Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~32 minutes

Learning Objectives

1. Understand the Concept of Tazkiyah (Spiritual Purification):
   • Define Tazkiyah and explain its importance in Islam.
   • Recognize the role of knowledge in achieving spiritual purification and how it forms the foundation for proper worship and spiritual growth.
2. Identify the Importance of Knowledge in Islam:
   • Explain why Islamic scholars prioritize knowledge as the starting point in religious teachings and texts.
   • Discuss how knowledge differentiates between acts of worship and ordinary actions.
3. Explore the Qur’anic View on Knowledge:
   • Analyze the Qur’anic verses that distinguish between those who have knowledge and those who do not.
   • Understand the elevated status of scholars in Islam as described in the Qur’an.
4. Analyze the Hadith on Intentions (Niyyah):
   • Explain the significance of the hadith that states “actions are judged by intentions.”
   • Apply the principles of this hadith to various aspects of daily life and worship.
5. Compare the Roles of Scholars and Worshipers:
   • Describe the superiority of scholars over worshipers as explained by the Prophet Muhammad (sallallahu alayhi wa sallam).
   • Understand the analogy of the moon and stars in relation to the roles of scholars and worshipers.
6. Examine the Challenges of Maintaining Sincerity (Ikhlas):
   • Identify the challenges associated with maintaining sincerity in actions.
   • Discuss strategies for overcoming ariyah (showing off) and ensuring pure intentions in worship and daily activities.
7. Recognize the Inheritance of Prophetic Knowledge:
   • Understand why knowledge is considered the inheritance of the Prophets.
   • Discuss the responsibilities and rewards for those who acquire and spread prophetic knowledge.
8. Reflect on the Relationship Between Scholars and the Natural World:
   • Analyze the hadith that describes the natural world’s response to scholars who teach good.
   • Explain how scholars, through their knowledge, contribute to the well-being of the natural world and all its inhabitants.
9. Develop an Understanding of Continuous Spiritual Growth:
   • Explore the concept of spiritual growth in phases, as illustrated by the moon’s phases in the analogy.
   • Recognize the importance of continuously seeking knowledge and applying it in daily life for spiritual advancement.
10. Engage in Self-Reflection and Personal Growth:
    • Reflect on Muta’arif ibn Abdullah’s du’a and its implications for personal sincerity and spiritual discipline.
    • Develop strategies for maintaining sincerity and fulfilling commitments made to Allah (subhanahu wa ta’ala).

Class Summary

The Path to Knowledge and Spiritual Purification in Islam

Islam emphasizes the importance of knowledge as the foundation for spiritual purification, proper worship, and overall growth. Scholars such as Ibn Al-Jawzi, Imam Al-Bukhari, and Ibn Qudamah have always stressed the need to begin one’s spiritual journey with a deep understanding of the faith. Below, I summarize the key insights from their works, which shed light on the role of knowledge in achieving closeness to Allah (subhanahu wa ta’ala).

Why Knowledge is Essential in Islam

Knowledge (ilm) is the bedrock of the Islamic faith. Without the correct understanding, acts of worship and spiritual practices can become misguided. Imam Ibn Al-Jawzi divided Islamic teachings into four key categories:

1. Ibadat (Devotional Acts) – Acts of worship like prayer and fasting.
2. Adat (Habits and Customs) – Everyday actions that are non-devotional.
3. Muhlikat (Destructive Behaviors) – Actions that harm the soul.
4. Munjiyat (Saviors) – Acts that bring salvation and spiritual benefit.

The Qur’an and Knowledge

The Qur’an clearly distinguishes between those who have knowledge and those who do not. In Surah Az-Zumar, Allah (subhanahu wa ta’ala) asks: “Are those who know equal to those who do not know?” The answer is clear—those with knowledge are elevated. Furthermore, Surah Al-Mujadila states: “Allah will elevate those of you who believe and those who have been given knowledge.” This shows the importance of gaining knowledge to elevate one’s status, both in this world and in the Hereafter.

