Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~22 minutes

Learning Objectives

• Explain the Importance of Humility in Learning:
  • Understand how humility allows learners to gain knowledge from various teachers.
  • Recognize the barriers that pride or shyness can create in the learning process.
• Identify the Key Qualities of a Good Teacher:
  • Treat students with care and guide them as one would their own children.
  • Aim to nurture students’ growth and support their success without seeking competition.
• Recognize Proper Etiquette for Teachers:
  • Avoid seeking financial rewards or compensation for teaching.
  • Correct students with sensitivity and avoid public scolding.
• Understand the Concept of Teaching for the Sake of Allah:
  • Emphasize teaching without expecting worldly gains.
  • Appreciate the sincerity in imparting knowledge solely for Allah’s pleasure.
• Demonstrate Sensitivity When Providing Advice:
  • Offer guidance in a gentle and supportive manner.
  • Avoid actions that could damage the student-teacher relationship.
• Assess the Appropriateness of Teaching Topics:
  • Evaluate the student’s level of understanding.
  • Select teaching topics that match the learner’s capabilities to prevent confusion.
• Appreciate the Diversity in Scholars’ Lifestyles:
  • Recognize that scholars may live varied lifestyles, from austere to comfortable.
  • Understand that righteousness is measured by living within halal boundaries, not by wealth.
• Explain the Role of the Heart in Righteous Behavior:
  • Describe the significance of a sound heart in guiding a person’s actions.
  • Highlight how a pure heart helps avoid doubtful matters and adheres to what is halal.
• Discuss the Potential Pitfalls of Knowledge Misuse:
  • Identify how seeking knowledge for personal gain or fame can lead to arrogance.
  • Discuss the importance of maintaining sincerity in the pursuit of knowledge.
• Apply Key Lessons to Personal and Educational Contexts:
  • Reflect on the qualities and etiquettes of a teacher.
  • Consider ways to incorporate these principles into one’s own teaching or learning practices.

Class Summary

As we seek knowledge, it is vital to understand the etiquettes and qualities that make a good teacher. Whether you are teaching or learning, these insights are essential to building a beneficial learning environment.

The Importance of Humility in Learning

One of the primary lessons is humility in seeking knowledge. You should not dismiss learning from someone based on their age, popularity, or specialty. Being too bashful or shy can also hinder your opportunity to ask important questions and gain wisdom. Humbling yourself as a learner allows you to benefit from various teachers regardless of their background.

Qualities of a Teacher

A good teacher treats students with care, similar to how a parent treats their children. The aim is to guide students to become even better than the teacher. A teacher’s success is not in competition but in fostering the success of others. For example, one prominent scholar, Sheikh al-Uthaymeen, would hold special sessions for students, creating a nurturing and motivating learning environment.

Teaching for the Sake of Allah

Teachers should not expect financial compensation or see their teaching as a favor to their students. Instead, they should view it as a privilege to have the students open their hearts and minds to them. Historically, scholars were supported by community endowments (awqaf), allowing them to teach sincerely for the sake of Allah. Today, teachers should strive to be self-sufficient or avoid expecting rewards from their students, if possible.

Providing Guidance and Advice

A teacher must offer advice generously and be sensitive when correcting students. Harsh criticism can damage the student-teacher relationship. Teachers should be mindful of their students’ understanding levels and avoid discussing complex or controversial topics with those who may not comprehend them fully. Imam Al-Shafi’i highlighted the importance of teaching at the appropriate level, ensuring that students are not overwhelmed or led astray.

Practicing What You Teach

The Prophet (peace be upon him) warned against teaching righteousness while neglecting to practice it oneself. While perfection is not required of teachers, striving to embody the principles they teach is crucial. This commitment to sincerity builds trust and sets a positive example for students.

Balance in the Scholar’s Life

There is no one standard for how a scholar should live. Some, like Imam Sufyan al-Thawri, believed in maintaining physical well-being to have the strength for worship and teaching, while others, like Imam Ahmad ibn Hanbal, endured more austere lifestyles. Wealth or comfort does not determine righteousness; what matters is living within halal boundaries and maintaining a grateful heart.

