those who oppose Allah, His Messenger, the Qur’an, and the Prophets.

• He should seek knowledge to refute the innovations (bid‘ah) and to correct the corruption introduced into the religion by those who distort it.

• Likewise, he should seek knowledge to defend the religion against the accusations and false claims made by disbelievers and polytheists against Allah, His Messenger, and Islam.

If a person seeks knowledge with such intentions, then these are good and righteous intentions.

He should seek knowledge to elevate the word of Allah so that the true religion of Allah prevails, falsehood is defeated, and truth is raised high. If a person acquires knowledge with this intention, then it is indeed a pure and correct intention.

Thus, the first and most important thing for a seeker of knowledge (ṭālib al-ʿilm) is that his intention must be sincere.

It is evident that knowledge resides in a person’s heart, and intention also lies in the heart. If the intention itself is corrupt, then even though he seeks knowledge, he may end up harming people unless Allah protects him and grants him the blessing of sincerity (ikhlāṣ).

The very first thing we observed is that the intention of a student (seeker of knowledge) should be correct. It is obvious that knowledge resides in a person's heart, and intention also comes from the heart. If a person's intention is wrong and he seeks knowledge, then it is possible that he will become someone who harms others unless Allah protects him and grants him sincerity (ikhlas).

2. Respect for the People of Knowledge

It is very important to show respect and honor to scholars to be present in their gatherings with proper etiquette, to hold them in high regard, to maintain reverence for them in the heart, to be mindful of their words, and to observe Islamic manners while asking questions and seeking knowledge. Being disrespectful towards scholars, making fun of them, arguing or debating with them just to prove one's superiority are not the qualities of a true seeker of knowledge (Talib-e-Ilm). Respecting scholars is also a part of the religion. This quality was commonly found among the pious predecessors (Salaf), and the Prophet Muhammad ﷺ also commanded us to do so.

The Prophet Muhammad ﷺ said, "He is not one of us who does not show respect to our elders, have mercy on our young ones, and recognize the rights of our scholars."
This hadith is narrated by Imam Ahmad and Al-Hakim, and it is found in Sahih Al-Jami' As-Saghir, Hadith number 5443. It is classified as Hasan (good).

If you reflect on this hadith, you’ll notice that although scholars fall under the category of elders, they have been mentioned separately. This is due to their greatness and special status. A person may be an elder by virtue of his position in the world or by age, but the status of scholars is higher than both. That’s why scholars were mentioned apart from general elders to emphasize their elevated rank and it was said:
“He is not from among us who does not honor our elders, have mercy on our young, and recognize the rights of our scholars.”

This hadith makes it clear that a scholar (Aalim) has certain rights over the people.
However, the issue is that many people think only they have rights over a scholar. That’s why you’ll often see many people troubling scholars. They constantly seek service from them, asking them questions at any time, even calling them at 2 or 3 in the night without thinking that it is their time to rest. If they send a message and the scholar doesn’t respond, they get upset and might even send a bitter message saying, “How can you do this despite being a scholar? You’re not answering our questions!”

There are many such behaviors. Some people even joke around with scholars that they'll put their arm around their neck and stand with them as if they are equals. Some try to elevate themselves just because they keep the company of scholars instead of actually benefiting from them.

Therefore, all these behaviors are wrong.
Respecting and honoring a scholar is very important. One should accept that a scholar has rights over them serving them, helping them in their religious work, and providing them with comfort and ease. All of these should be done for the scholar.

In fact, if someone falsely accuses a scholar, it is necessary to defend him. If someone holds a bad opinion about him, that suspicion should be removed. And if someone speaks disrespectfully about a scholar, they should be stopped.

Respect for scholars is, in fact, respect for religious knowledge and respect for religion is what leads to success in the Hereafter.
If a person does not respect scholars, they will not respect knowledge. And if someone doesn’t respect knowledge, they are not respecting the religion. Such a person will be deprived of religion.

That’s why no one should speak ill about a scholar. Even if a scholar makes a mistake, it should be overlooked. It is possible that he will correct himself, while the person who criticizes him may end up deprived of his knowledge.

Even when a scholar makes a mistake, he usually knows how to correct it.
He knows how to make up for his errors. And it is very possible that, because of his good deeds, Allah will forgive him. Due to his religious services, Allah might overlook his shortcomings. This is very possible.

Example:
If a woman gives water to a dog, even though she is sinful (a fahisha), and Allah forgives her for that act  

Then why wouldn’t Allah forgive a scholar who has been sent by Allah, one who is adorning people with the knowledge of Allah’s religion?
It is very possible that Allah will forgive such a scholar especially because he will repent to Allah for his mistakes, and he will seek forgiveness for his errors.

Therefore, some people see one mistake in a scholar and start disgracing him publicly around the world.
This should not happen. These same people do not behave this way toward their own parents even though the rights of a scholar are greater than those of one's parents.

The Prophet Muhammad ﷺ said, “I am like a father to you; I teach you the religion.”

From this, we learn that the status of a teacher is like that of a father. So a scholar should be respected, especially those scholars from whom we are personally acquiring knowledge. They have a special right upon us.

The Prophet Muhammad ﷺ said, "He is not from among us…"

Now, the meaning of "He is not from among us" does not mean that the person is outside the fold of Islam. Rather, it means that he is not upon our path, he is not like us, and he is not upon our methodology (manhaj).

From this hadith, we learn a very important point: scholars (ulama) have a special status in the Ummah.

Tawus (rahimahullah) who was a close student of Ibn Abbas said, "It is from the Sunnah (i.e., the established way of the Prophet) to honor four types of people:"

1. The scholar (Aalim)

2. The elderly person

3. The leader of the Muslims (ruler or authority)

4. The father

This narration is reported by Hafidh Ibn Abdul Barr in Jami’ Bayan al-Ilm, Hadith number 719, and it is an authentic narration (sahih).

So, honoring these four categories of people is Sunnah.
It was the way of the Prophet Muhammad ﷺ, the way of the Salaf (pious predecessors), and the way of the people of knowledge.

If you reflect on it, the scholar is mentioned first because all goodness comes through them. Even rulers depend on scholars in terms of religious rulings (Shari’ah), they consult the scholars and take their advice. Therefore, respecting the scholar is extremely important.

Sha’bi (rahimahullah) narrates:
Once, Zaid ibn Thabit (may Allah be pleased with him) led a funeral prayer. Afterwards, a mule was brought to him so he could mount it. At that moment, Ibn Abbas (may Allah be pleased with him) arrived and held the stirrup (the part where the foot is placed to mount the animal) for him to help him get on.

When Zaid ibn Thabit saw that Ibn Abbas was holding the stirrup, he said, “O cousin of the Prophet (peace and blessings be upon him), let it be; please don’t do this.”

Ibn Abbas replied, “No, this is how we treat our scholars and our elders. This is our way we hold the stirrup for them and show them this respect.”

This narration is reported by Ibn Abd al-Barr in Jami’ Bayan al-‘Ilm, Hadith number 832, and it is an authentic narration (sahih).

So reflect on how the Sahabah (Companions) used to show respect to the scholars.
Zaid ibn Thabit Radiallahu anha was a great companion one of those who used to write down the revelation (Wahy) for the Prophet Muhammad ﷺ.

If someone today were to pick up the shoes of a scholar out of respect, people might call him a "Sufi" or mock him but as we can see, such gestures of honoring scholars existed even among the Companions.

Respecting and honoring the people of knowledge has always been the way of the Salaf (the pious predecessors).
But in today’s time, scholars are often treated like casual friends.

