New E-Book: 'The Manners of the Knowledge Seeker'

[Abu Sabaya]

“I spent thirty years learning manners, and I spent twenty years learning knowledge.”

- ‘Abdullāh bin al-Mubārak

1
Purify Your Intention for Allāh in Seeking Knowledge

2

Purify Yourself Inwardly and Outwardly From That Which Contradicts the Sharī’ah

3
Completely Free Your Heart for Knowledge and Remove All Obstacles

4
Eat Little, Be Cautious, and Constantly Remember Allāh

5
Eat, Sleep, and Speak as Seldom as Possible

6

Reduce Socialization and Choose the Right Friends

7
Choose What to Start With and Who to Teach You

8
Have the Best Manners with Your Teacher

9
Treat Your Books Well

10
How to Act During a Lesson

Total Length:
71 pages

DOWNLOAD:

http://iskandrani.wordpress.com/2008/02/08/the-manners-of-the-knowledge-seeker/

Enjoy.

[Niqaabis]

Jazaak Allaahu khairan

May Allaah grant you Jannah, aameen

[Fajr]

Jazaak'Allaahu khayran

[Abu Sabaya]

From the first chapter:

“...Know that intention (niyyah), will (irādah), and goal (qasd) are various terms that all mean the same thing, and it is a description of the state of the heart when it is a source for two things: knowledge and action.

Knowledge comes first - as it is the foundation and condition - and action follows it, since it is the fruit that branches from knowledge. This is because every action – that is, every intentional movement and motion – does not occur without three things: knowledge, will, and ability. Nobody does something without knowing of it. So, he must have knowledge. Likewise, nobody does something without having the will to do it. So, one must have the will to do something, and the meaning of will (irādah) is that the heart reaches out to what it sees as being in accordance with what it seeks.

The human was created such that he sometimes does that which is in accordance with what his heart seeks, and sometimes does that which conflicts with what his heart seeks. In such a case, he needs to draw near to that which is good for him, and to drive away what will harm him. This requires that he know and understand what will benefit and harm him, such that he can bring this close and avoid that, since whoever does not see or know what food is cannot reach over and pull it towards him, and whoever does not see fire cannot escape from it. So, Allāh has Created guidance and knowledge, and has provided certain means of attaining them, and these are the external and internal senses.

So, intention is essentially the will and the act of reaching out to and leaning towards what one seeks, whether this occurs retrospectively or at the time of seeing what is sought after. Therefore, the first step in one being pushed to do something is that he has a goal which motivates him to act, and goal is the target of one’s intention. One is pushed to go out and do something when he has a goal and intention, and directs his power and ability towards his goal by way of physical movement, and this is known as action...”

[Abu Sabaya]

From the second chapter:

It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the sunan of the Messenger of Allāh (peace be upon him) in all aspects of his life, preserving his wudū’, and keeping his body and appearance clean – all within reasonable means, and as much as he is able.

Ibn Abī Hātim reported that ‘Abd al-Malik al-Maymūnī said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.” And this was because every single movement of Ahmad (may Allāh have Mercy on him) was in accordance with the Sunnah, as he said: “I never wrote a single hadīth except that I acted upon it, to the point that I came across a report that the Prophet (peace be upon him) got cupped and gave Abū Taybah (his cupper) a dīnār. So, I got cupped and gave the cupper a dīnār.”

One shouldn’t misunderstand the encouragement to have clean clothes and be excessive and obsessive in regards to his clothing. Rather, one should be slightly less than this, considering that it is reported that the Messenger of Allāh (peace be upon him) said: “Badhādhah is from faith.”

Ibn al-Athīr said: “Badhādhah is to have a plain, ascetic appearance…and he (peace be upon him) meant that one should be humble in his clothing, avoiding vanity.”

And al-Khatīb al-Baghdādī (may Allāh have Mercy on him) reported that Abū ‘Abdillāh al-Būshinjī said: “As for the badhādhah that the Messenger of Allāh (peace be upon him) said is from faith, it is the plainness one displays in dress and garment, and this is humility from owning flashy, expensive clothing and garments. This is how the people of zuhd dress in this world.”

al-Khatīb (may Allāh have Mercy on him) said:

“The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

Mālik (may Allāh have Mercy on him) said: “It is upon the student of knowledge to manifest calmness, humility, and tranquility, and to follow in the footsteps of those who came before him.”

Muhammad bin al-Husayn reported from Sa’īd bin ‘Āmir that he said: “We were with Hishām ad-Dastawā’ī, and one of us laughed. So, Hishām said to him: “You laugh while you are a student of Hadīth?!””

‘Abd ar-Rahmān bin Mahdī reported that a man laughed in the presence of Hishām ad-Dastawā’ī. So, Hishām said to him: “Young man, you seek knowledge and laugh?!” The man replied: “Doesn’t Allāh make us laugh or weep?” Hishām replied: “Then weep!””