The Heart and Its Role in Knowledge

The discussion concludes with a reflection on the hadith of the Prophet (peace be upon him), which states: “In the body, there is a morsel of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.” This highlights the significance of a sound heart in guiding a person to avoid doubtful matters and adhere to what is halal and haram.

Full Transcript

Depriving Yourself of Learning

I will deprive you of learning from whom? Someone who’s not popular, someone who’s younger than you, someone who doesn’t have much knowledge but has a specialty in a certain area, for example. You might say, “Who is this person to listen to?” You never know, right? That would deprive people of learning. Hayaa or khajal, let’s say bashfulness, will deprive you of seeking knowledge from whom? Someone who’s too popular, from a public forum or platform, where you feel awkward going out there in public.

So, therefore, you deprive yourself of asking the right and proper questions. We need to make sure that, as we seek knowledge, we humble ourselves. No matter who the person is, we need to learn from them. We are probably going to learn something very useful and unique. Also, you need to make sure that when the opportunity opens up for you, do not shy away from it—just ask the questions.

Addressing Disruptions During the Session

If I may ask the sisters, inshallah, who have their children back with them and running around, to give the sisters who are listening the respect, inshallah, and move with your child to the “Mommy and Me” room. The same goes for the brothers; use the “Daddy and Me” room if your child is not sitting with you so everyone can enjoy the sessions, inshallah. Jazakumullah khair. So, please cooperate with all of us.

Qualities of the Teacher

Let’s continue, inshallah, with the session, by Allah’s grace. Now we are talking about al-mu’allim, the teacher. What are the qualities of the mu’allim? What are the etiquettes that a mu’allim should observe? We are on page number 33, inshallah. Bismillah. Bismillah ar-Rahman ar-Rahim. As-salatu was-salamu ala Rasool Allah.

Imam Ibn Qudama, may Allah have mercy on him, says these are the duties of the student. With respect to the teacher, he has duties as well. Among them, the following:

Gentleness and Care for Students

He must be gentle with his students and treat them like his own sons. He must not ask for money for teaching and must not expect reward or thanks. Let’s stop on this one, too.

So, the first thing he says is to be gentle and treat them like your children. What does that exactly mean? The relationship between a student and a teacher should be more like a fatherly experience. You teach them and care for them as if they are your children. What is our interest in our children? To make them better than us, to ensure they have the right guidance and the proper way of living. We would love to see our kids succeed and be better than us. When you treat all your students in the same way, you would love to see them succeed and become better than you.

Instead of competing with them, if someone shines and becomes much more knowledgeable, that’s not a reason for you to be jealous. Instead, you push them to do better, inshallah. I remember our Sheikh al-Uthaymeen had a very special monthly session with the students who lived in the dorm. I don’t know how many of you experienced that in his life. He had a special time that he spent with the students who stayed in the dorm on a monthly basis. I remember in the summertime, or at least in early fall, when the weather was still nice, we would go up to the roof, and he would have a session exclusively for the students in the dorm. He made sure that no one else was there, sneaking in. He would keep asking, “Is everybody here from the dorm, residents of the dorm?” If someone said, “Yes, Sheikh, I have a guest with me,” he would say, “No, out.”

This was a very special occasion and a very special time for these students. Subhanallah, when he talked, he used a different language—not the language you hear from him in front of the public. He would address us with the words, “My dear children,” and keep talking to us in topics you wouldn’t hear him discuss in public. For example, he would say, “Hey, the winter is coming; it’s going to get cold. If anyone needs winter clothes, let me know. Talk to Sheikh Al-Dahash, Abdulrahman Al-Dahash, and he will help you, inshallah.” It was such a beautiful experience.

I remember the first time I was there, I was crying. I thought, “Wow, this is so beautiful.” Subhanallah, sitting there among the students, being addressed in a different way, is such a motivation. It makes you want to learn more, excel, and not disappoint your teacher. You become motivated to do better because if he’s dedicating his time for you, you want to make him feel proud that you’re learning, benefiting, and advancing. Alhamdulillah rabbil alameen.