People joke with them, mock them, laugh around with them, and even backbite or make fun of them in their absence.
These behaviors are characteristic of today’s era; they were not part of the way of the Salaf.

Mentioning scholars should always be done with respect and honor.

This same Ibn Abbas (may Allah be pleased with him) about whom the Prophet Muhammad ﷺ himself made a special du’a (supplication):
“O Allah, grant him a deep understanding of the religion and teach him the interpretation of the Qur’an.”

Despite having such vast knowledge, look at his humility and respectful attitude.

He once said, “I waited for one whole year to ask Umar ibn al-Khattab (may Allah be pleased with him) about a particular verse. But I couldn’t ask why? Because his awe (haibat) was so overwhelming upon me, out of fear and respect, I couldn’t bring myself to question him, especially about a matter related to a verse in which his daughter was involved.

The verse was from Surah At-Tahrim, and the question was, "Which wives were those about whom Allah revealed a reprimand in the Qur’an?" It was said that they were Aisha Radiallahu anha and Hafsa Radiallahu anha.

He said, "Once, I was traveling with Umar Radiallahu anha, and I was helping him make wudhu (ablution)."  I sensed that the moment was right and that his mood was pleasant. So, I took the opportunity and asked him then. He informed me that the wives referred to in that verse were indeed Hafsa and Aisha Radiallahu anha.

This hadith is narrated by Imam Bukhari and Imam Muslim  in Sahih Bukhari, Hadith number 4914, and in Sahih Muslim, Hadith number 1489.

So, look at how even the Companions (Sahabah) used to show deep respect and awe toward scholars and leaders of knowledge. We, too, should feel a sense of awe and reverence towards scholars. Their respect should be firmly rooted in our hearts.

This hadith proves that the Companions (Sahabah) used to honor senior scholars, even though they themselves were knowledgeable. Despite their own level of knowledge, they showed respect to those who were more learned or senior.

Muhammad ibn Sirin (rahimahullah) said, "I saw Abdur Rahman ibn Laila who was among the narrators of hadith and the students who would sit with him would treat him with great respect, just like one treats a leader or a chief. They would honor him as people honor a ruler or an authority."

This narration is found in Al-Jami’ Akhlaq ar-Rawi wa Adab as-Sami’.

In society, when someone is a governor or a leader or holds a position of authority, people show him respect and give him due honor. The Salaf (pious predecessors) used to show that same kind of respect and honor to the scholars.

Speaking to scholars with respect and etiquette is something that is disappearing in today’s time and this should not happen.

So this is the second important point we learn:
that a seeker of knowledge (Talib-e-Ilm) must respect the scholars.

It is commonly said:

"Baa-adab, baa-nasib; be-adab, be-nasib."
(The one with respect is the one with fortune; the one without respect is the one without fortune.)

When a person respects the scholars and shows good manners toward them, then whatever knowledge he receives from them, he values it deeply in his heart. As a result, respect for the religion is also born in his heart.

But when a person does not respect scholars, then he also does not respect the knowledge of the religion because that knowledge is coming through them.

If he doesn't respect the person, how will he respect their words?
If there is no respect for the personality, there will be no respect for the message.

But when he respects the scholar, naturally, respect for knowledge grows in his heart, and as a result, his religiosity increases.

So it is very important that a student of knowledge:

• Honors those whom he should honor.

• Sits with proper etiquette in religious gatherings.

• Listens to religious teachings with respect and attentiveness. This is how it should be.

3. Who are the people referred to as "Olama"   (scholars)?

By “olama,” we mean the Ahl-e-Sunnat, not the people of innovation (Ahl-e-Bid‘ah). One should not seek knowledge from those whose methodology is corrupted. One should acquire knowledge only from those who are reliable, who are experts in the Qur’an and Sunnah, who strictly follow the methodology of the Salaf, and who are characterized by piety (taqwa). One should read books of such scholars that are authentic and avoid reading books of those who are not reliable, no matter how famous they may be. One should not listen to the speeches of such people on YouTube or, in the same way, from any other source on the internet those who promote innovations (bid‘ah) and whose methodology is flawed.

Moreover, one should make extra effort to acquire knowledge directly from them, attend their gatherings in person, and hear their words with one’s own ears in their presence.

This was the method during the time of Prophet Muhammad ﷺ . He said, “You hear from me, and after me, people will hear from you, and after you, people will hear from those who heard from you.”
This hadith is narrated by Imam Ahmad, Abu Dawood, and Hakim. It is mentioned in Sahih al-Jami‘ as-Saghir, Hadith No. 2947, and it is authentic.

It is clear that knowledge comes directly through hearing it. The proper way to acquire knowledge is for a person to attend the gatherings of scholars, sit there, and listen to them directly. This leaves a special impact on the heart. Listening to knowledge on YouTube or social media is beneficial, but there is a unique virtue in attending the gathering personally, sitting in it, and hearing the words directly from the mouths of scholars. Its merits include being surrounded by angels, the descent of tranquility (sakina), praising Allah, and being under Allah’s protection. All of these blessings are specific to attending religious gatherings in person, so one should be present in such gatherings.

This hadith shows that if you hear from me, people will hear from you, and after you, people will hear from those who have heard from you. This indicates that knowledge is transferred from one level to another, and this is the proper way for us to acquire knowledge. It is not correct that someone suddenly stands up, starts speaking, and gains followers, and then we consider how many people follow him or like him as a reason to seek knowledge from him. Knowledge is not acquired simply because a person is famous or skilled in speaking.

Knowledge should be acquired by investigating from whom the person has learned, how reliable they are, and what scholars say about them. If we do not consider this, then anyone who is eloquent and persuasive could mislead us, and we might follow them blindly. Therefore, for a seeker of knowledge (Talib-e-Ilm), it is very important to acquire knowledge from trustworthy and authentic sources, whether through lectures (khitab) or books. One should seek knowledge from scholars who are reliable.

Particularly, preference should be given to senior scholars, those who are experienced, whose lives have been devoted to knowledge, who have answered thousands of questions, remained consistent in their research, and carry years of experience. The statements of such scholars should be given priority, especially when they provide evidence to support their views.

Abdullah ibn Mas‘ud (may Allah be pleased with him) said, "You will always remain in goodness as long as knowledge resides with the elders."  When knowledge reaches the young, they will begin to consider the elders as ignorant."

This hadith is narrated in Jami‘ Bayan al-‘Ilm by Abdul Barr, Hadith No. 1059, and it is authentic.

From this hadith, it becomes clear that as long as knowledge is transmitted from the elders, goodness will remain. When people start leaving the senior scholars and begin giving preference to the younger ones, a time will come when students of knowledge (Talib-e-Ilm) will seek knowledge from those young people who themselves do not possess enough knowledge to issue rulings (fatwas).

When knowledge is sought from such people, their steps will falter, and they will begin to overestimate themselves. When asked, they will attempt to engage in independent reasoning (ijtihad) despite not being qualified. They may even try to invalidate the ijtihad, research, and statements of previous scholars simply because they have become a point of reference for people.

Thus, this narration teaches that one should seek knowledge from the elders, observe their statements carefully, and learn from them, whether they belong to our era or earlier times.

Another important point is that one should not seek knowledge from the people of innovation (Ahl-e-Bid‘ah) who are deficient in Aqeedah (creed) or methodology. Knowledge should not be acquired from such people.

Abu Umaiya al-Jubhi said: Among the signs of the Day of Judgment, there are three signs, as mentioned by the Prophet (peace be upon him):

"Knowledge will be acquired from the young."

