The Pursuit of Knowledge Lecture Series: Part 1 By Shaykh Abdul Nasir Jangda
Nov 22, 2011
The Pursuit of Knowledge Lecture Series: Part 1 By Shaykh Abdul Nasir Jangda
Nov 22, 2011
This site uses Akismet to reduce spam. Learn how your comment data is processed.
Bismillah wa Alhamdulillah, was-Salaatu was-Salaamu alaa Rasoolillah, wa alaa Aalihi wa sahbihi ajma’een.
Assalamu alaykum wa rahmatullahi wa barakatuh!
In shaa’ Allah, we’re going to be starting off this week, we’ll be beginning lots of new things in shaa’ Allah, studying Arabic, learning some Qur’an. Things that, in shaa’ Allah, I will also be focusing on this week is the A’daab of the Ilm; the etiquettes of seeking Knowledge and the etiquettes of being a student of knowledge and it’s something that’s very crucial, very critical, extremely important and it’s something that we talked about, maybe on and off last year, and coming into this year, was something that I was very insistent on that we dedicated a set amount of time to this from the very beginning, from the get-go and in shaa’ Allah, this entire week, the last session of the day, at least for these 4 days – Monday through Thursday – in shaa’Allah, will be dedicating some time to talking about the etiquettes of knowledge, of seeking knowledge and the etiquettes of being a student of knowledge and so the very first thing that I’d like to mention to you is a little bit of motivation.
I’m not going to spend a lot of time on this because you’re obviously motivated to seek knowledge and to learn, otherwise you wouldn’t be here, you wouldn’t have invested the time, the energy and made all the sacrifices that you’ve made to get to this point, so that obviously is understood by you. But I wanted to bring to your attention just a little bit of that perspective from the Qur’an, from the Sunnah, from the words of the Messenger (ﷺ). There’s a beautiful Hadith mentioned in the Musnad of Imam Ahmed (رحمه الله) which is narrated by Qubaisa al-Makhariq (رضى الله عنه), he says that,
“I came to the messenger of Allah (ﷺ) and the prophet of Allah (ﷺ) said to him “Ma Jaa’a bika”, ‘What has brought you here’; what brought you to me, why have you come here, what can I help you with’. I was listening to some of the introductions and as was the case previously, this year as well we have some students who are a little bit older than the rest of the students, in this will be specific motivation for those students who have more challenges, who have more going on in their lives. Qubaisa (رضى الله عنه), he told the Prophet (ﷺ), he said I’ve become very old and my bones have become very weak, meaning he was complaining to the Prophet of Allah (ﷺ) that I’m an extremely old man, I’m very elderly, he says, but I came to you to learn that which Allah (سبحانهُ وتعالى) will allow me to benefit from it, I came to seek from you, to learn from you that which will prove to be beneficial to me. The Prophet (ﷺ) then told him, he said, “Maa mararta bi Hajarin, wa laa Shajarin, wa laa Madarin”, he says, ‘never will you pass by a single rock, a tree or even a house made out of clay, mud, like a mud home, anytime that you will pass by a rock, every time you will pass by a tree, every time that you will pass by a shack, he says, “illaa Istagfara laka, ya Qubaisa”, ‘except that, that tree, that rock and even the shacks, that mud that you were passing by, it will be asking Allah (سبحانهُ وتعالى) for your forgiveness and they will be making dua’ for you, all of the creation of Allah (سبحانهُ وتعالى) that you will pass by will be making dua’ for you and asking Allah to forgive you.