The Superiority of Scholars Over Worshipers

The Prophet Muhammad (sallallahu alayhi wa sallam) emphasized the superiority of scholars. In a famous hadith, he compared the scholar’s rank to that of the full moon, which outshines the stars (worshipers). The Prophet (sallallahu alayhi wa sallam) said: “The superiority of the scholar over the worshiper is like my superiority over the least of you.”This hadith illustrates how the light of knowledge shines brighter and impacts more than personal devotion alone.

Additionally, scholars are considered the heirs of the Prophets, not through wealth, but through the knowledge they impart. This sacred inheritance of knowledge must be acquired and shared with sincerity (ikhlas), purely for the sake of Allah.

The Struggle for Sincerity

Maintaining sincerity in actions is one of the hardest tasks for a believer. As Sahab ibn Abdullah al-Tustari said: “There is nothing harder on the nufs than ikhlas because it has no portion from it.” True sincerity means doing actions solely for Allah’s pleasure, without seeking recognition or praise from others. The struggle to keep one’s intentions pure is ongoing, but it is what separates acts of worship from simple habits.

The Role of Knowledge in Achieving Spiritual Growth

Spiritual purification, or Tazkiyah, cannot be achieved without knowledge. Acts such as prayer, fasting, and charity must be grounded in a proper understanding of the deen to be valid. Furthermore, the scholar who spreads knowledge is blessed by Allah, the angels, and even the animals on earth and in the sea. Their role is not just to worship, but to educate others, ensuring that their knowledge benefits all of creation.

Conclusion: Knowledge as a Path to Allah

In Islam, knowledge is not just a pursuit but a means to attain closeness to Allah (subhanahu wa ta’ala). The Prophet (sallallahu alayhi wa sallam) reminded us that “Whomever Allah wishes well for, He gives him understanding in the religion.” Therefore, seeking knowledge with pure intentions is a journey that elevates both the individual and those around them. May we all strive to be among those who seek and share beneficial knowledge, earning the pleasure of Allah.

Full Transcript

The following is fully transcribed with edits for ease of reading using both AI and human editing. Please note any errors found in the comments below, inshaAllah.

Introduction to Ibn Al-Jawzi’s Minhaj Al-Qasideen

In this lecture, I will summarize the book of Ibn Al-Jawzi, Minhaj Al-Qasideen, which is the path to Allah (subhanahu wa ta’ala). This book is for those who are on the journey to Allah (azza wa jal). The last thing we discussed was how Ibn Al-Jawzi described his book, dividing it into four categories or subjects.

The first one he called Rub’ Al-Ibadat (the quarter of Ibadat), which means these are the devotional acts. The second is Rub’ Al-Adat (the quarter of Adat), which refers to non-devotional acts, like habits and customs. The third is Rub’ Al-Muhlikat (the quarter of destructive behaviors and actions). And finally, the last one is Rub’ Al-Munjiyat (the quarter of the saviors), which covers the chapters on actions that will save you.

The Significance of Knowledge in Islam

Why Knowledge is the Foundation of Spiritual Purification

He begins by discussing Kitab Al-Ilm (the book of knowledge). The subject of knowledge is essential, and we will discuss why exactly it is so important to begin with. Even if you look at the book of Imam Al-Bukhari (rahimahullah), when he started collecting the hadith of Rasulullah (sallallahu alayhi wa sallam), among the early books he also began with Kitab Al-Ilm, the chapter on knowledge.

Why is the chapter on knowledge so important? The theme of the book itself is Tazkiyah, which means the purification of the nufs. The purification of the nufs has to be based on solid knowledge. Otherwise, if you don’t have proper knowledge, what will happen? You will go astray. You will start behaving and acting according to your own personal taste. Unfortunately, many people, without proper knowledge, try to worship but end up going astray. And if you have knowledge that you’re not benefiting from, meaning it’s not translating into action, that’s also harmful.