Nu‘aim ibn Hammad said that Ibn Mubarak was asked, “Who are the ‘young’?” He replied, "They are the people." who speak according to their own opinion, not based on evidence. They do not rely on the texts of the Qur’an and Sunnah; rather, in matters of religion, they make decisions according to their personal opinions. Whatever comes to their mind, they speak on the basis of their own reasoning.

This narration is recorded in Jami‘ Bayan al-‘Ilm by Abdul Barr, Hadith No. 1052, and it has a sound (hasan) chain of narration.

A “young” person who learns from the elders is not considered truly young in the negative sense. That is, if a seeker of knowledge (Talib-e-Ilm) remains connected to the elders, follows their guidance, asks them questions, learns from them, and in major issues only gives answers after consulting them, then such a person is not blameworthy, and it is permissible for people to acquire knowledge from him.

The fault lies with a person who does not possess deep knowledge, is disconnected from the elders, and becomes an independent jurist (mujtahid) on his own. Such a person begins to issue rulings according to his own opinion and guide others based on his personal reasoning. This type of person belongs to the people of whims (ahle hawa), and knowledge should not be acquired from him.

Near the Day of Judgment, such people will increase because people will no longer recognize who is truly knowledgeable and who is not. Instead, they will begin to follow whoever is popular or eloquent, learning from them, accepting their rulings, and considering them as authorities.

Musa ibn al-Ayyub al-Asibi said that Ibn Mubarak also used to say that by “the young” (asaghir) is meant those who belong to the people of innovation (Ahl-e-Bid‘ah). That is, near the Day of Judgment, people will begin to acquire knowledge from the innovators.

This narration is reported by Imam al-Liqai in Sharh Usul al-Itteqadi Sunnat Ahl al-Jama‘, Hadith No. 102.

From this, it becomes clear that near the Day of Judgment, people will start seeking knowledge from the people of innovation. Today, you can see many people saying, “We like what they say; it affects our hearts.” The words of the senior scholars do not have that emotional effect, but people listen to the popular or eloquent ones simply because their words create an impression on them. Near the Day of Judgment, people will increasingly acquire knowledge from innovators. This is a bad sign, a negative phenomenon, and it has been described as a fault. This is something harmful that must be avoided. Therefore, knowledge must be taken from the people of knowledge, and the truth must be taken from the people of truth.

Ibn Sirin (may Allah have mercy on him) said a famous statement: “This knowledge is religion (deen), so see from whom you are acquiring your religion.” 

This narration is also reported by Imam Muslim and Imam Tirmidhi.

From this, it becomes clear that before acquiring knowledge, one must check whether a person is reliable (mu‘tabar) or not.

4. Be engaged in beneficial knowledge.

One should busy oneself with the knowledge that is most beneficial for them, and since the knowledge that is obligatory (fard) is more binding upon a person, they should prioritize that. One should not engage in knowledge that is of no benefit, nor in knowledge that is harmful, nor in learning things that belong to later stages before mastering what is essential in the beginning.

Many students and seekers of knowledge can be seen who are passionate about learning, yet they do not study the Qur’an and Sunnah. Instead, you will find them reading the Bible out of a desire for da’wah (inviting others to Islam) so that they may call Christians towards Islam. Some study the Vedas intending to preach to non-Muslims and idol worshippers. However, these same people often cannot even recite the Qur’an properly. They are unaware of the rulings regarding taharah (purification), they do not know how to perform salah (prayer) correctly, and they even lack basic understanding about aqeedah (belief).

If you ask them for proof of Tawheed (the Oneness of Allah) from the Qur’an and Sunnah, they cannot provide it but if you ask them to prove it from the Vedas or the Bible, they will start quoting verses and reciting shlokas. This is indeed a great misfortune and a sign of deprivation.

A true student of knowledge should therefore engage in the knowledge that is genuinely necessary and truly beneficial for them.

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْمًا

O Allah! Benefit me with what You have taught me, teach me what will benefit me, and increase me in knowledge. 

Abu Hurairah (may Allah be pleased with him) said that the Prophet ﷺ used to make this supplication:

O Allah, make the knowledge You have granted me beneficial for me. Grant me the ability to benefit from the knowledge You have given me. O Allah, bless me with the knowledge that is truly beneficial for me and increases me in knowledge.

Sometimes a person is responsible for seeking knowledge (mukallaf), yet their knowledge is limited.

In this hadith, three points are mentioned:

1. A person possesses knowledge but does not benefit from it neither does he reform himself, nor does he help others improve. Therefore, we should pray, “O Allah, make us among those who benefit from the knowledge You have given us.

2. A person becomes occupied with knowledge that is not necessary for him or with knowledge that is harmful. We should seek protection from this and pray, O Allah, grant me knowledge that is beneficial for me.

3. A person does not have as much knowledge as he needs. He may know some issues but lacks sufficient understanding of what is required of him. Thus, the supplication says, “Increase me in knowledge,” meaning: do not leave me with limited understanding rather, increase me in knowledge and understanding.

From this, we learn that increasing one’s knowledge is a praiseworthy and beloved thing, and a person should ask Allah for more knowledge.

Here, you will notice that the supplication says, “O Allah, grant me only that knowledge which is beneficial for me.” This means that one should seek protection from knowledge that brings harm.

That is why there is also a hadith in which the Prophet ﷺ used to pray:

“O Allah, I seek refuge with You from knowledge that does not benefit.”

Hence, one must seek protection from knowledge that can cause harm.

For example, a person may try to learn magic (sihr) observing what magicians do, studying their practices and it is possible that Satan may mislead him, causing him to fall into disbelief (kufr).

Or, a person may read the books of innovators (ahl al-bid‘ah) or the teachings of Sufism to explore their “spiritual” methods and beliefs. If such a person is weak in understanding, their doubts may enter his heart.

Similarly, someone who is not firmly grounded in knowledge may start reading the arguments of innovators, becoming confused or doubtful.

Or, worse, he might leave the Qur’an and Sunnah to start studying the Bible or the Vedas, thinking that he will use them for da’wah but in reality, he ends up harming himself. Such a person will waste his time and miss the knowledge he is truly responsible for.

If a person does not even understand the fundamentals of his own religion, how can he become a caller (da‘i) to the religion?

Therefore, a person should engage only in knowledge that is beneficial and necessary and avoid that which is either harmful or beyond his current level of understanding.

For instance, someone who has not yet learned the basic foundations of the religion should not occupy himself with advanced sciences, such as studying chains of narration (sanad) and the classification of hadiths (rijal).

Sometimes such people become so confused and burdened that they end up rejecting hadith altogether, saying, “We cannot handle all this,” and then begin disrespecting scholars after seeing their differences of opinion. Thus, one should pursue knowledge gradually, step by step, beginning with what is most essential. A person must be engaged in beneficial and constructive knowledge, not in knowledge that is harmful or misleading.

What is the essence of beneficial knowledge? What is the foundation of truly beneficial knowledge?

The knowledge of the Qur’an and Sunnah this is the true beneficial knowledge, the very knowledge that the Prophet ﷺ used to teach his companions (Sahabah).

Allah the Exalted says:

لَقَدۡ مَنَّ اللّٰهُ عَلَى الۡمُؤۡمِنِيۡنَ اِذۡ بَعَثَ فِيۡهِمۡ رَسُوۡلًا مِّنۡ اَنۡفُسِهِمۡ يَتۡلُوۡا عَلَيۡهِمۡ اٰيٰتِهٖ وَيُزَكِّيۡهِمۡ وَيُعَلِّمُهُمُ الۡكِتٰبَ وَالۡحِكۡمَةَ  ۚ وَاِنۡ كَانُوۡا مِنۡ قَبۡلُ لَفِىۡ ضَلٰلٍ مُّبِيۡنٍ‏ 

Indeed, Allah has conferred a great favor upon the believers when He raised among them a Messenger from among themselves, reciting to them His verses, purifying them, and teaching them the Book and the Wisdom although before that they had been in clear error.