Then he finally gave him some knowledge, he gave him some insight into the deep understanding of the religion and he said, whenever you pray Salatul Fajr, then three times say ‘Subhanallahil Azeem, wa bi Hamdihi’ he said, say this Dhikr of Allah ‘ ‘Subhanallahil Azeem, wa bi Hamdihi’ that ‘How absolutely perfect Allah is, the firm and the strong, the stable and with his praise I continue and he said that this will free you, this will save you from becoming blind, from developing leprosy, from becoming paralyzed, he said making this Dhikr of Allah every single morning will protect you from all of these evils, not just benefit in the Hereafter, but will protect you from so much harm, so much adversity even in the life of this world and then he told him,
‘Ya Qubaisa, Qul, Allahumma inni as’aluka mimmaa indak wafdiya alayya min fadhlik, wanshur alayya mir-rahmatik, wa anzila alayya mim-barakatik.’
And then he taught him the dua’, he (ﷺ) said, Qubaisa, always remember to make this dua’ and he said that,
‘O Allah, I ask you for that which is with you meaning, give me knowledge directly from you and then he told him ‘wafdiya alayya min fadhlik’, ‘and shower down upon me all of your benevolence and your generous blessings’ and he said ‘wanshur alayya mir-rahmatik’, ‘and then spread your mercy all around me’ and finally he said, ‘wa anzila alayya mim-barakatik’, ‘and then rain down upon me your blessings’.
Always make this dua’. Qubaisa (رضى الله عنه) came to get knowledge, the Prophet of Allah (ﷺ) first motivated him and inspired him, he encouraged him because he (ﷺ) saw that Qubaisa (رضى الله عنه) had some hesitation, he had these challenges that ‘I’m very old, it’s difficult for me to learn, but I want to benefit, I want to grow’, so first he (ﷺ) motivated and inspired him and then what did he do, the prophet of Allah (ﷺ) gave him something very practical, something very practical to start off with, just three times after you pray Salatul Fajr, make this Dhikr and then finally he ended by teaching him a dua’, he gave him a perspective about Ilm. The knowledge he gave him was very little, ‘Subhanallahil Azeem, wa bi Hamdihi’, most of you put in this room know that, you’re probably thinking, a Sahabi, a companion of the Prophet (ﷺ), didn’t he knew that much? Very little knowledge that he gave him, didn’t give him a whole lot, he didn’t teach him the tafsir of the whole Qur’an, he didn’t teach him the entire Sahih al-Bukhari, he didn’t teach him a collection of a hadith, he taught him something very small; practical, but what was the majority of the words of the Prophet (ﷺ) focusing on, he told him to make Dua’ and he said that make dua’ that this knowledge is that knowledge which comes from Allah (سبحانهُ وتعالى), make dua’ that this knowledge becomes means of the blessing of Allah (سبحانهُ وتعالى), make sure that this knowledge becomes a means of you seeking and attracting and bringing up to you the Mercy of Allah (سبحانهُ وتعالى), because that’s what’s important at the end of the day and so that’s the focus that I want to create here, that’s the focus that I want you guys to have going forward, is exactly what you’re here to accomplish, what you are here to do.
The first thing I have to address, it’s the first thing because it’s the most appropriate, it’s the most necessary and this is part of the Sunnah of our Ulema’, this is something I’ll come back to you later, but I want you to understand one thing really quickly, a lot of times, because of this Society, the culture that we live in today, it’s a very capitalistic culture, it’s a consumer society and we become extremely affected by it, we are impressed by it and so we love talking about Innovation and creativity, and groundbreaking and earth-shattering, and life-changing, we like this type of talk. Alright this program is earth-shattering, you students are groundbreaking, this teacher is revolutionary, we love this type of talk. I need you to understand something very important and this is not to degrade or downgrade what you are doing here, what any of us are doing here, in fact I feel it lends more credibility, it substantiates, it solidifies exactly what we’re trying to do here and that is, we are here to carry on a tradition that is over fourteen hundred years old. We are carrying on a tradition, we are holding an Amanah in our hands that is 1400 years in the making. This has gone through 1400 years to arrive in your hands, in front of you today. So because of our capitalistic like mindsets that doesn’t seem, it seems like it’s old, right, it’s old, play it out, it’s not new, it’s not fancy, no no no, but we are here to completely change our mindset about everything. You came all this way, made all the sacrifices that you may learn the Qur’an, that’s the Book of Allah (سبحانهُ وتعالى), which was revealed over fourteen hundred years ago, you came to learn the words of the Messenger of Allah (ﷺ), which is 1400 years old, that tradition is a great part of the value of what you are here to accomplish. So understand that we are part of a tradition. So I was saying that it’s sunnah of the Ulema’, that whenever they set upon a great endeavor, particularly in regards to Ilm, one of the first things that they addressed was intention; Ikhlaas, sincerity. The Sahih of Imam al-Bukhari, what is the very first Hadith,
‘Innamal A’maalu bin-niyyah’
‘Actions are based on the intentions’; actions are made by the intention, actions are proven by the intentions, actions are only as beneficial as the intentions.