Not Taking Wages for Teaching

The second point Imam, may Allah have mercy on him, mentioned is that you shouldn’t take any wages or money for teaching. Keep in mind, this book was written in a time when the ulama were taken care of by the awqaf. Meaning, they didn’t have to ask people for money because the awqaf were established by many Muslims. They would dedicate some of their earnings and properties as awqaf. When they died, the money generated from these properties would serve specific areas in our deen, such as ulama, imams, scholars, teachers, students of knowledge, huffadh of the Qur’an, and so on.

This time, we don’t have it. As a result, if our ulama dedicate themselves to teaching without compensation, they are being challenged by trying to do both. Some might say, “But wait a minute, almost all our ulama in the past were also business people.” Abu Hanifa, may Allah have mercy on him, was a businessman, right? But not every alim was a businessman. It depends on culture and circumstances. But the standard rule is: If the alim can be self-sufficient without taking money from people, especially students, they should be. This way, they don’t feel obliged to compromise to appease the people paying them to teach.

In the case of our imams, they are covered, so they don’t have to ask students for payment. This is the meaning of the statement here. It’s a case-by-case situation, but it’s always the standard rule that if you can be free from seeking compensation for teaching people, you should go that route. May Allah keep us all sufficient with His mercy.

Teaching for the Sake of Allah Alone

Yes, keep going. Allah says, “He must teach for the sake of Allah alone. He must not see himself as doing a favor for the students. Rather, it is upon him to hold them in high regard for being people who have prepared their hearts to earn the proximity of Allah by planting the seeds of knowledge therein. They are like men who lend their lands to another for cultivation.”

Such a beautiful example he’s mentioning here. He says, “You don’t think you’re doing them a favor when you teach them. They are the ones giving you the favor of opening their hearts and their time for you to teach them. Their time is valuable. Their heart is valuable. Their minds are valuable. Now, they’re sacrificing all of this for you because they trust you.” That’s why you need to honor this; you need to respect that. So, whenever you teach anybody and they say, “I would like to listen to you,” don’t feel proud that now you get to teach this individual. No, you need to be happy and excited that you’ve been given the opportunity, a valuable opportunity, for this person to accept you as their teacher. That puts you in the right perspective and humbles you when dealing with your students.

You shouldn’t think that you’re doing them a favor by teaching. Rather, you accept that the favor is coming from them, giving you their hearts, minds, and lives to teach and guide them to Allah. It does not befit a teacher to ask for a reward except from Allah.

To the extent that the pious predecessors used to refuse any gifts from their students. As we described earlier, if you can free yourself from any wants or needs from your students, that is the best.

Granting Advice and Correcting Students

The teacher must not be stingy in granting advice. If a student shows bad character, he must express his disapproval indirectly, as much as he can. He must not scold him out loud, as this makes the students lose reverence for him. One of these pieces of advice for the teacher, obviously, is that whenever you teach, you don’t spare any moment to advise your students.

We’ve seen that, by Allah, from our teachers, our shuyukh. Subhanallah, as they walk, they teach. It’s not just teaching and answering questions; sometimes, students study books with them. I’ve seen that with Sheikh Ibn Baz and Sheikh Al-Uthaymeen. Subhanallah, as they walk from the masjid to the house or vice versa, students sit by the door, each holding a book or a list of questions. When the sheikh opens the door and leaves, everyone jumps and starts walking, taking turns to ask their questions. The sheikh gives each person a few minutes, explaining and answering questions. The walk to the masjid might take 15 minutes, maybe more, and it’s all about seeking and teaching knowledge non-stop. If someone can dedicate that time and give advice, that’s a blessing.

However, we learned earlier from the etiquette of students not to overwhelm your teacher. It depends on the energy and time. If there is energy and time, you may use that. But if you see that it’s becoming overwhelming or the teacher indicates it’s enough, then it is enough.

Considering the Student’s Understanding Level

The teacher must consider the student’s level of understanding and intellect and not delve into matters they cannot understand. It has been narrated that the Prophet (peace be upon him) said, “I have been commanded to address people according to their intellects.”