That’s why Imam Ibn Qudamah (rahimahullah) and others, including Ibn Al-Jawzi and Imam Al-Ghazali (rahimahullah jami’an), always begin with the subject of knowledge. They say if you want to reach the level of Tazkiyah, if you want to have spiritual discipline and elevate yourself in spirituality, it has to start with knowledge. Why? He will speak about this, insha’Allah. We will read from the book of Ibn Al-An’am. Those who have the book, this will be the first chapter on knowledge, starting on page number 15.

The Qur’an and the Value of Knowledge

Starting with the Word of Allah

Bismillah walhamdulillah wa salatu wa salam wa rasoolillah. The first foundation is on knowledge, section one, on the excellence of knowledge. Allah, the Most High, said, Say, are those who know equal to those who do not know?

Imam Ibn Qudamah (rahimahullah) begins with the Qur’an, as is the custom of the ulama. Whenever they discuss any chapter or discipline, they begin with the words of Allah (subhanahu wa ta’ala). This is a lesson for you and me. If you ever want to give a khatira (reminder), a talk, or a khutbah (sermon), it’s not about you; it’s about the knowledge you’re using to convey to the people. The proper knowledge comes from the ultimate source for Muslims, the word of Allah (subhanahu wa ta’ala). So, whenever you start anything, make sure to include ayat (verses) from the Qur’an.

Sometimes, you find speakers who speak for hours, or maybe 10 or 15 minutes in a khatira, and it’s beautiful and sweet. But they never incorporate any ayah from the Qur’an. They only talk about their personal experiences, tastes, and sometimes quotes from the ulama and others. But you should begin with the words of Allah (subhanahu wa ta’ala) first and foremost.

The Verses of Knowledge in the Qur’an

Here, Imam Ibn Qudamah (rahimahullah) quoted two ayat. The first one, from Surah Az-Zumar, where Allah (subhanahu wa ta’ala) says, Are they equal, those who know and those who know not? The question is rhetorical; Allah (subhanahu wa ta’ala) isn’t asking you for an answer. He’s asking you to reflect on it, meaning absolutely they are not equal. Allah (subhanahu wa ta’ala) is inviting you to be among those who are knowledgeable. Those who have knowledge, because Allah says they are not equal, those who know and those who do not.

The second ayah is from Surah Al-Mujadila, where Allah (subhanahu wa ta’ala) says, Allah will elevate in ranks and status above others those who are among you who have faith and those who have knowledge. This verse speaks about the reward of those with knowledge. He says, Allah (subhanahu wa ta’ala) will elevate in ranks those who have faith and knowledge. What does that mean? Being a believer, Alhamdulillah, is what Allah commands you to do. But being knowledgeable among believers is a status that is high and above.

This explains what we will discuss later in Jami’ ul-Ulum wal-Hikam, the hadith of Jibreel. When the Prophet (sallallahu alayhi wa sallam) described Islam to Jibreel, he mentioned three things: Islam, Iman, and Ihsan. He asked, What is Islam? What is Iman? What is Ihsan? These are three levels you ascend in knowledge, practice, and spirituality. You become a Muslim by declaring La ilaha illallah, Muhammadun rasulullah. You become a Mu’min through practice, and you reach a high level of ibadah with Ihsan when you attain that spirituality. Here, Allah (subhanahu wa ta’ala) invites each of us to be among those who will be in high ranks simply by acquiring proper knowledge.

The Superiority of Scholars in Islam

Ibn Abbas on the Degrees of Scholars

In his commentary on the above-cited verse, Ibn Abbas said, The scholars have degrees over the devotees by 700 levels. The distance between each level and the one next to it requires 500 years of traveling. Allah, the Most High, said, Innama yakhsha Allah min ‘ibadihi al-‘ulama’.