So the intention is everything, the attention needs to be figured out, needs to be solidified, needs to be clarified, what you are here to accomplish and that’s the very first thing that we’re going to talk about and what we’re here to accomplish is something very very simple, but the first and foremost intention as is with everything else is to please Allah (سبحانهُ وتعالى), that’s it. That is really how simple it is, it is to please Allah (سبحانهُ وتعالى), nothing else matters. There are a lot of things that I will be talking to you about and the other teachers will talk to you about. I’ll be talking to you about this here in this first week in terms of working hard and studying hard and all of these things,those are very important. So what I’m about to say I don’t mean to undermine those things. Those are important parts of being a quality student. But I do want to break it down, I do want to over simplify today because if this point hits home today, if you’re able to digest and figure this out today, everything else will fall into place, everything else will work out and that is your sole, your primary goal, is to please Allah, that’s it.
So if you do everything that is needed, everything that is required of, everything that is necessary in order to please Allah (سبحانهُ وتعالى), and at the end of the day as a conclusion, as a consequence, as a result you really don’t have much to show, you didn’t accomplish a whole lot as much as you thought you would, you did not become proficient within the language as you would have hoped that you would have become, but you kept your goal in front of you and you did not compromise your goal for anything, you stuck to your vow, you would have been successful. But if you accomplished a lot in the language, but you’ve made compromises in regards to your primary goal, that is, to please Allah (سبحانهُ وتعالى), you did not accomplish anything, anything at all. There were many students that I studied with, there were many teachers that I personally benefited from, who by their own admission were not the best students in their class, they were not, not by any measure, but today here and now, there are hundreds of thousands of people that have benefited from them and their knowledge and they were not the best students. Because they kept their values in place, they understood what was the objective, what was the goal and there are plenty of brilliant people who accomplished a lot, who know a lot, who could tell you a lot. Forget about anybody else benefiting, even they don’t benefit from their knowledge. Their knowledge is not even materializing within their own minds. So it’s very important that the primary goal be to please Allah (سبحانهُ وتعالى), to please Allah alone. That’s what it boils down to. What is knowledge? ‘Al-Ilmu Noorun’. Prophet (ﷺ) said, this knowledge is a Noor. It’s a light. It illuminates the heart. Where does the noor go? What does it illuminate? It illuminates the heart. There’s a beautiful Khutbah of the Prophet (ﷺ) and it was the first Khutbah that the Prophet (ﷺ) gave in the city of Medina, the first Salah of Jumu’a that was offered, the first Khutbah that was given, a Friday in the city of Medina, by the Prophet of Allah (ﷺ), in that Khutbah the Prophet of Allah (ﷺ) talked about the Qur’an and he talked about the Ilm and he talked about the Qur’an which is the Fountain of all the Ilm, all knowledge, the understanding of our deen, and he talked about that being a noor of the heart and when the heart is illuminated then everything else that comes out from this body or personal interactions, our Ibaadat, our Mu’aamulaat, our Mu’aasharaat, the way we walk, the way we talk, the way we do business, the way we speak to people, everything becomes illuminated, everything is munawwar, everything is enlightened at that point in time. So that’s what Ilm is.