Ali (may Allah be pleased with him) said, “There is certain knowledge here; if only I could find people to carry it.” Al-Shafi’i, may Allah have mercy on him, said, “Should I scatter pearls for grazing camels? Should I poetize prose for herders of sheep? Who grants ignoramuses his knowledge will waste it. Who denies the deserving from it has wronged them.”

Teaching at an Appropriate Level

So, what does this mean? This whole point is about ensuring that whenever you teach, you are mindful of what and whom you are teaching. If you’re teaching middle school kids or high school students, don’t speak in a language that brings up controversial topics that will confuse them. If you’re talking to mothers, don’t bring topics that make them feel guilty. Depending on the age, education level, or level of faith, take that into consideration. You need to help them grow with you. You teach them one step at a time. Don’t start with subjects or controversial topics that cause more harm than benefit. You might ask, “How could knowledge become more damaging than beneficial?” Some people might attend sessions and think they have all the knowledge, causing them to misunderstand complex topics.

If you’re teaching beginners, don’t start with advanced topics. For example, is it okay to start with beginners by discussing the highest levels of meaning, like the intent of sharia or the maxims governing Islamic law? Probably, as I mention these terms, some are wondering what they even mean. Exactly. These are advanced topics of usul al-fiqh. Instead, start by teaching the basics: where the law comes from, the sources of law, how to use the Qur’an for establishing rules in our lives, and the Sunnah of the Prophet (peace be upon him). Take them one step at a time. Otherwise, if you introduce controversial topics prematurely, it might lead them astray. That’s what Imam Ibn Qudama, may Allah have mercy on him, was mentioning.

Don’t give them something that will confuse them or that their minds cannot comprehend. A disputable hadith states, “I have been commanded to address people based on their level of intellect.” Another narration from Ali himself says, “When you talk to people, speak at a level they can understand. Do you want them to deny Allah and His Messenger?” If you speak to them about something they’ve never heard of, they may call you an apostate or a hypocrite, denying the verse or hadith because they are unable to comprehend it. So, consider the context and the audience when teaching, delivering a khutbah, or discussing a topic.

He also quoted Imam Al-Shafi’i: “Should I scatter pearls among grazing camels?” This means, “If I have pearls, should I just throw them in the pasture among the camels, or in the mud, among the ignorant?” Basically, when you share knowledge, make sure you do so in the right place. That’s why the Prophet (peace be upon him) taught us a principle about talking to people: “I will guarantee you a house in the center of Jannah if you avoid arguments, even if you are right.”

Why should you stop arguing even when you are right? Because when you argue, no one listens, especially with someone ignorant. Imam Al-Shafi’i was reported to have said, “If you ever argue with an ignorant person, he will defeat you. No matter how much you try.” Why? Because they have no principles. No matter what you tell them, they will argue back.

I remember when I was much younger, I liked to argue a lot. During my first year in Jamia Islamia, I had a discussion with someone. I kept bringing up the evidence from the Qur’an and using the word daleel (evidence). He got frustrated and said, “Look, every time I bring you an argument, you tell me daleel!” At that moment, I realized there was no point in continuing the discussion. If you don’t accept the principles agreed upon by scholars, there’s no reason to argue.

Make sure that when you spread knowledge, it’s where it will truly flourish.

Practicing What You Teach

The teacher must implement what he knows and not go against Allah’s words: “Do you order righteousness of the people and forget yourselves while you recite the Scripture?”

Ali (may Allah be pleased with him) said, “Two types of men have broken my back: a violating scholar and a devotional ignoramus.”

This statement is one of the scariest moments for any teacher. If you want to teach, you need to be true to what you’re teaching. That is the scariest thing for any teacher. How many of us believe we are perfect? None of us. We will make mistakes; we will have faults; we will sometimes not be true to what we teach. But does that mean I should not teach until I perfect the practice of my knowledge? If you wait until you become perfect, who on earth will be the one to teach? Nobody.