Imam Ibn Qudamah (rahimahullah) quoted Ibn Abbas (radiAllahu anhu) to explain the previous ayah from Surah Al-Mujadila about the ranks of the scholars and people of knowledge. Ibn Abbas (radiAllahu anhu) said, The scholars among the believers are high in ranks, by how many degrees? He said 700 degrees. Between each two degrees is the distance of traveling 500 years. Can you imagine traveling 500 years continuously, non-stop, with no breaks? It would take you far beyond anything we can imagine.

But the question arises: Where did Ibn Abbas get this information from? Is it a hadith? This is what the ulama refer to as an athar. An athar can be a hadith from the Prophet (sallallahu alayhi wa sallam), a report from a Sahabi (radiAllahu anhu), or from the Salaf (early generations of Muslims). Here, we have a statement from a Sahabi, Ibn Abbas. But is it a hadith? When we say it’s a hadith, we mean it’s attributed to the Prophet (sallallahu alayhi wa sallam). However, Ibn Abbas did not attribute this statement to the Prophet (sallallahu alayhi wa sallam).

The Status of a Sahabi’s Statement

There’s a debate among the ulama regarding the status of a Sahabi’s statement. If a Sahabi says something related to the unseen, ‘ilmul ghayb, the assumption is that they most likely got it from the Prophet (sallallahu alayhi wa sallam). Thus, the statement of a Sahabi is given a level of authenticity almost equal to a hadith. Other ulama argue that unless the Sahabi clearly states that they got it from the Prophet (sallallahu alayhi wa sallam), it should not be treated as such.

So, a statement like Ibn Abbas’s, about the levels of the ulama being 700 degrees apart with 500 years of travel between each, is a specific reward. We don’t know from the Prophet (sallallahu alayhi wa sallam) that these ranks are that many or that there is such a distance between them. Could this be the words of Ibn Abbas himself, his interpretation? We know that Ibn Abbas holds a special status because the Prophet (sallallahu alayhi wa sallam) made du’a for him. The Prophet (sallallahu alayhi wa sallam) called him turjiman al-Quran (the true interpreter of the Qur’an) and made du’a: O Allah, give him understanding in the deen and teach him the interpretation of the Qur’an. So, when the ulama cite Ibn Abbas, as long as the narration is authentic, they accept it because he is considered one of those inspired with the meanings of the Qur’an.

However, the main point is that Allah (subhanahu wa ta’ala) will certainly favor the ulama among the believers far beyond what we might expect. This should serve as an incentive for each of us. Being a scholar is an opportunity open to everyone, and scholars exist at different levels. But the important thing is to have the intention to be sincere, to seek knowledge properly, to act upon it, and then to invite others to it. If you don’t do it for this purpose, that knowledge may eventually disappear.

The Conscious Fear of Allah: Khashya vs Khawf

Imam Ibn Qudamah (rahimahullah) continues by mentioning the ayah from Surah Fatir: Innama yakhsha Allah min ‘ibadihi al-‘ulama’. Allah (subhanahu wa ta’ala) says, Only those who have knowledge among His servants truly fear Allah. The word used in the translation is fear, but in Arabic, the word khashya has a different connotation. The word for fear in Arabic is khawf. What does khawf mean? It simply means being afraid, often of what you don’t know. For example, we get scared when we don’t know what’s behind a wall when we hear a noise, because we don’t know what’s going on.

Khashya, on the other hand, is a conscious fear. It means you are aware of what you’re scared of, but it’s not just an absolute fear. There’s an element of awe and love in that fear. That’s khashya. For instance, young children might fear their parents but still love them and seek their approval. That’s more like khashya. But when you’re afraid of a snake or an animal that might harm you, that’s general fear.

So, when Allah (subhanahu wa ta’ala) says innama yakhsha Allah min ‘ibadihi al-‘ulama’, He’s referring to a conscious, knowledgeable fear. This kind of fear is based on understanding Allah’s attributes, His reward, and His punishment. The more you know about Allah (subhanahu wa ta’ala), the more you develop a proper estimate of Him, and the more this fear (khashya) should enter your heart.