Surah Aal Imran, 3:164

This verse shows that the Prophet ﷺ was sent to teach the Qur’an (the Book) and the Sunnah (the Wisdom) and this is the real, beneficial, and blessed knowledge that purifies the soul and guides people from misguidance to truth.

What is the knowledge referred to as “the Book and the Wisdom (Al-Kitaab wal-Hikmah)”?

Ibn Kathir (may Allah have mercy on him) said, “It means the Qur’an and the Sunnah.”

So it becomes clear that the Prophet ﷺ used to teach his companions the Qur’an and the Sunnah, and therefore we too should learn this very knowledge for if we wish to be protected from misguidance, this is the path to salvation.

The Prophet ﷺ said:

I have left behind two things among you. If you hold firmly to them, you will never go astray after me. They are the Book of Allah and the Sunnah of His Messenger.

This hadith has been narrated by Imam al-Hakim in his Mustadrak, and likewise by Imam Malik in his Muwatta’.

Hence, to be saved from misguidance, holding fast to the Qur’an and Sunnah is essential.

Ikrimah (may Allah have mercy on him) said:

Ibn ‘Abbas (may Allah be pleased with him) used to chain my feet and teach me the Qur’an and the Sunnah.

This narration is reported by Imam ad-Darimi in the introduction to his Sunan, and its chain of narration (sanad) is authentic.

Ikrimah was a freed slave of Ibn ‘Abbas (may Allah be pleased with him).

From this, we learn that after the Prophet ﷺ, the Companions also taught the Qur’an and the Sunnah and this is the knowledge that leads to salvation (najah).

This is the truly beneficial knowledge, the foundation of all other knowledge, and whoever is deprived of it is deprived of all goodness.

The Qur’an and Sunnah are the very knowledge that a person should eagerly strive to acquire.

So the fourth point we learn is that we should incline toward authentic knowledge and avoid harmful knowledge and that true knowledge is the knowledge of the Qur’an and Sunnah. This knowledge holds the highest rank and priority, while all other sciences are either in support of or complementary to the Qur’an and Sunnah.

All the various branches of knowledge such as Fiqh (Islamic jurisprudence), ‘Aqeedah (creed), or the science of Hadith compilation are either helpers to or dependent upon the Qur’an and Sunnah. Thus, the foundation of all knowledge is the Qur’an and the Sunnah.

A true student of knowledge should therefore seek to acquire this knowledge first and give it precedence over all others.

For indeed, the primary source of all evidence and proof is the Qur’an and the Sunnah.

5. Adhering to the Methodology of the Salaf (Pious Predecessors)

A person should have respect for the Manhaj of the Salaf in his heart and the commitment to follow the Manhaj of the Salaf in his heart. Why?

Because even after acquiring knowledge of the Qur’an and Sunnah, if he does not have the correct manhaj, then it is possible that he may derive a wrong meaning from the Qur’an or derive a wrong meaning from Hadith. It is possible that he might make incorrect inferences, which may lead him astray.

That is why you will see that in previous nations, all the sects that emerged not a single one of them denied the Qur’an and Sunnah. In fact, they used to present evidence for their misguidance from the Qur’an and Sunnah. What was it that they did not have? They did not have the correct understanding; they did not have the understanding of the Salaf.

That is why you will see that the Khawarij went astray based on the Qur’an itself. They used Qur’anic verses as evidence and, using those verses, declared Ali Radiallahu anha a disbeliever. Why did this misguidance occur? Because they did not know the correct application of that verse how it was to be implemented.

When Ibn Abbas Radiallahu anha went to them, the first thing he said was, “Is there anyone among you to whom the Qur’an was revealed? I have come on behalf of those to whom the Qur’an was revealed.” As will be mentioned later.

So if a person does not adopt the Manhaj of the Salaf, it is very possible that he may read books here and there, obtain a translation, read a tafseer, then pick up a book of Hadith and rely on its translation, learn the Qur’an word-for-word, and then on his own begin to extract meanings from it. If he does not have this knowledge of what meaning the Salaf derived from it, if he does not look at that, then he can become misguided. Therefore, for a student of knowledge, adopting the Manhaj of the Salaf is necessary.

The Prophet ﷺ said, “Whoever among you lives after me will see much اختلاف (differences). So it is very necessary that you hold fast to my Sunnah and the Sunnah of the rightly guided caliphs after me. Bite onto it with your molar teeth. And beware of newly invented matters, for every newly invented matter is a bid‘ah (innovation), and every bid‘ah is misguided. Stay away from newly introduced matters in religion.”

This hadith has been narrated by Imam Ahmad, Tirmidhi, Ibn Majah, and Hakim. It is recorded in Sahih al-Jami‘ as-Saghir, hadith number 1549, and the hadith is authentic (sahih).

You can see that many important points have been combined within this single hadith.

1. It has been mentioned that later there will be differences. What should be done during a time of اختلاف (differences)? Whether the differences are in religion or political differences in times of اختلاف a Muslim must hold firmly to the Sunnah of the Prophet ﷺ, and along with it, the Sunnah of the Khulafā’ ar-Rāshidīn. The Prophet ﷺ did not say “only Sunnah”; rather, he also added the Khulafā’ ar-Rāshidīn meaning, he also included the Salaf in this.

2. Stay away from Bid‘ah (“innovation”) this tells us that in later times, because of اختلاف, the people of Bid‘ah will become widespread, and Bid‘ah will become common. In such an era, what must a Muslim do? During اختلاف, along with the Book and the Sunnah, one must also look at their practical implementation which is the Manhaj of the Salaf: how they adopted it. Regarding beliefs (‘Aqeedah), one must look at the understanding of the Salaf, and regarding actions (‘Amaal), one must look at the application by the Salaf how they understood the beliefs and how they acted upon them and how they implemented the rulings of Allah. By doing this, a person will remain safe from misguidance both in terms of ‘Aqeedah and in terms of actions.

“Rushd” and “Mahdiyyīn” are both mentioned together here “Mahdiyyīn” and “Rāshidīn.”

“Mahdi” is the opposite of ḍalālah (misguidance), while “Rushd” is the opposite of ghayy/ri‘yāyah (wilful deviation). Ḍalālah refers to a person who, due to ignorance, ends up on the wrong path this is why the Christians (Nasara) were called Ḍāllīn, because they were deprived of knowledge and invented beliefs and acts of worship based on their own opinions. So ḍalālah means to go astray out of ignorance generally, this is how the term is used.

Ri‘yāyah means knowingly leaving the truth despite recognizing it deliberately walking on the wrong path. Regarding the Khulafā’, both qualities have been clarified that they are neither people of ri‘yāyah (deliberate deviation) nor people of ḍalālah (ignorant misguidance). Rather, it is said:

 they are upon knowledge, meaning they are on the correct path (this corresponds to Mahdiyyīn), and they are Rāshidīn, meaning they are not involved in willful deviation but are firm upon Rushd they recognize guidance, and, rising above their desires, they follow the religion.

Now you can see that even with respect to the Prophet of Allah ﷺ, Allah Ta‘ala has combined both of these qualities.

