The ethics of the men of learning

By Shaykh Abdul-Aziz Abdullah Ibn Baz (rahimahullah)

The men of learning (scholars) are the successors of the prophets. Knowledge is what is indicated by the book of Almighty Allah and the Sunnah of His Messenger, sallallaahu ‘alaihi wa sallam. And in this concern ‘Aa’isha (may Allah be merciful to her) said, when she was asked about the character (khuluqahu) of the Prophet Muhammad sallallaahu ‘alaihi wa sallam, that “His character was the Qur’an”. (Akhlaaq sing. khuluq: has several meanings: ethics, morals, inborn quality, manners, natural disposition and shall be used here synonymously.)

This word from ‘Aa’isha tells us that the natural disposition of the Prophet (sallallaahu ‘alaihi wa sallam) was following the teachings of the Qur’an manifested in his following the orders and refraining from the interdictions. It is now worthy of the scholars, preachers, teachers and students to take good care of the Book of Allah, and to search into it and to assimilate the good ethical teachings which Allah loves from it. Almighty Allah says:

“Verily this Qur’an doth guide to that which is most right (or stable)” [Bani Israeel, Aayah 9]

In another verse the Qur’an says:

“Nun. By the Pen, And by the (record) Which (men) write. Thou art not, By the grace of thy Lord, Mad or possessed. Nay verily for thee is a reward unfailing. And thou (standest) on an exalted standard of character.” [Al-Qalam, Ayaat 1-4]

The one who would like to attain this great standard of character should approach the book of Allah and pay attention to it when reciting and studying it; while referring all the questions and doubts to the learned people for reliable answers and guidance to the correct books and references on the explanations of the Qur’an.

Attention should also be given to the Sunnah of the Prophet Muhammad sallallaahu ‘alaihi wa sallam because it also explains the Qur’an and leads to the understanding of it. Almighty Allah said to His Messenger,. sallallaahu ‘alaihi wa sallam:

“Say thou: ‘This is my Way; I do invite unto God on evidence clear as seeing with one’s eyes, I and whoever follows me. Glory to Allah! And never will I join gods with Allah.’” [Yusuf, Aayah 108]

The abiding by the Book of Allah is part of the character of the Prophet (sallallaahu ‘alaihi wa sallam) and part of the character of all the scholars and the men of learning who are endowed with knowledge and insight, knowledge and faith, knowledge and piety. However people with knowledge but with no faith or any piety have no share of the high standard of character.

From this we know that who ever calls for something with ignorance is not on the path of the Prophet Muhammad’s (sallallaahu ‘alaihi wa sallam) standard of character and conduct and not on the path of the people of learning. Rather, he is a criminal with great sin because Almighty Allah considers that whoever says something that Allah did not say is beyond blasphemy and above polytheism. Chaos and disorder would result from this. Allah says:

“Say: The things that my Lord hath indeed forbidden are: Shameful deeds whether open or secret, sins and trespasses against truth or reason, assigning of partners to Allah for which he hath given no authority, and saying things about God of which he has no knowledge”. [Al-’Araaf, Aayah 33]

Hence, whoever says things about Allah without knowledge and permits what is forbidden and forbids what is permissible, deters from the right thing and calls for the false.

So it is the duty of the scholars and men of learning and their students to be cautious about saying things about Allah without knowledge and pay attention to stating the legitimate proofs according to the “Sharia” so that they can be knowledgeable about what they presume, call for or deter from and not venture to say false things about Allah without any knowledge. Those who are knowledgeable about Allah are the ones who fear Allah the most and never trespass His limits. Allah says:

“Those truly fear God, Among His servants, Who have knowledge”. [Faatir, Aayah 28]

The knowledgeable people who fear Allah are those people who know His religion, and know the Sunnah of His Prophet Muhammad sallallaahu ‘alaihi wa sallam. Those people are headed by the Prophets and Messengers of Allah because they are the best example.

It befits the men of learning, although they are found in a latter time like the time we are living in, to follow the foot steps of the pious people in their fear of Allah and make it their task to revere His orders and His prohibitions

The fear of Allah implies stopping at the limits stated by Him and following the path of His Messenger Muhammad (sallallaahu ‘alaihi wa sallam). Any overdoing it would be unnecessary and impermissible. The knowledgeable person is the one who does not trespass the limits of prohibition and permission, and in the doing (following) and in abstention. And besides all that be very cautious not to say any thing about Allah without knowledge, or do contrary to what he learned.

