Giving Priority to the Qurn

by Shaykh Ab Anas Hamad al-Uthmn [1]

Hudayfah - radiallhu anhu - said: The Messenger of Allh sallallhu alayhi wa sallam related two matters to us. I have seen one of them, and I am waiting for the other. He informed us: Trustworthiness was sent down in the depths of the heart of the people, then they learnt it from the Qurn, and then they learnt it from the Sunnah. [2] Al-Hfidh Ibn Hajr (825H) - rahimahullh said: His saying: then they learnt it from the Qurn, then they learnt it from the Sunnah. So it occurs in this narration with the repetition of then, which contains an indication that they would learn Qurn before learning the details of the Sunnah. And what is meant by the details of the Sunnah is anything that they would learn from the Prophet sallallhu alayhi wa sallam - whether it was obligatory or recommended. [3] Al-Maymn said: I asked Ab Abdullh (Imm Ahmad) which is more beloved to you, that I should begin teaching my son the Qurn or the Hadth? He said: No! The Qurn. I said: Shall I teach him all of it? He replied: Unless that is difficult, in which case teach him some of it. Then he said to me: If he begins reciting first, then he will learn correct recitation and will persevere in it. [4] Ibn Muflih - rahimahullh - said: Upon this are the followers of Imm Ahmad right up until our time. [5] Ibn Taymiyyah (d.728H) - rahimahullh - said: As for seeking to memorise the Qurn, then this is to be given preference over many Abdullh ibn Amr ibn als radiallhu anhum also related from the Prophet sallhu alayhi wa sallamthat he said: He does not understand the Qurn who recites it in less than three days. [14] Umar ibn Abdul-Whid - a companion of alAwz - said: We read al-Muwatta to Mlik (d.179H) in forty days, so he said: A book that took me forty years to compile, you take from me in forty days! How little you understand of it. [15] Al-Khatb al-Baghdd said: It is fitting that he take care in acquiring knowledge and that he should not take too much in one go. Rather, he should take a little at a time, such that he can bear it, memorize it and be able to understand it. Because Allh the Most High - says: And those who disbelieve say: Why is the Qurn not sent down to him all at once? Thus (is it sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. [16] [17] Al-Khatb - rahimahullh - also said: And know that the heart is an organ from the organs. It is able to bear some things and unable to bear others - just like the rest of the body. Thus, some people are able to carry onehundred pounds, whereas others are unable to carry even twenty. Some people are able to walk a number of mites in a day without tiring, whereas others are unable to even walk a mile in a day before they become tired... So let each person limit himself to what he is able without expending all his energies, because that will better aid him in learning with a good mind, from a arm and proficient teacher. [18]

Supplicating for an Increase in

of the things that the people consider to be knowledge, but are - in reality - either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Dn, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorising the Qurn, as it is the foundation of the branches of the knowledge of the Dn. This is contrary to what is done by many of the people of Innovation from the non-Arabs and other than them, in that one of them will pre-occupy himself with superfluous parts of knowledge; such as kalm (rhetorical speech) and argumentation; or very rare matters of differences; and blind-following; which there is no need for; or very strange and rare ahadth, which are not established, nor of benefit; and many discussions which do not establish proofs. And he abandons memorising the Qurn which is more important than all of this. [6] Muhammad ibn al-Fadl said: I heard my grandfather say: I asked my father for permission to study under Qutaybah so he said:First learn the Qurn and then I will give you permission. So I memorised the Qurn by heart. So he said to me: Remain until you have led the people in prayer with it (i.e for Tarawh Prayer). So I did so, then after the d he gave me permission, so I left for Marw. [7] Ibn Abdul Barr (d.463H) - rahimahullh said: Seeking knowledge is of levels and is of different stages which should not be skipped over. Whoever skips over them altogether, then he has overstepped the path of the Salaf - may Allh have mercy on all of them. Whoever deliberately takes a path other than this has seriously deviated. However, whoever oversteps due to an ijitihd (a knowledge based judgment that a qualified Scholar makes, intending to reach the truth), then such a person has erred. So the first