Allah Ta‘ala says:

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
وَمَا يَنطِقُ عَنِ الْهَوَىٰ
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

“Your companion (the Prophet ﷺ) has neither strayed nor has he erred; nor does he speak from his own desire; whatever he speaks is only revelation that is sent down to him.”
  Surah An-Najm: 2–4

About the Khulafa, it has been said that they are Mahdiyyīn (rightly guided) and Rāshidīn (upright upon truth).

Ibrahim At-Taymi narrates:
One day Umar ibn al-Khattab (RA) was alone, and he fell into deep thought. He said, “Call Ibn Abbas.” When Ibn Abbas came, Umar said, “How will this Ummah fall into disagreements when its Book is one, its Prophet is one, and its Qiblah is one?”

Ibn Abbas replied, “O Commander of the Believers! Among us we read it, and we knew the circumstances under which it was revealed. We know in what matter a verse was revealed, and before us the Qur’an descended. So we know the reason for the revelation and the context which verse is to be placed where and in which matter it applies.

But after us there will come people who will recite the Qur’an, but they will not know in which matter the verses were revealed. When they do not know what a verse pertains to, then each one will interpret it according to his own opinion. And when each has his own opinion, then they will disagree among themselves. And when they disagree, they will fight; the disagreements will reach the level of conflict and war.”

This narration has been recorded by Imam Al-Bayhaqi, Hadith no. 2086, and its narrators are trustworthy.

It is understood that for us to be protected from disagreements and disputes, it is necessary to return to the understanding of the Salaf. This is also indicated in the Hadith of the Prophet ﷺ: later there will be disagreements, so it is necessary for you to adhere to my Sunnah and the Sunnah of the rightly guided Khulafā’.

Thus, it becomes clear that in later times people will come, and there will be disagreements because they will not know in which matter a verse was revealed. As a result, they will interpret things incorrectly, take meanings from any verse as they wish, and go astray. It is obvious that when beliefs differ, people will fight with each other due to their differing opinions.

The lack of understanding of the Salaf is the cause of such divisions.

Now observe the special advice that Imam Malik gave for students of knowledge (Talib-e-Ilm):

The Madinah Imam, Imam Malik ibn Anas (RA), said according to Abdullah ibn Wahhab, who heard it from him :

"For a student of knowledge, it is necessary that he possess

1. Waqār (dignity and composure) he should not be arrogant or show off.
   
   

2. Sakīnah (tranquility and steadiness) should not be restless or impulsive; in his walking, speaking, and living, he should be calm and composed.
   
   

3. Khashyah (fear of Allah) he should not be fearless or careless regarding Allah, nor indifferent to the Hereafter; he must live with fear of Allah and awareness of the Hereafter.

Additionally, it is necessary that the student follow the path of the predecessors (Salaf), imitating the way of those scholars who came before him and walking in their footsteps.

This narration has been recorded by Abdul Barr in Jami‘ Bayan al-‘Ilm, Hadith no. 1287, and the narration is authentic.

So, Imam Malik’s advice to a student of knowledge is that a person should internally possess dignity, calmness, and fear of Allah; live with proper manners; fear Allah; and also follow the path of the Salaf who came before him, adopting their method and understanding.

6. The Student of Knowledge Should Be Diligent (Mujāhidah)

He should not have laziness in him, he must be one who works hard. He should not seek ease or comfort. It should not be that he lies down and watches lectures on YouTube, nor does he attend classes, nor read books, nor possess proper manners. He does not want any hardship; rather, he wants ease that is not possible. Knowledge demands struggle from a person. Walking to the gatherings of knowledge sometimes in the sun, in the shade, in the cold, in the heat, in the rain, sitting for hours in religious gatherings, then reading books, researching, and memorizing this is work that requires effort.

For example, if someone wants that merely by wishing, knowledge should come to him then this is like a man standing at the shore of the sea and wanting the entire sea to come into his lap. That is not how it works. He has to work hard; he has to strive and put in effort only then does he attain knowledge.

In this regard, Allah the Exalted says:

وَالَّذِيۡنَ جَاهَدُوۡا فِيۡنَا لَنَهۡدِيَنَّهُمۡ سُبُلَنَا ۚ وَإِنَّ اللّٰهَ لَمَعَ الْمُحۡسِنِيۡنَ
“Those who strive in Our cause We will surely guide them to Our ways. And indeed Allah is with the doers of good.”
Surah Al-‘Ankabūt: 69

If one wants to receive guidance from Allah, then for that he must struggle. The degree of guidance a person receives depends on the degree of his striving.

Regarding this verse, Shaykh Ṣāliḥ ibn ʿUthaymīn (may Allah have mercy on him) said, "What is juhd (striving)?" He said, "It is that a person exerts intense effort and works hard to reach his goal." This is what jihād means to exert effort to reach one’s objective, to undergo difficulty, to bear hardship, and to strive.

This does not mean that a person merely collects books. Some people gather books and think they have gained knowledge. Knowledge is what is in the heart. Some of the Salaf would even say, “The knowledge that cannot enter with me into the bathhouse is not truly knowledge” meaning true knowledge is that which resides in the chest. The knowledge that is stored in the heart is the real knowledge.

So whether it is memorizing fundamental texts or understanding them both of these reside within a person’s chest. To store this knowledge, one has to strive. Without struggle, knowledge does not come. In this regard, look at how much the Salaf struggled.

Jābir ibn ʿAbdullāh (may Allah have mercy on him) said that he came to know of a ḥadīth that was in the possession of a certain companion. He said, "When I learned that a companion had a ḥadīth, I bought a she-camel, loaded my travel provisions on it, and traveled for one month until I reached the land of Shām" and in another narration, it is mentioned that he reached Egypt.

When I arrived there, I found that ʿAbdullāh ibn Unais, a companion, was in Shām or in Egypt. I sent a man to call him and say, “Jābir is standing at the door.” The man returned and asked, “Which Jābir? Do you mean Jābir ibn ʿAbdullāh?” I replied, “Yes, I am Jābir ibn ʿAbdullāh.”

When ʿAbdullāh ibn Unais heard my name, he came out and embraced me. Jābir ibn ʿAbdullāh said, “A ḥadīth has reached me a ḥadīth that is with you and I have not heard it before. I fear that either my death may come before I hear it, or your death may occur before you narrate it to me.”

He replied, “Very well. The ḥadīth which I heard from the Prophet ﷺ is this: “People will be gathered on the Day of Resurrection without clothes, uncircumcised, and they will have nothing with them no money and nothing at all in their possession.”

This narration is reported by Imām al-Bukhārī in al-Adab al-Mufrad, ḥadīth number 970, and Shaykh al-Albānī also reported it, ḥadīth number 160. Imām al-Bukhārī also narrated it in his Tārīkh.

So you can see this was a Companion, a Companion of such great rank who, for the sake of a single ḥadīth, bought a she-camel, tied his travel provisions upon it, traveled for one full month to reach the narrator, asked for the ḥadīth, and then returned. This burning desire and yearning for knowledge shows what a tremendous level of striving it represents!

Yet today, we are not even able to be present for a lesson in a nearby mosque. What kind of student of knowledge is he who wants to sit at home and listen live online, even though it is possible for him to go and attend in person? Such a person does not receive the same blessings. And you have already heard the verse:
It becomes clear that the more a person strives for knowledge, the more guidance he receives. You can see that striving and hardship are necessary for guidance, the very guidance that we ask Allah for in every rakʿah of Sūrah al-Fātiḥah. Allah grants that guidance upon striving, and therefore we must exert effort.