Almighty Allah mentioned some good characteristics of some of His pious worshippers as a reminder to us. Allah says: “There is, in their stories instruction for men endued with understanding.” [Yusuf, Aayah 111)

In other verses Allah says: “Not all of them are alike: Of the people of the Book are a portion that stand (For the right), they recite the verses of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last Day. And they enjoin what is right, and forbid what is wrong, and they hasten in emulation in (all) good works: They are in the ranks of the righteous.” [Aali ‘Imraan, Aayaat 113-114]

These good characteristics, which were adopted by the best of the People of the Book and by those guided by Allah from among their scholars, include deep faith in and total submission to Him. And that they would not sell the sign of Allah for a cheap price and would not show ingratitude and deny the truth and conceal it as did their men of learning who went astray, when they concealed the story of Muhammad (sallallaahu ‘alaihi wa sallam) and they concealed a lot of truths for the sake of worldly and immediate gain.

But the people of knowledge and faith, from the ancient and the latter times, would state the truth and declare it as Allah said:

“Is then one who doth know that that which hath been revealed unto thee from thy Lord is the truth, like one who is blind? It is those who are endued with understanding that receive admonition.” [Ar-Ra’ad, Aayah 19]

And in another verse:

“Say: Are those equal, those who know and those who do not know? It is those who are endued with understanding That receive admonition.” [Az-Zumar, Aayah 19]

By this Allah explained that it is the people with understanding who really think and work their insight and those are the people with healthy minds. Allah described them as:

“Those who fulfil the covenant of God and fail not in their plighted word. Those who join together those things which God hath commanded to be joined hold their Lord in awe, and fear the terrible reckoning.” [Ar-Ra’ad, Aayaat 20-21]

They join together the things which Allah has commanded to be joined and by straightness in following Allah’s orders and showing loyalty to Him and the following of the Sunnah of Prophet Muhammad (sallallaahu ‘alaihi wa sallam). Hence, their faith is followed by work and practice shown in kindness to one’s parents and communication with relatives. And the fear of Allah is such as to help them in the obedience of Allah and to deter them from committing disobedience.

Then Allah mentioned the two characteristics that are the sixth and the seventh and said:

“Those who patiently persevere, seeking the countenance of their Lord, And they establish regular prayers.” [Ar-Ra’ad, Aayah 22]

They persevere on the obedience of Allah and they persevere in their abstention from the interdictions made by Allah. Allah also mentioned the eighth and the ninth characteristics and said:

“Spend out of (the gifts) We have bestowed for their sustenance, secretly and openly, and turn off evil with good”. [Ar-Ra’ad, Aayah 22]

The meaning here is that they spend to get the forgiveness and redemption of Allah. They spend openly as they do in Zakat in secret either seen or not seen by people; seeking the grace of Allah.

“And turn off evil with good”

This indicates total patience, their resilience, their endurance and their subduing of their wrath:

“For such there is the final attainment of the (Eternal) Home”. [Ar-Ra’ad, Aayah 22]

Allah explained that this “Eternal Home” as: “Gardens of perpetual bliss: They shall enter there as well as the righteous among their fathers, their spouses, and their offspring”. [Ar-Ra’ad, Aayah 23]

To reward them for their good past deeds, Allah includes them together with their fathers, their offspring and their spouses in His giving. Henceforth, to be straight in carrying out of the orders of Allah and fulfilling the duties; to call for the good and deter from bad; and to stand firm with the right and be resilient on it; and to turn off evil by doing good – all these are ways for the servant of Allah to be useful and good and also for his fathers, his spouses and their offspring and their reunion will be in the home of hospitality and generosity in which the angels are visiting and welcoming them.

One of the great gifts of Allah to his servant is making him to be the reason for the guidance of his father, his mother, his spouse and his offspring, and so forth. Also it is one of the great gifts of Allah is making a woman to be the reason for the guidance of her husband, her father, her mother and her children.

It is learned from this holy verse that the admission into Heaven of fathers, husbands and their offspring together with their relatives is not because of this kinship and relationship but because of their correctness and their endeavor in the obedience of Allah. This verse is also similar to the verse which says:

“It is not your wealth Nor your sons that will Bring you nearer to us In degree; but only those who believe and work righteousness - these are the ones for whom there is a multiplied reward for their deeds while secure they (reside) in the dwellings on high.” [As-Saba, Aayah 37]

Likewise the people of knowledge, faith and righteousness should follow this way of high conduct and high standard of personality so that they find the happy ending and reward. But it is very essential that the learner of knowledge should know that resilience is very important and that good deeds and abundant good does not happen simply by wishful thinking and hopeless expectations, but there should be work and patience.

Mannerism of the great Salaf

Umar bin Hafs said: “Umar bin Abdul-’Aziz said to me, ‘If you hear a word from a Muslim, then do not think evil of its meaning, as long as you could find a good explanation for it.’”

Surely he who loves people to treat him kindly, should treat them the same way he wishes they would treat him. Moreover, when one thinks of others the same way he thinks of himself, he will realise his own shortcomings and faults and will be compelled to correct them.