In the Qur’an, Allah (سبحانهُ وتعالى) tells us, there’s a very famous Aayah of the Qur’an, Surah number 39 Surah Al-Zumar, Aayah no. 9, this Aayah of the Qur’an is written all over the Universities, the Madaaris, Jaami’aat, Centers of Islamic Knowledge, many of them, wherever you go, you’ll find this Aayah inscripted everywhere.
“…Say, “Are those who know equal to those who do not know?” Only they will remember [who are] people of understanding.” (Qur’an: 39:9)
So, that’s a testament to Ilm, to knowledge, to virtual knowledge. But what we forget to do is, we forget to read the beginning of the Aayah. Allah (سبحانهُ وتعالى) says,
“Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are those who know equal to those who do not know?” Only they will remember [who are] people of understanding.” (Qur’an 39:9)
People of intelligence, people of understanding, people of sensibility will grasp this, will realize this. So, it is very important that we never forget the foundation that’s in place; to build our relationship with Allah (سبحانهُ وتعالى). That is the primary concern that we have and that directly will cure, that directly will solve this problem of this consumer mentality that is unfortunately infesting our Ilm today. We are not store owners, we are not shop owners and you are not customers and clients, you are not. And what you have sitting in front of you or movie that is imparted to you is not going to be merchandise, it’s not. If you came here for that you’ll be very disappointed, extremely disappointed. If you came for Ilm, then our best effort and our hope from Allah (سبحانهُ وتعالى) and our dua’ will be that in shaa’ Allah, you will go home with something to show for you, you’ll benefit in shaa’ Allah. So that’s the very first thing that I feel that needs to be understood by all the students here.
Not talking today what I wanted to focus on is, once we have the intention down, once we understand the basic premise of what we’re here to accomplish, what we’re doing is, then I wanted to just talk briefly about a few A’daab of Ilm, a few basic things; principles to put into place that will allow you to maximize your time here, will allow you to benefit from your time here and then the subsequent days, the following days, in shaa’ Allah, we will be talking about different facets, different aspects of seeking knowledge in terms of balancing your time, will have a lot of focus on in terms of what should be the primary activities or the engagement, the involvement of a student of knowledge, we will talk a lot about family, you might be like, well that has nothing to do with seeking Knowledge. Well, it has a huge part of seeking knowledge because, like I’m talking about just improving through seeking knowledge, that is one of the first places where we see that improvement. And it also happens to be one of the very first place, very first situations in which many students of knowledge end up failing. So we’ll be talking about that and then we’ll also be talking about the teacher. What role does a teacher play? How do we interact with a teacher? Because again, I should save this for later, but we were dealing with a very complicated complex situation on our hands, this is not, you know Baghdad in the 700 AH, in the Seventh Century of Hijrah, this is not Medina in the third Century of Hijrah. We’re dealing with a very different situation. Our da’wah and our work over all, the bigger scene of Islamic work is in a very specific, it’s in a very precocious place right now, and what that demands, what that requires of us a lot of times is, we have a lot of activity, we have a lot of involvement, we have a lot of work that we do in terms of da’wah and so the instructor standing in front of you might also be the person that you originally met and he was just cracking jokes and he was just being silly and he was just being nice to you, but now you’re sitting in a classroom as a student of knowledge and he’s your teacher at this point in time and so, there’s going to be a lot of balancing. Let me talk about myself, you have me one day in class and literally yelling at you for not having learned your homework, for not having done your work properly, you have me very very strictly correcting you and telling you I’m very disappointed that nobody properly studied their work that I gave to them yesterday and then you show up at urban legend evening and I’ll be making random jokes and playing basketball and slapping the youth on the back and that’s how it should become a little bit of a difficult situation to balance, how do I figure that out. So we’ll be talking specifically about the teacher, the Mudarris, the Mu’allim. What exactly are the etiquettes that have to be placed, again for 1400 years in regards to that. So now I’m talking real briefly about some of the basic principles to keep in your mind, to allow you to maximize your time here, and to benefit to the best of your ability. Abu Hanifa (رحمه الله), one of the greatest Scholars that ever lived in the history of our Ummah, his teacher was a scholar by the name of Hammad, was a great great Scholar of his time. Abu Hanifa (رحمه الله) was told by Hammad, he made him write this down, he was lecturing to him, he was teaching him and he made him write this down and he gave him a couplet, he gave him a few couplets, it’s like some poetry and in that he gave him some very very key primary advice and this goes back to the first point that we were talking about, why are we here, what’s our objective in seeking knowledge, he told him,
‘Man talabal ilma lil ma’aad, fa’aata fadhlim minar-rashaad’
That whosoever seeks knowledge ‘lil ma’aad’, ‘for the hereafter’, whosoever primarily is seeking knowledge for the Hereafter, to benefit in the Hereafter, to be successful in the Hereafter, to succeed in the afterlife, that person has succeeded. A person is successful ‘bi fadhlim minar-rashaad’, ‘by being given a generous portion of guidance’, that that person will be guided in his actions, in this character, in his conduct, the way he lives his life because that person’s primary objective was Aakhirah.