So we have seen that the sixth point is that a student of knowledge must not be a seeker of comfort. A person stays awake at night reading books, memorizing the Qur’an, memorizing ḥadīth, memorizing evidence, memorizing the statements of scholars, and memorizing poetic texts. All of this requires effort. Likewise, sitting in religious lessons for hours entire day-long lessons despite pain, fatigue, or backache, or having come directly from work without bearing hardship, a person does not succeed in this world, whether in worldly matters or religious matters. Even in worldly affairs, one has to work hard.

Therefore, if a person truly wants to acquire knowledge, then the student of knowledge must be prepared to struggle.

7. A student of knowledge should have a desire to spread knowledge.

He should have a passion for spreading knowledge not that he obtains knowledge and earns a degree and then goes to sleep in peace. No. Knowledge is a responsibility. Once a person acquires knowledge, then after receiving permission from the scholars he should strive to spread it.

If he intends to teach publicly through regular lessons or sermons, then he must first take permission from scholars above him to ensure that he is truly qualified for it. But if he wants to spread knowledge at an individual, personal level, then he is responsible for that (i.e., he should do so).

The Prophet (ﷺ) said, 

“Convey from me, even if it is only one verse.”

And the Prophet (ﷺ) also said, “May Allah keep fresh (and radiant) the person who hears a ḥadīth from us and conveys it to others exactly as he heard it. For many times, those who carry a point of jurisprudence or wisdom are themselves not jurists, and many people convey words of fiqh to those who have more understanding than themselves.”

From this ḥadīth we understand that being a jurist (faqīh) is not necessary in order to convey (tablígh).

To convey a ḥadīth exactly as it is for that, a person does not need to be a scholar. However, if a person is criticizing others, answering questions from the stage for the sake of da‘wah, explaining and interpreting Islam, the Qur’ān, and ḥadīth then for that it is necessary that he possess deep knowledge and that he consult the scholars above him to know whether he is worthy of doing so or not. This is the rule in every field of the world so why not in the field of religion?

Therefore, we must remember the difference between the two: For simple tabligh (conveying), there is no such condition a person may convey small matters that he knows to others. But in the field of formal da‘wah, where a person becomes a reference for people and explains religion to them, it is necessary that he do this only after acquiring deep knowledge and with the permission of scholars. Knowing the difference between the two is essential.

Sunaim ibn ʿĀmir (may Allah have mercy on him) said, "We used to sit with the Companion of the Prophet ﷺ, Abū Umāmah ibn Abī Bahirī, and learn the knowledge of religion from him." He would narrate many ḥadīths of the Prophet ﷺ to us. When he finished narrating a ḥadīth, he would pause and remain silent, breaking the chain of narration. At that time, we would ask him, “Did you memorize this? Do you understand it the way it has reached you? Now convey this knowledge to others as it has reached you from us.”

This ḥadīth has been mentioned by Imām al-Ṭabarānī in Musnad al-Shamī‘īn, ḥadīth number 953, and the chain of narration (sanad) is authentic.

From this, it becomes clear that the Companions would narrate ḥadīths in front of people and instruct their students, “Now you also convey this knowledge to others.”

This should be the attitude of a true student of knowledge: he should take knowledge from the scholars and not keep it hidden for himself, but rather spread it. Knowledge exists to be shared, and a student of knowledge should make it accessible to others.

Similarly, Ibn Qāsim (may Allah have mercy on him) said, "When we would take leave from Imam Mālik whether he was traveling or we were traveling Imam Mālik would say to us at the time of farewell:"

“Fear Allah. If there is no fear of Allah, everything becomes harmful. If a person does not fear Allah, he will not be careful regarding matters of the religion. Anyone giving a fatwā (legal ruling) without fear of Allah can misguide people and declare the lawful as unlawful, the unlawful as lawful, the truth as false, and falsehood as truth. Fear Allah, and spread this knowledge among people. Teach people; do not hide this knowledge.”

This narration is recorded by Ibn ʿAbdul Barr in Jāmiʿ Bayān al-ʿIlm, narration number 781.

It is understood from this that the Salaf encouraged the spreading of knowledge, but here it is also important to remember that not all knowledge is suitable for every person. This is because knowledge has levels; some matters are deep and subtle, difficult to understand, and if a person engages with such matters before the appropriate time, they may fall into confusion or even misguidance. They might even become deniers, because a person often becomes an enemy of that which he cannot understand and rejects it.

Ali (may Allah be pleased with him) said, “Convey to the people only what they can comprehend. Do you think that Allah and His Messenger should be denied?”
Imam al-Bukhari recorded this in Kitab al-‘Ilm (Book of Knowledge), Hadith number 127.

This means to convey to people only those matters that they can digest and understand. If you present matters beyond their understanding, it is very possible that they will deny it. Therefore, one should present matters in accordance with the level of understanding and intellect of the people.

Similarly, Abdullah Ibn Mas’ud (may Allah be pleased with him) said, “Whenever you convey a matter to people that is beyond their intellectual reach, some of those matters may become a source of fitnah (trial and confusion) for them.”
Imam Muslim mentioned this in his introduction under the chapter Bab An-Nahi ‘Anil-Hadithi Min Kulli Ma’asi (The Prohibition of Narrating Every Matter Heard). He emphasized that it is forbidden to narrate every heard matter before considering the listener’s capacity to understand it.

Sometimes the matter may be correct, but the listener is not capable of understanding it yet their capacity or aptitude is not sufficient. If we present such knowledge to them prematurely, it may confuse them, make them doubt, or even lead them to reject it.

So, it is important to remember: knowledge should be spread, but one must consider the levels of people and the level of understanding of each individual before presenting any matter. Sometimes a person may know a lot about different sects of scholars and then begin to explain it to everyone. In such cases, even if you are refuting something, the listener may perceive it differently and focus on things they don’t need to know. Therefore, one should present only the knowledge that is relevant and necessary for the person. It is not necessary to impart all of your knowledge to everyone. Even in the dissemination of knowledge, one must choose carefully what to share.

Example: Just like a doctor does not give every patient every medicine. He gives each patient only the medicine that they need. This selection is what benefits the patient.

Similarly, a person must know how to assess individuals, diagnose their issues, and provide the appropriate guidance or treatment according to their needs.

8. In religion, avoid discussion without knowledge

A seeker of knowledge (Talib-e-Ilm) should not only strive to spread knowledge wherever possible, but at the same time, he should also have fear in his heart of speaking about Allah’s religion without proper knowledge. He should keep his tongue under control and must not speak anything without evidence, without reasoning, or without proof. He should not say anything unless he is absolutely certain.

Allah Ta’ala says:

وَلَا تَقۡفُ مَا لَیۡسَ لَکَ بِہٖ عِلۡمٌ ؕ اِنَّ السَّمۡعَ وَالۡبَصَرَ وَالۡفُؤَادَ کُلُّ اُولٰٓئِکَ کَانَ عَنۡہُ مَسۡـُٔوْلًا
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart about all of these, you will be questioned."
Surah Al-Isra, 17:36

This means: Do not follow or speak about something of which you have no knowledge. Surely, every one of your senses, your ears, eyes, and heart will be held accountable. You will be asked about what your heart understood, what your eyes saw, and what your ears heard. Therefore, a person must be careful and cautious regarding knowledge.

Regarding the phrase “do not pursue that of which you have no knowledge,” 

Ibn Abbas (may Allah be pleased with him) said, “Do not speak without knowledge.” 

Imam Ibn Jarir al-Tabari has narrated this in his Tafseer, and its chain of narration is authentic.

One should not speak without knowledge because on the Day of Judgment, a person will be held accountable if they say something without knowledge. Look at the example of the Prophet ﷺ himself.