The Value of Understanding the Deen

The Prophet’s Hadith on the Blessing of Understanding Religion

Muawiyah ibn Abi Sufyan (radiAllahu anhu) narrated that he heard the Messenger of Allah (sallallahu alayhi wa sallam) say: Whomever Allah wishes well for, He gives him understanding in religion. This hadith is found in both Bukhari and Muslim. The Prophet (sallallahu alayhi wa sallam) said, If Allah wishes good for someone, He gives them understanding in the religion.

This hadith is one of those that the ulama say is among the top four hadith that the entire nation, the entire Ummah of Muhammad (sallallahu alayhi wa sallam), revolves around. So, if Allah wishes good for someone, He grants them understanding of the religion.

The Two Types of Allah’s Will

This will of Allah (subhanahu wa ta’ala) is one of two types. It could be the general will of Allah (azza wa jal), meaning He has given people the opportunity to choose whether to be among those who learn or not. You choose to be among the learned, you get the pleasure and reward of this hadith. But if you choose otherwise, it’s still within Allah’s will, but you miss out on this reward.

The second thing to note is that when the Prophet (sallallahu alayhi wa sallam) says mayyurdu lillahi bihi khayra, he’s referring to the ultimate good that people seek in this world and the Hereafter. The Prophet (sallallahu alayhi wa sallam) made it very inclusive. He didn’t specify what kind of good; he left it open. Is it good for the dunya as well? Absolutely. If you study the deen, even if your intention isn’t solely for the dunya, Allah may still bring the dunya to your feet as a result of your knowledge.

The Benefits of Understanding the Deen in This World and the Hereafter

That’s part of the good you receive from understanding the deen of Allah (subhanahu wa ta’ala). Sometimes, understanding the deen gives you peace and tranquility, helping you navigate the difficulties of this life. For example, when others are anxious and fearful, a person with proper knowledge remains calm because they know how to handle life’s challenges. In terms of the Hereafter, Allah will raise these people to high ranks among those who have faith.

So, the Prophet (sallallahu alayhi wa sallam) is saying that if Allah wills good for someone, He grants them understanding of the religion. The word fiqh here, in its literal translation, means understanding things as they are intended. It’s about seeing beyond the surface, understanding the deeper meaning, and applying that understanding in practice. The best type of knowledge that will give you this status is religious knowledge—knowledge of Allah (subhanahu wa ta’ala), the Hereafter, the meaning of this dunya, the Prophet (sallallahu alayhi wa sallam), Jannah and Jahannam, and the Qur’an.

There’s no doubt that non-religious knowledge is valuable too, but here’s the difference: religious knowledge is sought for its essence because it brings you closer to Allah (subhanahu wa ta’ala). Non-religious knowledge doesn’t necessarily bring you closer to Allah unless you have the right intention with it. That’s why we see nations more advanced than us in terms of the dunya—they have technology and a better understanding of science, but they are far from Allah (subhanahu wa ta’ala).

So, that knowledge in itself does not bring them closer to Allah (azza wa jal). But for a believer, if you take that knowledge with good intentions, it will bring you closer to Allah. But religious knowledge, if you have pure intentions, naturally brings you closer to Allah because it teaches you about Allah (azza wa jal), the dunya and the akhira, the Prophet (sallallahu alayhi wa sallam), and Jannah and Jahannam.

The Dangers of Avoiding Religious Knowledge

But then comes the question: What does it mean if Allah does not will good for someone? This hadith implies a dangerous threat: if Allah does not will good for someone, they will never have a proper understanding of the deen. Some people are content with their current level of knowledge, thinking they know enough. They settle for a low level of knowledge, not wanting to upgrade or take it to the next level. They’re satisfied where they are. May Allah forgive them and accept from them, ameen. But that’s the knowledge of the Bedouin—the Bedouin who came to the Prophet (sallallahu alayhi wa sallam) and asked what he needed to know about the deen. The Prophet (sallallahu alayhi wa sallam) gave him the basics, and the Bedouin asked if he needed to do anything more. The Prophet (sallallahu alayhi wa sallam) said no, unless he wanted to add more. The man said, I’m satisfied with that. I’ll take all of this and no more. I won’t take away from it, and I won’t add to it. That is the deen of the Bedouins.