This is the meaning of the verse: “How dare you invite people to do good when you yourselves don’t practice it?” This is a scary warning from Allah. In Surah As-Saff, Allah says, “It is most detestable to Allah that you preach what you don’t practice yourself.” Imagine you talk to people about the value of tahajjud, the power of qiyam al-layl, and yet you never wake up for it. How strong do you think your argument will be? Our scholars say it doesn’t mean someone not perfect in a certain area cannot talk about it. It’s different when someone knows they have a sin and are remorseful, striving for improvement. You don’t have to expose yourself and say, “I don’t do that myself.” Just invite people to Allah and make an effort to improve.

Ali’s Statement

Ali, may Allah be pleased with him, said, “Two people broke my back: a scholar who violates everything he says and an ignorant person trying to be devout.” Some people don’t know how to worship Allah and invent their own practices, thinking it’s good for them. For example, some people now create an atmosphere with burning incense or candles for tahajjud. It’s not haram, but if you need this to achieve spirituality, there’s something wrong. Ibadah should be more than just setting a mood.

Knowledge and Its Side Effects

Knowledge can come with side effects, like medicine with warnings. Sometimes it’s not the fault of the knowledge but how it’s used. There are evil scholars who utilize their knowledge for worldly gain, position, or fame. Abu Huraira narrated that the Prophet (peace be upon him) said, “Whoever learns knowledge to gain worldly enjoyment will not smell the fragrance of paradise on the Day of Resurrection.” Another hadith says, “He who learns knowledge to compete with scholars, dispute with fools, or turn people’s faces towards him is in the fire.”

Some people study Islamic knowledge just to become popular and drop out afterward when they don’t get the fame they were hoping for. They took a spot that could have been for someone truly devoted to seeking knowledge for Allah’s sake.

There are many other traditions on this as well. Some of the predecessors said, “He who regrets the most when death comes is the neglectful scholar.” A scholar is obliged to serve his Islamic obligations and abstain from the forbidden. People differ in this regard. It’s okay for an imam to have a comfortable life. There’s no one standard for being an alim. Imam Ahmad was conservative, while Imam Malik, who started with a difficult life, received gifts from the Khalifa and had a comfortable lifestyle. Annasi yatafawatun (People vary). As long as it’s halal, there is nothing wrong with it.

The Importance of Balanced Living for Scholars

It has been narrated that Sufyan al-Thawri would eat well and say, “If the beast is not given abundant fodder, it does not work.” This is what we were discussing earlier. Imam Sufyan al-Thawri liked to eat well and was not going to deprive himself of that. He would say, “If you don’t feed your horse well, it won’t take you far. My body is my horse. If I don’t feed my body well, I won’t have the strength for tahajjud, teaching, or going to Fajr. I need to sustain my body well.” That was his position.

What about Imam Ahmad? On the other hand, Imam Ahmad ibn Hanbal (may Allah have mercy on him) would endure harsh living conditions to a great extent. The natures of people vary. Do we understand the difference here? So, there is no one standard for being an alim. In our time, unfortunately, it seems that we equate the level of knowledge with how much they have given up from the dunya.

However, an alim might be the richest person on earth but still the most righteous. This is why Ibn Taymiyyah (may Allah have mercy on him) was asked, “Who is better in the sight of Allah: someone who is poor but patient, or someone who is rich and grateful?” What do you think? Is the poor, patient person better, or the rich, grateful person?

The image that usually comes to mind when we think of someone rich is someone disobedient, involved in sinful actions. But for a rich person to be grateful is indeed important. Ibn Taymiyyah (may Allah have mercy on him) said, “The best of the two is the one who is most righteous. Their wealth is irrelevant.” Similarly, when it comes to knowledgeable people, their wealth is irrelevant. Their lifestyle, as long as it’s within halal boundaries, is irrelevant when considering their knowledge.

That’s what he is starting to say here, and inshallah, we will continue our discussion about that next time, by the will of Allah. We’re going to stop here and move on to the next subject. For those who are following with us, inshallah, we’re going to be starting from the book of Imam Ibn Rajab, Jami’ al-Ulum wa al-Hikam, Hadith number 6 from the Arba’een al-Nawawi of Imam al-Nawawi (may Allah have mercy on him).