[IbnShaykh]

Very Nice mashallah, may Allaah reward those involved in this well ameen.

Please keep up this excellent work it is much appreciated and more importantly needed.

[Abu Sabaya]

From the third chapter:

...And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking. The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Ahmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

“al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadīth, and I became poor.”

Sufyān bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dīnārs.”

az-Zubayr bin Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””

at-Tahhān said:

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed. Whoever wishes to read more about his nobility and zuhd, let him refer to Abū Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadīth. Rather, he wanted to encourage them to study Hadīth while simultaneously earning a living.”

[Abu Sabaya]

From the fourth chapter:

...ash-Shāfi’ī said: “For the past sixteen years, I never ate my fill.” The reason for this is that eating excessively leads to excessive drinking and sleeping, dulling of the senses, and laziness of the body. This is all in addition to the fact that doing so is disliked in the Sharī’ah, and exposes the body to all types of dangerous disease, as it was said:

Indeed, most of the diseases you see * Are from eating and drinking…

And none of the famous scholars or awliyā’ were ever described as having eaten much, or was ever praised for doing so. Rather, excessive eating is a trait of mindless animals. A person’s intellect is the source of his deeds, and it is too noble to be hampered and wasted by such a despicable thing as excess food. If there were no downside to eating too much other than that it forces one to use the bathroom, this would’ve been enough for the intelligent one to steer clear of such a practice.

And whoever attempts to be successful in seeking knowledge while insisting upon excessive eating, drinking, and sleeping is attempting the impossible.”

Ibn Qudāmah (may Allāh have Mercy on him) said:

“The desire of the stomach is the most destructive of them all, and it is what caused Ādam (peace be upon him) to exit Paradise, and from the desire of the stomach comes the desire for sex and wealth. These leads to many problems, all the result of satisfying one’s appetite.

‘Uqbah ar-Rāsibī said: “I entered upon al-Hasan while he was eating, and he said: “Come eat with me.” I said: “I have already eaten until I can eat no more.” He said: “Subhān Allāh! Does the Muslim eat until he can eat no more?!””

Eating in moderation consists of raising one’s hands from the table while he is still a bit hungry. This strengthens the body and wards off disease, and this is because such a person does not reach for food unless he is hungry for it, and raises his hands back while he is still hungry for it. However, eating too little can also weaken you, and some people were so deficient in what they ate that this caused them to be lax in their obligations. Out of their ignorance, they thought this to be something good while this was not the case, since those who praised and encouraged hunger were referring to moderate hunger that we have described above."

All of this revolves around being cautious in all affairs, and cautiousness (wara’) is from the stations of the journey to Allāh, the Exalted, as Ibn al-Qayyim said: “And the Prophet (peace be upon him) combined everything related to cautiousness in one phrase: “From the perfection of a man’s Islām is that he leaves that which does not concern him.” So, this includes not talking about, looking at, listening to, touching, walking towards, or thinking about that which doesn’t concern him, as well as involving any other outer or inner movements that are of no concern to one. So, this statement is more than enough to illustrate how to be cautious, and Ibrāhīm bin Adham said: “Cautiousness is to abandon anything doubtful, and to leave what does not concern you is to leave anything you don’t need.””

[Abu Sabaya]

From the fifth chapter:

Ibn ‘Abd al-Barr (may Allāh have Mercy on him) said:

“From the tests that the scholar is put through is that he likes to talk more than he likes to listen. Yazīd bin Abī Habīb said: “Listening is safe and increases one’s knowledge, and the listener is the partner of the speaker. Talking consists of confusion and deception, excess and deficiency. The one who talks awaits fitnah, and the one who listens awaits mercy.”

And Abū adh-Dhiyāl said: “Learn to be quiet just as you learn to talk, because if talking guides you, being quiet protects you. By being quiet, you attain two characteristics: you are able to take knowledge from those more knowledgeable than you, and you are able to repel the ignorance of those more ignorant than you.”

Speaking about good things is a prize and is better than silence, because the best thing that silence has to offer is safety, and by speaking what is good, you actually gain something extra. It was said: “Whoever speaks what is good wins, and whoever remains silent is saved,” and speaking about knowledge-related matters is from the best of actions, and it is of the same level as dhikr, and recitation of the Qur’ān if it is done to repel ignorance, attain the Pleasure of Allāh, and discover the reality of its meanings.”

Abū Hātim said: “Two men went to seek knowledge. When they became learned, one of them became known as a speaker, and the other came to be known as quiet. So, the speaker wrote to the quiet one:

I never sought to gain anything in life * With something better than my tongue...

So, the quiet one wrote back:

And I never sought to gain anything in life * With something that deserved to be imprisoned more than the tongue…

[nobody]

jazakAllahu khairan. both of your last ebooks are fabulous. i read 40 pgs of this book. it has a grip man. its a mirror. may Allah preserve you.