But for students of knowledge, you have to upgrade yourself by pursuing knowledge that will make you among those whom Allah (subhanahu wa ta’ala) wills good for. Some people avoid religious knowledge because they’re afraid it will become evidence against them. They say they’d rather stay ignorant than learn something new because they feel obliged to practice more. What an unbelievable misunderstanding! La hawla wa la quwwata illa billah. They prefer to remain ignorant, thinking it’s better than learning something new. No, I will take my chances. I will learn more because I hope that knowledge will encourage me to do more, to change my heart, to make me softer, and to excite me about practicing even more.

Staying in a state of ignorance is dangerous because you don’t know where it will lead you. Being ignorant at that level is perilous. So, make sure to encourage yourself to do more, insha’Allah. The Prophet (sallallahu alayhi wa sallam) made it very clear: if Allah wills good for anyone, He grants them understanding of the religion.

The Superiority of Scholars Over Worshipers

The Hadith on Scholars and Worshipers

Abu Ma’ma (radiAllahu anhu) relates: Two men were mentioned before the Messenger of Allah (sallallahu alayhi wa sallam)—a worshiper and a scholar. The Messenger of Allah (sallallahu alayhi wa sallam) said: The superiority of the scholar over the worshiper is like my superiority over the least of you. Then the Messenger of Allah (sallallahu alayhi wa sallam) said: Indeed, Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole, even the fish, pray for the ones who teach good to people.

This is one of the most beautiful hadith that the ulama often bring up when discussing knowledge. The Prophet (sallallahu alayhi wa sallam) spoke about two people—a abid (devotee) and a scholar. A abid is someone who has a very soft heart, always crying, with their mind always on the akhira. They are always engaged in ibadah, fasting, praying tahajjud, reading the Qur’an, and doing adhkar—always focused on the akhira. And then there’s the alim (scholar), whose knowledge benefits not just themselves but everyone. They learn to spread the deen of Allah (subhanahu wa ta’ala) because they know it’s their duty to educate others about what Allah revealed.

The Prophet (sallallahu alayhi wa sallam) made a comparison: The superiority of the alim over the abid is like my superiority over the least of you. This is a very important statement from the Prophet (sallallahu alayhi wa sallam). He said the status of the alim in terms of preference and virtue is equal to the Prophet (sallallahu alayhi wa sallam) over the sahaba (radiAllahu anhum). There’s no comparison between the Prophet (sallallahu alayhi wa sallam) and the sahaba. Now imagine the Prophet (sallallahu alayhi wa sallam) saying the status of the alim in your time is like my status over the sahaba.

That’s a very important status. But it’s not by virtue of knowing it that you want to pursue it. No, Allah (subhanahu wa ta’ala) grants that status as a result of you pursuing knowledge with the proper intention. You become an alim by the blessing of Allah (subhanahu wa ta’ala), who will elevate your status in this world and the Hereafter, just as He elevated the status of the Prophet (sallallahu alayhi wa sallam) over the sahaba.

Then the Prophet (sallallahu alayhi wa sallam) explained: Indeed, Allah, the angels, the inhabitants of the heavens and the earth, even the ant in its hole, even the fish, pray for the ones who teach good to people.

Why Animals and Creation Pray for the Scholars

Why do you think the animals, whether on land or in the sea, pray for the knowledgeable person? Because you, as a scholar, will not harm them. You have the taqwa of Allah (subhanahu wa ta’ala), which prevents you from hurting animals. And what do you do? You educate people. You teach them not to harm these animals.