But then he says, ‘fa yaa Khusraan’, but who will ultimately lose. Who will really really suffer. He says, thought he be here about that the person who will ultimately lose in this situation of seeking knowledge will be the person who sought Knowledge, ‘Taalibil Ilmi billaili fadhlim minal Ibaad’, that the person who will ultimately lose in this situation of seeking Knowledge, will be the person who sought Knowledge, ‘li fadhlim minal Ibaad’, solely and their only purpose, their only desire, their ultimate objective and goal was to seek blessings from the people, was to seek virtue in the eyes of people, that person who wants virtue in the eyes of Allah (سبحانهُ وتعالى), that person will be given virtue and that person will be given an existence in a mode of conduct and character that will make him successful in this life and in the Hereafter. Why, because his primary goal of seeking knowledge was to be successful in the Hereafter, regardless of what happens in this world because I don’t control what happens here and I really am not too concerned about what happens here. Whether I become famous or not, I don’t care. Whether I will have 10,000 students one day, I don’t care. Whether people will write about me, I don’t care, none of that matters as long as I’m successful in the eyes of Allah (سبحانهُ وتعالى) and I succeed in the Hereafter. That person will be given guidance.
But if somebody just simply seeks some virtue in the eyes of people, I just want to succeed in the public Arena, want to become somebody and he sees already, that’s a good goal right, that’s something we’ve been taught that that’s a good thing, aspire to become somebody, not in Ilm, you don’t aspire to become anybody in there, but the person who does that will get that, but ultimately that person will lose out where it really truly matters.
Allama Burhanuddin al-Marghinani, who is a great Faqhi of our history, who is a great scholar of Fiqh, in Usool, he used to tell his students, he used to quote these couple of poetry to his students, he would tell them,
‘fasaadun kabeerun aalimun mutahattikun wa akbaru minhu jaahilun, wa tanassilun’
He used to tell his students that a great corruption on this Earth is a very learned person, who is very self-absorbed and self-involved and he said, but a greater evil than that is a person who is ignorant and yet tries to represent the religion, a greater evil than that is somebody who is ignorant of the deen, of the basic teachings of our deen, but yet tries to represent the religion. So these are two very very profound evils that we find in society. Somebody who is very knowledgeable but self-absorbed and self-involved, only cares about his image and secondly, an ignorant person who tries to represent the religion.
So, we have to make sure that we don’t fall into either of these predicaments and then he says, ‘humaa fitnatun lil aalameen’, ‘both of these people will be fitnah to all people’. ‘Azeematan’, ‘they both will be great fitnah for people’, ‘liman bihi maa fi deenihi yatamassak’, ‘because whosoever will follow these people and will try to hold on to their deen based on what they learn from these people, then they are falling into trial and tribulation, those people find great difficulty within the practice and adherence in their deen. Ali bin Abi Talib (رضى الله عنه), he used to say, ‘Alaa lan tanaalul ilma illa bi sittatin’, that ‘Knowledge can only be achieved through accomplishment of six things; through the establishment of six principles’, and then he says, ‘let me clarify these things to you’.