Bakr bin Muhammad bin Abdullah said: “If you witness your brethren being generous and honouring you, then say to yourself, this is a virtue that they have earned. If you see them fall into a shortcoming, then say to yourself, this is due to an error I have committed.”

Abdullah bin Zaid Al-Jarni said: “If a shortcoming (that a brother of yours fell into) reaches you, try hard to find a good explanation for it. Otherwise, if you do not find a good explanation, say to yourself that maybe, my brother has an excuse I am not aware of.”

It should be remembered that this life is full of shortcomings and that friends make mistakes sometimes, either by committing sin or by erring with their friends and brothers. When a friend of yours commits a sin and insists on it, it is incumbent on you to advise him softly so that he refrains from the sin, returns to correctness and becomes aright and pious again. Soft admonishment using kind words and reminding one of Allah are all basis of good advice.

Sufyan Ath-Thauri said: “I asked S’ad bin Kudam, ‘Do you like that someone gives you a present consisting of errors?’ He said, ‘Yes if it is coming from someone who is advising, but not from someone whose purpose is to admonish.’” When Abu Dardaa (radiallahu ‘anhu) passed by a man who was being admonished by others because he committed a sin, he asked them: “If you found this fellow in a well, would you rescue him from it?” they said, “Yes.” Abu Darda (radiallahu ‘anhu) said, “then do not admonish him and praise Allah that Hee has saved you from his sin.” They asked, “Should we hate him?” He said, “No. Hate his sin and if he abandons it, he again becomes my brother.”

Moreover it was reported about two brothers from our salaf that one of them abandoned the path of righteousness and his brother was asked if he would shun him. He replied: “What he needs from me the most, now that he has fallen into sin, is that I take his hand, advise him softly and invoke Allah that he returns to the way he was before.”

To continue we mention here a good statement by Imam Abu Haatim: “The wise person is required to use good conduct with people to abandon ill manners. Verily, good mannerism dissolves errors, just as the sun dissolves ice, while ill conduct spoils the deeds, just as vinegar spoils honey. One might have many aspects of good mannerism mixed with some ill behaviour, but the little ill behavior spoils his otherwise substantial good mannerism.”

Good mannerism requires forbearance and graciousness when one has to confront people or is confronted in public. Once when ‘Ali Ibn Al-Husain entered a masjid, a man cursed him, prompting the people to want to punish him. ‘Ali asked them to leave the man alone and said to him: “What Allah has covered from you of my errors is more than what has been uncovered! Is there anything I could help you with?” That man felt ashamed, and ‘Ali gave him a robe he had and a thousand dirhams. The man used to describe ‘Ali bin Al-Husain, the son of Husain (radiallahu ‘anhu) the grandson of the Prophet (sallallaahu ‘alaihi wa sallam) by saying, ‘This is a descendant of the Prophets (‘alaihimus salaam)!

Habib Al-Jallab said: “I asked Ibn Al-Mubarak, ‘What is the best gift that was given to mankind?’ He said, ‘A wise mind.’ I said, ‘If one did not have that?’ He said, ‘Good conduct’. I said, ‘And if one did not have that?’ He said, ‘An advising friend whom he seeks his council.’ I asked, ‘If one did not have that?’ H said, ‘Long periods of silence.’ I asked, ‘If one did not have even that?’ He said, ‘Then a swift death!’”

Another good indication of the salaf’s mannerism is that when they wanted to advise someone, they would do it in confidence. One of our salaf one said: “When someone advises his friend in confidence, it will be an advice, but if he advises him in public, he will have exposed him.”

Furthermore, Al-Fudhail bin ‘Iyaad said, while explaining the difference between advising and publicly exposing others: “The believer advises in confidence, while the wicked exposes and shames.”

Abu Dardaa (radiallahu ‘anhu) said: “It is better to advise your friend than severing relations with him, for no one can take the place of your friend if you lose him. Be generous and lenient with your friend, and do not allow an envious person to come in between you and him, for in this case, your friend might die tomorrow and you grieve for him. However, how could you grieve for him after he dies when you have shunned him when he was still alive?”

Yahya bin Mu’adh explains the role a good friend plays in his friend’s life:

“Your brother is he who makes you aware of your errors, and your friend is he who warns you against sinning.”

Al-Khalil bin Ahmed, a scholar of the Arabic language, teaches us the types of people and the benefit we could present to them: “Men are four types. There is a man who knows, but is not aware that he knows; this type is unaware and you need to alert him. There is a man who does not know and knows that he does not know; this type is ignorant and you should teach him. There is a man who knows and knows that he knows; this type is a scholar, so learn from him. There is a man who does not know, but is unaware that he does not know; this type is wicked so beware of him.”

The ideal personality of the Muslim

Following is a brief overview of some qualities of the ideal Muslim personality.