In a society based on greed, where there’s no fear of Allah (subhanahu wa ta’ala), there’s no limit to hunting, overconsumption, and killing animals for no reason. Poaching in some countries, where animals are killed for their skin, bones, or horns, leads to waste and extinction. All of this happens because these people don’t have the knowledge from the ulama that teaches them this is wrong.

The Prophet (sallallahu alayhi wa sallam) said that when the animals see an alim, they make du’a for that alim. Don’t we all need that du’a? We need du’a from anyone and anything that can make du’a for us. By His mercy, Allah (subhanahu wa ta’ala) allows all these animals to make du’a for the alim, enabling them to pray for you. Even the animals, as you walk by, and you teach people in the park not to harm or step on them, will make du’a for you.

Among the ulama, Allah (subhanahu wa ta’ala) and His angels bless and make du’a for those who seek forgiveness for you. What a great virtue!

The Scholars as Heirs of the Prophets

In another hadith, the Prophet (sallallahu alayhi wa sallam) said: The superiority of the scholar over the worshiper is like the superiority of the full moon over the rest of the planets. The scholars are the heirs of the Prophets. The Prophets do not leave behind wealth or inheritance, but rather they leave behind knowledge. Whoever acquires this knowledge acquires abundant good fortune.

This hadith is very important, and I want to explain it clearly because it touches on spirituality and etiquettes with the ulama. The Prophet (sallallahu alayhi wa sallam) compared the alim to the abid by saying the scholar’s superiority is like that of the full moon at night over the other planets. The term “planets” actually refers to stars.

Now, why did the Prophet (sallallahu alayhi wa sallam) compare the alim to the abid by using the moon and not the sun? We know the moon in itself is a dark object. Where does the moon get its light from? It’s a reflection. It’s a reflection of the sun. Those stars that you see around, what are they? Burning objects, like the sun.

Even though the stars have energy for themselves, like the sun, when the moon is full, it overshadows everything, covering all the fancy, energetic stars. The ulama say that knowledge is a reflection. What makes the moon beautiful is the reflection from the sun. As an individual, you are just like anyone else. What makes you different is the reflection of knowledge on you. If that knowledge doesn’t reflect in your actions and behavior, there’s no meaning to it. So, it’s very important for us when we learn to apply it as much as we can so the reflection of knowledge can be seen and recognized. The virtue of that reflection of knowledge will overcast everything behind it.

Knowledge as a Reflection

The second point is that the virtue of the alim is not in his essence as a human being. It’s in the fact that he has knowledge that he can share with others. In some mystical movements in Islam, like the Sufi order, they give certain individuals virtues beyond what they should have, with excessive love and practice with them. The belief is that these individuals are virtuous for who they are, not for being an alim.

But as Ahl al-Sunnah wal-Jama’a, according to the Prophet (sallallahu alayhi wa sallam), an alim is not virtuous because of who he is, but because of what he is—being an alim and a scholar. So, do not exaggerate your love or actions towards them. Unfortunately, some people go beyond proper respect, seeking physical blessings from individuals. This is only for the Prophet (sallallahu alayhi wa sallam). It’s okay to respect your ulama, for example, by carrying their books, opening the door for them, or bringing them water. But don’t go beyond that to the point of humiliation, thinking they have powers that can benefit you beyond their knowledge. This is not supposed to happen.

The Prophet (sallallahu alayhi wa sallam) is teaching us that the moon is dark in itself but is virtuous because of the knowledge that reflects on it. The third point is that the moon grows in phases. The moon is not always full, and this is exactly the status of ulama. Some ulama shine a little, others shine a lot, and some are like the full moon.

As you grow in knowledge, you also grow in phases. The more knowledge you acquire, the more it reflects on you and others. If you want to be among the high-ranking ulama, you have to learn and practice what you learn. It gets harder and harder to always remember and practice what you learn, but that’s what makes you different and distinguished among people.