1) ‘Zakaa’un’: Being Intelligent, what he means by that is mentally applying yourself. First thing is to apply yourselves to the best of your ability. Wa Hirsun: You have to really want it, you have to really desire it. And I am going to add a little bit of context to each of these. First of all, you really have to apply yourselves, what does that mean? It means you sit in class paying attention, you have to.
The scholars of the past used to say ‘al-Istimaa’ is a skill, listening attentively and carefully is a skill that has to be developed, that has to be focused on by the student. There’s a lot of learning resources in place, these days we have students that can take notes, type at the speed of light, type type type and what they’ll do, they’ll PDF those notes and email those notes to all the students. I can take care of a little something on the site, I can keep my email open on the site just in case something comes up, you know I love to keep my Facebook open just in case you know my brother might show up online, I want to keep in touch with my family. There’s a time for that, there’s a place for that, there’s never any justification for that and the reason why I talked about last part first of all, you’re sitting there writing out an email, typing out an email, you’re sitting there talking to somebody on Facebook, so I don’t know I was just kind of sharing with him some of the insides of what we’re learning in class, do it later, do it later, this might sound a little rough and I should probably save this for later when you know me a little bit later, but I think we’ll be okay without your help in terms of marketing any of our programs. I appreciate the effort, but you can save that work for later, I really don’t care about that. What I need you to do is pay attention in class.
2) ‘Hirsun’, really desired, really seek it out. Yet, there will be somebody recording the sessions and will be uploading the sessions and you could go back and listen to the recording later. No, if you really want it, you really desire it, you will show primarily, I don’t care if you listen to the recording, I don’t care if you read the note, it will show whether or not you are sitting here on time, that shows your desire, that shows you are here for knowledge and I might sound like fun, of course I would be here, where else would I be, I left everything and I came here, why wouldn’t I be here, that’s something you’re going to have to remind yourself 3 months down the road, that’s something you’re going to remind yourself 6 months down the road, that’s something you have to remind yourself 8 months down the road, that the Hirs can never really go away. You have to have that Zeal, that want for the knowledge.
3) ‘Wa Istibaarun’, ‘very very patient, extremely patient’, and that has many different manifestations, that will be patient in regards to I don’t understand where you’re going with this, that’s okay be patient. I’ve already studied and learned all this stuff, be patient, you might already know this, you might not understand where I’m going with this, but part of seeking knowledge – this I’ll talk more about when I talk about the interaction with the teacher and the instructor – is to trust the Ilm and to trust the teacher and that’s going to require not just sabr, he said ‘Istibaar’. You’re going to have to compose yourself, you’re going to have to reserve yourself, you’re going to sit there quietly and continue paying attention and applying yourself whether or not you see this going somewhere or not. I don’t understand why you’re teaching this to us, that’s okay, that’s alright, you need to continue to apply yourself whether you understand it or not.
4) ‘Wa Bara’atu’, then you have to see things through, have to follow things through, there’s nothing you can’t and this is something we talked about a lot, can’t be a quitter, can be a quitter, you have to see things through, you have to see them all the way through. I think I’ve got kind of what I was looking for and so I’m okay now, I’m just taking some classes at the college, like I’m letting you know, I’m going to be putting in some extra hours at work and I think I got what I came for, no no no, you see things through. You have to learn to complete things and Ilm is very important and I i’m not telling you right now as a teacher, as a student and a teacher, but somebody who has been teaching for a very long time, the biggest problem we have is we have overnight sensations in terms of students, we don’t have students that see things through, people start and they drop, start and they drop, that’s it. That’s how we have, people that sometimes can’t even see a weekend seminar through. So that’s going to be something you’re going to have to focus on, you really gonna to have to motivate and drive yourself in regards to.