Knowledge [19]
Allh - the Most High - said: Say: My Lord! Increase me in knowledge. [Srah T H 20:114] Umm Salamah - radiallhu anha - said: Allh's Messenger sallallhu alayhi wa sallam used to supplicate in the morning Prayer: O Allh! I ask you for beneficial knowledge, righteous action and pure sustenance. [20] Atlas bin Mlik - radiallhu anhu - said: I heard Allh's Messenger sallallhu alayhi wa sallam supplicated: O Allh! Benefit me with knowledge. Teach me that which will benefit me, and provide me with knowledge from which I can derive benefit. [21] Ab Bakr Muhammad ibn Jafar said: l heard Ibn Khuzaymah (d.311H) being asked: From where did you acquire this knowledge? So he said: Allhs Messenger sallallhu alayhi wa sallam said: Zam-zam water is that for which it is drunk.[22] So when I drunk the Zam-zam water, I supplicated to Allh for beneficial knowledge. [23] Shaykhul-lslm Ibn Taymiyyah said: [24] The reality of this matter is that the servant differs in what he asks of knowledge and guidance, and of what he seeks to ask. So with remembrance of Allh and turning towards Him, Allh guides such a person - as He said : O My servants! All of you are misguided, except whomsoever I guide. So seek your guidance from Me. [25] And as the Prophet sallallhu alayhi wa sallam used to say:O Allh! Lord of Jibrl, Mikal and Israfl. The Originator of the heavens and the earths. Knower of the Unseen and the apparent. You judge between Your servants in that which he differs. So guide me in that which I differ from the truth - by Your permission. Indeed, You guide whomsoever You please, to a path

knowledge is memorisation of the Book of Allh and seeking to understand it. And it is obligatory to seek everything which will aid in understanding it. However, I do not say that is obligatory to memorise all of the Qurn, but I do say that it is obligatory and essential for anyone who wishes to become a scholar - not that it is something obligatory in itself. [8] Al-Khatb al-Baghdd (d.463H) rahimahullh - said: It is fitting for a student that he begins with the memorisation of the Book of Allh - the Mighty and Majestic. Since it is the greatest of the branches of knowledge and that which should be placed first and given precedence. [9] Al-Hdfidh an-Nawaw (d.676H) rahimahullh - said: So the first thing he should begin with is memorisation of the mighty Qurn, which is the most important branches of knowledge. And the Salaf did not use to teach Hadth or Fiqh, except to one who memorised the Qurn. So when he has memorised it, then let him beware of pre-occupying himself from it with Hadth, Fiqh or other things, to the extent that it leads him to forget anything of the Qurn, or makes that likely. [10]

that is straight. [26]

Seeking Knowledge in Due Amounts [11]

Allh, the Most High - said: And this is a Qurn which We have divided into parts, in order that you recite it to men at intervals. And we have sent it down in stages. [12] The Prophet sallallhu alayhi wa sallam said to Abdullh ibn Amr ibn als radiallhu anhum:Read the Qurn in every month. I said: I find that I have more strength than that. Recite it in every twenty nights. I said: I find that I have more

1. From An-Nubadh f dbit-Talabil-Ilm (pp.61-66), slightly abridged. 2. Related by al-Bukhr (no.7086) 3. Fathul-Br (13/39) 4. Related by Ibn Muflih in Al-dbush-Shariyyah. 5. Related by Ibn Ab Yal in TabaqtulHanbilah (1/41). 6. Fatw al-Kubra (2/54-55). 7. Related by adh-Dhahab in TadhkiratulHuffdh (2/722). 8. Jmi Baynul-Ilm wa Fadlihi (pp. 526-528) 9. Al-Jmi li-Akhlqir-Rw wa dbis-Smi (1/106). 10. From the introduction to Al-Majm SharhulMuhadhhab (1/38) 11. From An-Nubadh (pp.67-69) 12. Srah al-Isr 17:106. 13. Related by al-Bukhr (no. 5052) and Muslim (no. 1159) and the wording is from Muslim). 14. Sahh: related by Ab Dwd in his Sunan (no. 1394) and it was authenticated by al-Albn in Sahh Sunan Ab Dwd (no. 1294). 15. Related by Ibn Abdul-Barr in at-Tawhd (1/77) 16. Srah al-Furqn 25:32. 17. Al-Faqh wal-Mutafaqqih (2/101). 18. Al-Faqh wal-Mutafaqqih (2/107). 19. An-Nubadh (pp. 97-99). 20. Hasan: related by Ahmad (6/305) and at-Tiylas (p.224). It was authenticated by al-Hfidh Ibn Hair in Natijul Afkr(2/313). 21. Related by Hkim (1/510) and he said: It is authentic upon the condition of Muslim. Adh-Dhahab also agreed. 22. Hasan: It has been narrated by many different ways. Refer to al-Maqsidul Hasanah (no. 928) of as-Sakhw for its authentication and sources. 23. Related by adh-Dhahab in TadhkiratulHuffdh (2/721). 24. Majmul-Fatw (4/39) 25. Related by Muslim (no.2577) form Ab Dharr. 26. Related by Muslim (no.770) from ishah.