Jubair ibn Mut’im narrated that a man asked the Prophet ﷺ: “O Messenger of Allah, among all places, which place is most beloved to Allah?” The Prophet ﷺ replied, “I do not know; I will ask Jibreel (Gabriel) and then inform you.” Jibreel (Alayhis Salam) came, and when the Prophet ﷺ asked him, he said, “The place most beloved to Allah is the mosque, and the least liked place in Allah’s sight is the marketplace (bazaar).”

This hadith has been narrated by Imam Ahmad, Abu Ya’la, and Al-Hakim, and it is recorded in Sahih at-Targhib Hadith number 325. Sheikh Al-Albani graded it as Hasan Shahih.

Notice that despite the Prophet ﷺ having such a high status, when he was asked about something he did not know, he openly said, “I do not know.” A seeker of knowledge (Talib-e-Ilm) should not feel ashamed to admit, “I do not know.” Indeed, this is a sign of courage and integrity. A person may be famous for their knowledge, but when asked a question, acknowledging one’s lack of knowledge requires real bravery and humility.

Consider the example of Imam Malik (Rahmatullah alaihi). Abdur-Rahman ibn Mahdi narrates that a man from the Maghrib came to Imam Malik with a question. Imam Malik replied, “I do not know.” The man expressed surprise, saying, “You are such a great scholar, the Imam of Madinah, and yet you say, ‘I do not know’?” Imam Malik responded, “Yes. Go and tell those who sent you that I have said, ‘I do not know.”’

This narration is recorded in Al-Faqih wal-Mutafaqqih by Khatib al-Baghdadi, Hadith number 1121, and its chain of narration is authentic.

Thus, this courage to admit lack of knowledge is a result of taqwa (fear of Allah). When a person is conscious of Allah, they do not speak without knowledge, and this creates within them the courage to say, “I do not know.”

9. A seeker of knowledge should, along with acquiring knowledge, also pay attention to worship and righteous actions 

Sometimes, a seeker of knowledge (Talib-e-Ilm) considers knowledge alone as the ultimate form of worship and regards it as the main goal. After acquiring knowledge, he may believe that he has become truly religious. However, a person is not truly devout until he acts upon that knowledge. Knowledge by itself is not the ultimate objective; it comes with obligations that must be fulfilled, whether related to beliefs (aqa’id) or acts of worship (ibadat).

The requirement of knowledge is that a person should believe according to it, speak according to it, and act according to it. Mere learning will not bring salvation; in fact, on the Day of Judgment, it will become evidence against a person if he does not act upon it. Therefore, a seeker of knowledge must combine acquiring knowledge with practicing it.

Allah Ta’ala says:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ
Do you enjoin righteousness upon the people and forget yourselves while you recite the Scripture? Then will you not reason?
Surah Al-Baqarah, 2:44

It is understood that when a person reads Allah’s Book and encourages others toward righteousness but does not act upon it himself, such a person is neither truly knowledgeable (’alim) nor wise. How can someone be considered wise who tries to guide everyone else to safety while himself being lost? Who urges others toward Paradise but runs toward Hell himself? Such a person cannot be called wise.

Hence, it becomes clear that a person who reads the Book must also act upon it. He must not neglect himself. Being concerned only with others while ignoring oneself is not true piety; such a person is neither a true scholar, nor religious, nor a real seeker of knowledge (Talib-e-Ilm).

The Prophet ﷺ said:

"The feet of the son of Adam will not move from before Allah until he is asked about five things:

1. About his life and how he spent it.

2. About his youth, how he used his strength.

3. About his wealth, how he earned it and how he spent it.

4. About the knowledge he acquired how much he acted upon it.

5. About his time, how he utilized it.

Imam At-Tirmidhi narrated this in Sahih al-Jami’ as-Sagheer, Hadith number 7299, graded Hasan

From this, it is clear that on the Day of Judgment, one of the five questions will be about how much one acted upon the knowledge they possessed. Therefore, a seeker of knowledge must prepare for this answer by acting according to what he knows. Knowledge without action will not suffice; a true Talib-e-Ilm must ensure that his deeds reflect his learning.

Sufyan al-Thawri (may Allah have mercy on him) said, “Knowledge calls to action; if it is acted upon, it remains. Otherwise, knowledge departs.”
This has been narrated by Ibn Abdul Barr in Jami’ Bayan al-‘Ilm, Hadith number 174.

Example: Just as someone knocks on a door, if no one answers, the visitor leaves. Similarly, knowledge calls for action. If action follows, the knowledge remains; otherwise, it departs. In other words, a person who does not act upon his knowledge wastes it, and it slips away from him.

Likewise, for a seeker of knowledge (Talib-e-Ilm), it is not enough to merely acquire information. He must also occupy his heart with the remembrance of Allah. Knowledge and remembrance of Allah (dhikr) are inseparable. Knowledge that is devoid of Allah’s remembrance becomes mere information; it does not benefit a person’s life or affect his character.

But the one who remembers Allah can truly benefit from his knowledge. Why? Because remembrance of Allah instills fear of Allah (khauf) and taqwa (piety) in the heart.

The Prophet ﷺ said:

Beware! The world is accursed; it leads to curses, and it distances one from Allah’s mercy. Everything in it is accursed, except for the remembrance of Allah, those who are close to it, and the scholar and the learner.

Imam Tirmidhi and Ibn Majah narrated this in Sahih al-Jami’ as-Saghir, Hadith number 1609, graded Hasan

This means that the worldly life, by itself, is a source of distraction and leads away from Allah’s mercy. However, those who remember Allah, and scholars and students of knowledge who combine learning with remembrance, are protected from this curse.

So, observe that before mentioning the scholar (’alim) and the learner (mutallim), the importance of remembrance of Allah (dhikr) was emphasized on things connected to Allah’s remembrance, or those whose outcomes are linked to Allah’s remembrance. These are protected from curse. From this, it is understood that alongside knowledge, a Talib-e-Ilm must also keep remembrance of Allah in the heart.

This includes morning and evening supplications (adhkar), supplications before and after eating, when leaving the house, when riding, when entering the mosque or restroom, and all other prescribed adhkar. When a Talib-e-Ilm observes these, his knowledge remains firm. Moreover, he remains connected to Allah in every situation. This connection to Allah ensures that he acts upon his knowledge and protects him from negligence regarding his learning.

Hasan al-Basri (may Allah have mercy on him) said, “Acquire knowledge in such a way that it does not harm your worship, and engage in worship in such a way that it does not harm your knowledge.”
This is narrated by Ibn Abdul Barr in Jami’ Bayan al-‘Ilm, Hadith number 905.

Sometimes, a seeker of knowledge becomes so absorbed in learning that he neglects worship. Similarly, some people become so immersed in worship that they stray from knowledge. A true Talib-e-Ilm should balance knowledge and action together.

Therefore, a Talib-e-Ilm should:

• Take care of obligatory and recommended acts of worship (ibadat and Sunnah)

• Observe Tahajjud and other prayers

• Maintain daily adhkar and supplications (duas)

• Recite Qur’an regularly

• Observe fasting and control desires

• Engage in all righteous deeds (amal salih)

In short, worship (ibadat) must be an integral part of the Talib-e-Ilm’s life, alongside knowledge. Knowledge without practice and remembrance of Allah is incomplete.

10. Humility (Tawazun)

Just as wealth can make a person arrogant, knowledge can also produce pride often even more than wealth. Many wealthy people depend on scholars or respect them, but the honor of knowledge itself carries a unique prestige. A person who acquires knowledge may feel like a king; people respect him, serve him, and speak of him with reverence. This can create arrogance in the Talib-e-Ilm. Therefore, a seeker of knowledge must protect himself from this disease, always keeping his attention on his own shortcomings so that pride and arrogance do not arise. No matter how righteous a person may be, he cannot fully fulfill his duty of worship without some deficiency.