Hadith Number 6: The Importance of the Heart

The hadith states: “Verily, in the body, there is a morsel of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.”

Ahsan. Read the translation. It is narrated by al-Bukhari and Muslim:

Abu Abdullah al-Nu’man ibn Bashir (may Allah be pleased with him) said: I heard the Messenger of Allah (peace be upon him) saying, “The halal is clear, and the haram is clear, and in between them, there are ambivalent matters which many people do not know. Whoever guards himself against ambivalent matters has gone to the utmost limit in seeking to be clear in his deen and his honor. Whoever falls into ambivalent matters will fall into the haram, like the shepherd who shepherds his flock around forbidden pasturage; he is certain to pasture his flock in it. Surely, every king has his forbidden pasturage. Surely, Allah’s forbidden pasturage is the things He has forbidden. Surely, in the body, there is a lump of flesh; when it is sound, the whole body is sound, and when it is corrupt, the whole body is corrupt. Surely, it is the heart.”

Alhamdulillah rabbil alameen. Salallahu alayhi wa sallam wa baraka nabiyyina Muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathira thumma ma ba’d.

Imam al-Nawawi (may Allah have mercy on him) chose the hadith of al-Nu’man ibn Bashir (may Allah be pleased with him): “I heard the Messenger of Allah (peace be upon him) say, ‘Verily, the halal is clear, and the haram is clear.’ Halal is clear and obvious; haram is clear and obvious.”

“In between them are ambiguous matters.” In between, there are some gray areas, doubtful matters. “Most people do not know them well.” Which means what? There are a few who know them; they are still known to some, but not to the majority.

Q&A

1. Why is humility important when seeking knowledge?

• Answer: Humility allows learners to benefit from a variety of teachers, regardless of their age, popularity, or background. It helps students ask important questions without feeling shy or self-conscious.

2. What relationship should a teacher aim to have with their students?

• Answer: A teacher should treat students like their own children, caring for them and guiding them to be better than themselves. The goal is to nurture their growth and success.

3. Why is teaching for the sake of Allah emphasized in the text?

• Answer: Teaching for the sake of Allah helps ensure that the teacher remains sincere and not driven by financial rewards or praise. It allows the teacher to focus on imparting knowledge without feeling the need to compromise.

4. What is the recommended way for teachers to provide advice and correction to students?

• Answer: Teachers should offer advice generously but be sensitive and indirect when correcting students to avoid damaging the student-teacher relationship.

5. Why should teachers consider the level of understanding of their students when teaching?

• Answer: Discussing complex or controversial topics with those who may not comprehend them can lead to confusion or misguidance. It’s crucial to teach at an appropriate level to facilitate proper understanding and growth.

6. What does practicing what you teach signify for a teacher?

• Answer: Practicing what you teach demonstrates sincerity and commitment, setting a positive example for students. While perfection is not required, striving to embody the principles taught is essential to building trust.

7. How do the lifestyles of scholars vary, and what lesson does this teach us?

• Answer: Scholars’ lifestyles can range from austere to comfortable, depending on their circumstances. The lesson is that wealth or comfort does not determine righteousness; what matters is living within halal boundaries and maintaining gratitude.

8. What does the hadith about the heart teach us in the context of knowledge and behavior?

• Answer: The hadith emphasizes that the heart plays a central role in guiding a person’s actions. If the heart is sound, it leads to righteous behavior; if corrupt, it leads to wrongdoing. Therefore, safeguarding the heart is key to staying clear of doubtful matters.

9. What should teachers avoid when teaching others, according to the text?

• Answer: Teachers should avoid expecting financial compensation or favors from students, scolding students openly, and discussing complex matters that are beyond the students’ comprehension level.

10. How does knowledge misuse have potential side effects, according to the text?

• Answer: Knowledge can be misused for worldly gain, position, or fame. This misuse leads to arrogance, competition, and misguided intentions, which can detract from the true purpose of seeking knowledge for the sake of Allah.