strength than that. Then recite it in every seven days and do not increase upon that. [13]

TAQW: THE KEY TO LEARNING

Shaykh Abu Anas Hamad al-Uthmn [1]
Allh - Most Perfect, Most High - said: O you who Believe! Have taqw (fear) of Allh and believe in His Messenger; and He will bestow upon you a double portion of His Mercy and He will provide you with a light by which you will walk. [2] Allh - the Most High - also said: O you who Believe! If you have of taqw of Allh, He will give to you a Furqn(criterion to judge between right and wrong). [3] AlHfidh Ibn Kathr (d.777H) - rahimahullh said: Ibn Abbs, asSudd, Ikrimah, adDahhk, Qatdah and Muqtil ibn Hayyn all said about Furqn that it means: a way out (from difficulty). Mujhid added: A way out (from difficulty) both in this world and in the Hereafter. In a narration from Ibn Abbs he said it means: salvation; and in another narration from him: being helped. Muhammad ibn Ishq said that it means: a criterion to judge between truth and falsehood. This explanation from Ibn Ishq is the most general of what has already preceded and it is a necessary consequence of it. Since whoever has taqw of Allh by obeying His command and abandoning what He has prohibited, will be given the ability to recognise truth from falsehood. This will be the cause for his salvation, his being helped; and the cause for his worldly affairs being made easier and his happiness on the Day of Judgement. It will also be the cause for his sins to be expiated by Allh and his being Shaykhul-Islm Ibn Taymiyyah (d.728H) said: Allh - the Most Perfect - has made as a punishment for peoples sins, the absence of guidance and beneficial knowledge, as He says: They say: Our hearts are wrappedup (and we do not understand). Rather, Allh has has put a seal upon their hearts because of their disbelief.[10] And He said: They say: Our hearts are wrappedup (and we do not understand). Rather, Allh has cursed them for their disbelief.[11] And He said: And we shall turn their hearts and their sight away from guidance, as they refused to believe therein for the first time.[12] And says: In their hearts is a disease, and Allh increases their disease.[13] And He says: So when they turned away, Allh turned their hearts away.[14][15]

References
1. An-Nubadh f dbit-Talab (pp.12-15). 2. Srah al-Hadd 57:28

granted forgiveness and shielding him from the people. It will likewise be the cause of him being the recipient of a great reward from Allh as He - the Most - says: O you who Believe! Have taqw (fear) of believe in His Messenger; and He will bestow upon you a double portion of His Mercy and He provide you with a light by which you will walk.[4][5] Ibn Masd - radiallhu anhu - said: Indeed I hold that a person forgets knowledge that he used to know because of sins that he commits.[6] Wak (d. 197H) - rahimahullh - said: I seek help in memorization by abandoning sin and disobedience.[7] Mlik (d.179H) said to ash-Shfi when they first met: Indeed I see that has placed a light upon your heart, so do not extinguish it with the darkness of disobedience and sin.[8] Imm ashShfi (d.204H) - rahimahullh said: Whosoever loves that Allh should open-up his heart for him and grant light to him, then let him abandon speech about that which does not concern him, and abandon sins and turn away from acts of disobedience. Then there will be between him and Allh a hidden treasure of good actions. So if this is done, then Allh will open up such knowledge for him, that will preoccupy him. And indeed in death is the greatest pre-occupation.[9]

3. Srah al-Anfl 8:29 4. Srah al-Hadd 57:28 5. Tafsr Qurnul-Adhm (2/301-302) of Ibn Kathr. 6. Related by Wak in az-Zuhd (no.329) and its isnd is Sahh. 7. Related by Ibn Hibbn in Rawdatul-Uqal (p.39). 8. Almul-Muwaqqin (4/258) of Ibn alQayyim. 9. Related by alBayhaq in Manqiush-Shfi (2/171). 10. Srah anNis 4:155 11. Srah al-Baqarah 2:88 12. Srah al-Anm 6:110 13. Srah al-Baqarah 2:10 14. Srah asSaff 61:5 15. Majmul-Fatw (14/152) of Ibn Taymiyyah.