His attitude towards Allah

One of the most distinguishing features of the (ideal) Muslim is his deep faith in Allah, The Exalted, and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of Allah. The Muslim is closely connected to Allah, constantly remembers Him, puts his trust in Him and is obedient towards Him.

His faith is pure and clear, uncontaminated by any strain of ignorance, superstition or illusion. His belief and worship are based on the Qur’an and the authentic Sunnah.  

The Muslim is alert and open-minded to the magnificence of Allah. He knows that it is Allah who is in control of the affairs of the universe and of mankind, and He (Allah) Knows all and Witnesses every secret.

A Muslim feels in the depths of his soul that he is in constant need of the help and support of Allah, no matter how much he may think he can do for himself. He has no choice in his life but to submit to the will of Allah, worship Him, strive towards the Right Path and do good deeds.

This will guide him to be righteous and upright in all his deeds, both in public and in private. 

A Muslim recognises the signs of the unlimited power of Allah in the universe, and so his faith in Allah increases: Allah, The Exalted, Says (what means): “Verily! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding. Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! You created not this in vain. Glory be to You! Preserve us from the doom of Fire.” [Qur’an 3: 190-191]

His attitude towards his body, mind and soul

The Muslim pays due attention to his body’s physical, intellectual and spiritual needs.

He takes good care of his body, promoting its good health and strength. He is active, doesn’t eat in excess; but he eats enough to maintain his health and energy. He understands that a strong believer is more loved by Allah than a weak believer. Allah, The Exalted, Says (what means): “…Eat and drink; but waste not by excess, for Allah loves not the wasters.” [Qur’an 7: 31]

The Muslim keeps away from drugs and stimulants. He also does not forget to exercise regularly to maintain his physical fitness.

The Muslim also keeps his body and clothes very clean. He bathes frequently. The Prophet sallallaahu ‘alaihi wa sallam placed a great emphasis on cleanliness and bathing. Cleanliness makes the Muslim more likeable to people. He also takes care of his mouth and teeth.   

It is no surprise that the Muslim is concerned with his clothing and appearance. The Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of exaggeration and negligence.

Allah Says (what means): “Say: Who has forbidden the adornment of Allah which He has brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge.” [Qur’an 7: 32]

As for his intellectual care, the Muslim takes care of his mind by perusing beneficial knowledge. He is responsible to seek knowledge whether it is religious or secular, so he may understand the nature and the essence of things. Allah Says (what means): “…and say: My Lord! Increase me in knowledge.” [Qur’an 20: 114]

The Muslim does not forget that man is not only composed of a body and a mind, but that he also possesses a soul and a spirit, and feels a longing for higher things that make him rise above this materialistic life and scale the heights of goodness, virtue and light.

Therefore, the Muslim pays as much attention to his spiritual development as to his physical and intellectual development, in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.

His attitude towards people

With his parents, the Muslim is an example of sincere filial piety. He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude. He recognises their status and knows his duties towards them. Allah Says (what means): “And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parents…” [Qur’an 4: 36]

With his wife, the Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfilment of his responsibilities and duties.

With his children, the Muslim is a parent who understands his great responsibility towards them which is, as well as flooding them with love and compassion, to pay attention to anything that may influence their Islamic development and give them proper education, so that they become active and constructive elements in society, and a source of goodness for their parents, community, and society as a whole. 

With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them. He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.

With his neighbours, the Muslim illustrates good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.

The Muslim relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of Allah. He is loving, not cold towards them; he is loyal and does not betray them; he is sincere and does not cheat them; he is gentle and never harsh; he is tolerant and forgiving; he is generous and he supplicates for them (his brothers and friends).

In his social relationships with all people, the Muslim is well-mannered, civil and noble, characterised by the attitudes which Islam encourages.

The Muslim does not envy others. He fulfils his promises. He has the attitude of shyness. He is cheerful. He is not pushy. He is patient. He avoids slandering or uttering obscenities. He does not unjustly accuse others. He is shy and modest. He does not interfere in that which does not concern him. He refrains from gossiping, spreading slander and stirring up trouble. He avoids false speech and suspicion. When he is entrusted with a secret, he keeps it. He is modest and never arrogant. He does not make fun of anyone. He respects his elders. He mixes with the best of people.  He strives to reconcile between the Muslims. He calls others to Islam with wisdom and beautiful preaching. He visits the sick and attends funerals. He returns favours and is grateful for them. He guides people to do good. He always likes to make things easy and not difficult.

The Muslim is fair in his judgments. He is not a hypocrite, a sycophant or a show-off. He does not boast about his deeds and achievements. He is straightforward and is never devious or twisted, no matter what the circumstances. He loves noble things and hates foolishness. He is generous and does not remind others of his gifts or favours. He is hospitable and does not complain when a guest comes to him. He prefers others to himself as much as possible. He relieves the burden of the debtor. He is proud and does not think of begging.

Article source: http://www.islamweb.net/emainpage/