Even the Prophet ﷺ, when he would enter the restroom briefly, would step out and seek Allah’s forgiveness (istighfar). Scholars explain that the Prophet ﷺ considered even a brief lapse from remembrance of Allah as a deficiency for which he sought forgiveness.

The attitude of a Talib-e-Ilm should be, “No matter what I achieve, I have done nothing on my own.”

Allah Ta’ala says:

اِذَا جَآءَ نَصۡرُ اللّٰہِ وَالۡفَتۡحُ ۙ وَرَاَیۡتَ النَّاسَ یَدۡخُلُوۡنَ فِیۡ دِیۡنِ اللّٰہِ اَفۡوَاجًا ۙ فَسَبِّحۡ بِحَمۡدِ رَبِّکَ وَاسۡتَغۡفِرۡہُ ؕؔ اِنَّہٗ کَانَ تَوَّابًا
When the help of Allah comes and victory, and you see the people entering Allah’s religion in crowds, then glorify and praise your Lord and seek His forgiveness; indeed, He is ever Accepting of Repentance."
Surah Al-Nasr

Allah has commanded tasbih (glorification), tahmid (praise), and istighfar (seeking forgiveness). Tasbih is to declare Allah’s purity and recognize one’s own imperfection: “I am not pure, my deeds are not perfect, and my actions are deficient. Allah is perfect and free from any defect, while I am flawed.” Tahmid is to praise Allah: “All praise belongs to Allah; my achievements are not for my own glory. Without Allah’s guidance, I can do nothing; all ease, success, and accomplishments come from Him.” Istighfar is seeking forgiveness for what one should have done but did not: “I did what I could, but by Allah’s guidance. And yet, there is still a deficiency in my deeds.”

These forms of remembrance were granted to the Prophet ﷺ by Allah. They were taught to him, and a Talib-e-Ilm should adopt the same approach. It is not enough to think, “I have achieved so much knowledge, done so much work for the Deen, taught so many people, and have a following.” A person should not be proud or arrogant about this. Instead, he should always focus on his own shortcomings.

Humility (tawazu) is essential for a Talib-e-Ilm. If humility is absent and arrogance (takabbur) takes its place, it becomes a veil (hijab) between knowledge and the person. Indeed, an arrogant person cannot truly benefit from knowledge; pride blocks guidance and prevents a person from attaining the true purpose of learning.

Allah Ta’ala says:

وَاِذۡ قَالَتۡ اُمَّةٌ مِّنۡهُمۡ لِمَ تَعِظُوۡنَ قَوۡمًا اۨللّٰهُ مُهۡلِكُهُمۡ اَوۡ مُعَذِّبُهُمۡ عَذَابًا شَدِيۡدًا ە قَالُوۡا مَعۡذَرَةً اِلٰى رَبِّكُمۡ وَلَعَلَّهُمۡ يَتَّقُوۉنَ
And when a community among them said: 'Why do you advise a people whom Allah is about to destroy or punish with a severe punishment?' They said, "To be excused before your Lord, and perhaps they may fear Allah.
Surah Al-A’raf, 7:146

Observe that there are many people who see countless signs of Allah, witness His miracles in the heavens and the earth, yet they do not receive the guidance (taufiq) to have true faith. This is because arrogance (takabbur) acts as a barrier in matters of guidance, faith, and understanding of the Truth. Therefore, a Talib-e-Ilm must never become proud and should always maintain humility, for arrogance prevents one from benefiting from knowledge and attaining true guidance.

Abdullah ibn Mas’ud (RA) said that the Prophet ﷺ said:

“No one who has even an atom’s weight of arrogance in his heart will enter Paradise.” Someone asked, “O Allah’s Messenger, people naturally like to wear fine clothes and shoes; is that also considered arrogance?”

The Prophet ﷺ replied, “Allah is Beautiful and loves beauty. However, arrogance is when a person denies the truth, belittles others, despises people, or looks down on them. If someone does this, he is arrogant (mutakabbir).” In other words, appreciating beauty or wearing good clothes is not arrogance. True arrogance lies in denying the truth, considering oneself superior, and belittling or humiliating others. A Talib-e-Ilm must avoid such pride at all costs, as it blocks guidance and spiritual growth.

Sahih Muslim, Kitab al-Iman, Hadith 91

This was also the fault of Shaytan: he denied the command of Allah (the Truth) and looked down upon Adam (AS). Both arrogance and denial were present in him, which is why Allah said he rejected the truth, became arrogant, and thus was among the disbelievers.

Arrogance (takabbur) is when a person considers others inferior and denies the truth. For example, if a learned person is confronted by someone less knowledgeable who points out a mistake or expresses an opinion, and he refuses to accept it, belittling others instead, that is arrogance. Thinking, “I have so much knowledge; they have nothing; they are ignorant and dependent on me,” is pride. Such arrogance is not good, and a person who harbors it will not enter Paradise.

The Prophet ﷺ also said, "Three things destroy a person":

1. Desires which a person follows blindly

2. Greed that enslaves him

3. Pride thinking “I am something.”

Imam al-Tabarani in Al-Usud, Sahih al-Jami’ al-Saghir, Hadith 3039; Hasan

It is evident that if a person begins to overestimate himself or considers himself superior, such a person is doomed. The Prophet ﷺ taught that salvation lies in humility (tawazu) to consider oneself small, to recognize one’s own limitations, and to understand that even when one achieves much, it is by Allah’s grace and mercy. One should acknowledge, “Truly, I am not deserving of this; it is Allah’s favor and bounty that has granted me this guidance.”

The Prophet ﷺ said:

“Whoever humbles himself for the sake of Allah, Allah will elevate him.”
Sahih Muslim, Hadith 1588

Thus, genuine humility before Allah raises a person in status, both spiritually and in the eyes of Allah.

The Prophet ﷺ said, “Whoever humbles himself for the sake of Allah, Allah raises him.” 

Sahih Muslim, Hadith 1588

A person who humbles himself for the sake of Allah, not for show, not for false humility, but truly in his heart, acknowledging his own shortcomings and keeping watch over them, is elevated by Allah. Allah grants such a person honor, high status, and elevation, both spiritually and in this world.

In contrast, arrogant people are disliked by others, while humble people are loved. Why? Because Allah places love for the humble in people’s hearts, and whoever Allah loves, He makes others love as well.

These were the 10 essential traits of a Talib-e-Ilm (seeker of knowledge). There are many more qualities, but focusing on these ten foundational points makes the rest easier to understand. These are very important and necessary for anyone striving to gain beneficial knowledge and practice it sincerely.

We pray to Allah, Lord of all worlds, to grant us the ability to truly become good seekers of knowledge (Talib-e-Ilm). May He make us acquire beneficial knowledge, connect us with the people of knowledge, and enable us to strive in the path of Deen with sincerity. May He make us spread the knowledge of Deen, free from pride or arrogance, and allow us to seek knowledge with humility.

May Allah instill in us all the qualities required for knowledge, including those not mentioned in this lesson, and make us steadfast upon them. May He accept our efforts, protect us from misguidance, and grant us success in this life and the next.

Ameen, O Lord of all worlds.

Message from the Writer: These notes were prepared by a Talib-e-Ilm himself after listening to the Sheikh’s lecture. If there are any shortcomings, mistakes, or errors in them, we ask Allah Almighty to forgive us, accept this effort, and make our work a means of guidance for others. 

Ameen, O Lord of all worlds.

Notes By Hifza Karim