5) ‘Wa Irshaadu Ustaadun’, ‘in the direction of the teacher’ and I’ll be talking about specifics about the teacher later on, but the direction of the teacher is extremely important if Ilm is what you’re interested in and I should adjust that a little bit. If ‘Ilmun Naafi’ah’, is what you’re interested in, ‘al-Ilm an-Naafi’ah’, ‘beneficial knowledge’ is what you’re interested in, the direction of teacher is extremely important. Now again, is that me, is that a teacher just basically, just kind of you know solidifying his own platform and I got to look out for myself right, I got to make sure everybody here understands the importance of a teacher. No, no, go back to the tradition of our deen, go back to the beginning of the traditional of our deen, anybody here ever read, heard, listened to, learnt the hadith of Jibra’eel (عَلَيْهِ السَّلاَمُ), one of the most fundamental teachings of our deen, the Hadith of Jibra’eel (عَلَيْهِ السَّلاَمُ).It’s like the basis of our belief system, something very interesting in the hadith of Jibra’eel (عَلَيْهِ السَّلاَمُ), the entire layout of this scenario, the entire circumstances regarding that are on the hadith of Jibra’eel (عَلَيْهِ السَّلاَمُ), Jibra’eel (عَلَيْهِ السَّلاَمُ) comes to the Messenger of Allah (ﷺ) as a young person very nicely and properly dressed, sits down in front of him with Adab, doesn’t sprawl his legs out, he sits with adab and etiquette, sits very close to, in front of Rasoolullah (ﷺ) where the hadith describes that his knees were touching the knees of Prophet (ﷺ), sits directly in front of him with Adab and then asks questions and the Prophet (ﷺ) gives him the answers to the questions and he asks Prophet (ﷺ), ‘Mal Islaam, Mal Imaan, Mal Ihsaan’, and the Prophet (ﷺ) answers these questions, but the really interesting thing is, at the end of everything when he finally affirms everything that the Prophet (ﷺ) said, saying ‘Sadaqta, Sadaqta, Sadaqta’, and then he leaves, what does the Prophet (ﷺ) say about the entire scenario. He (ﷺ) said, ‘Haadha Jibra’eel’, ‘This was Jibra’eel’. ‘Ataakum yu’allimuukum deenakum’, ‘He came to teach you your deen’.
That format of teaching was there from the very beginning. He wasn’t lectured, he wasn’t just given out, it was just exchanged. The basis of our deen was to exchange in the teacher to student interaction. To impress upon us the importance of that relationship, that dynamic. What is the most fundamental basic practice of our deen? Salaah, Prayer. How was Salaah brought to us? Yes, the five times daily prayer was given as a gift to the Prophet (ﷺ) and this Ummah during the Journey of Isra’ wal Mi’raj. Right! But that was just the injunction of the prayer, the directive of Salaah was given at that time. How does the Salaah actually talk to us. The Prophet of Allah (ﷺ) came back from Isra’ wal Mi’raj, Jibra’eel (عَلَيْهِ السَّلاَمُ) came to the Prophet of Allah (ﷺ), and lead him in prayer. Jibra’eel was the Imam and the Prophet (ﷺ) was praying next to him, meaning behind him and Jibra’eel (عَلَيْهِ السَّلاَمُ) taught the Prophet (ﷺ) how to pray, for two days taught him how to pray and then the Prophet (ﷺ) taught the believers how to pray. The most basic aspect of our deen came to us through the teacher-student relationship. These were the five points. We have a sixth and the final point along with some other basic points that i’ll be making in shaa’ Allah about seeking knowledge. We will continue on with that tomorrow. Jazakumullahu Khairan.
May Allah (سبحانهُ وتعالى) allow us all to benefit from this. Our investment of time, energy and resources, may Allah (سبحانهُ وتعالى) allow us to achieve Ilmun-naafi’ah from this. Ameen!