Conclusion: The Scholars as the Heirs of the Prophets

May Allah (subhanahu wa ta’ala) make us among those ulama, ameen. Finally, the Prophet (sallallahu alayhi wa sallam) said that the ulama are the heirs of the Prophets. What did they inherit from the Prophets? He said they did not inherit dinar or dirham (gold or silver), but they inherited knowledge. Whoever takes that inheritance has taken a great deal of good.

So, what do we take from the ulama? We take knowledge from them. We take their jobs. What was the job of the Prophets? Da’wah (calling to Islam). So, you have to do that as well. We also inherit from the anbiya the trials, difficulties, and hardships. The Prophet (sallallahu alayhi wa sallam) said in a hadith: The most severely tested people are the Prophets, then those who are closest to them, and so on. The more you go into the field of knowledge, the more likely you will be tested. You inherited that by taking yourself on the path of the anbiya. May Allah (subhanahu wa ta’ala) make it easy for all of us, ameen.

Q&A

Q&A for Active Recall

1. What is Tazkiyah and why is it important in Islam?
   • Tazkiyah refers to the purification of the nufs (self/soul). It is important because it is the process of spiritual purification and discipline, which leads to higher levels of spirituality and closeness to Allah (subhanahu wa ta’ala). Proper knowledge is essential for Tazkiyah to ensure that worship and actions are performed correctly and sincerely.
2. Why do scholars like Ibn Al-Jawzi and Imam Al-Bukhari begin their works with the subject of knowledge?
   • They begin with the subject of knowledge because knowledge is the foundation for all other aspects of the faith. Without proper knowledge, individuals can easily go astray in their worship and practices. Knowledge helps differentiate between acts of worship and ordinary actions, ensuring that one’s intentions and actions align with Islamic teachings.
3. According to the lecture, how does the Qur’an distinguish between those who have knowledge and those who do not?
   • The Qur’an states that those who have knowledge are not equal to those who do not. Knowledgeable individuals are elevated in ranks by Allah (subhanahu wa ta’ala) and are regarded as having a higher status both in this life and the Hereafter.
4. What is the significance of the hadith that mentions “actions are judged by intentions”?
   • This hadith underscores the importance of intentions in determining the validity and reward of an action. Whether an action is considered an act of worship or simply a routine activity depends on the intention behind it. This principle applies to all aspects of life, making it a foundational concept in Islamic teachings.
5. How does the Prophet Muhammad (sallallahu alayhi wa sallam) describe the superiority of scholars over worshipers?
   • The Prophet Muhammad (sallallahu alayhi wa sallam) described the superiority of scholars over worshipers by comparing it to his own superiority over the least of his companions. This analogy highlights the immense value of knowledge and its role in guiding and benefiting the entire community.
6. What challenges are associated with maintaining sincerity (ikhlas) in one’s actions?
   • Maintaining sincerity is challenging because the nufs naturally desires recognition and reward. Ikhlas requires doing actions solely for the sake of Allah, without seeking worldly benefits or praise. This struggle is ongoing, as ariyah (showing off) can manifest in different forms, making it difficult to keep intentions pure.
7. Why is knowledge considered the inheritance of the Prophets, and what does this mean for those who acquire it?
   • Knowledge is considered the inheritance of the Prophets because they did not leave behind material wealth, but rather the knowledge of the deen (religion). Those who acquire this knowledge are seen as inheriting a great deal of good, taking on the responsibility of spreading and preserving the teachings of Islam.
8. What is the significance of the moon and stars analogy in the context of scholars and worshipers?
   • The moon and stars analogy illustrates that just as the moon reflects the light of the sun and overshadows the stars, scholars reflect the light of knowledge and overshadow ordinary worshipers. The analogy emphasizes that knowledge is a reflection that enhances the value of an individual, just as the moon’s light enhances its beauty.
9. How do animals and the natural world relate to the virtues of scholars according to the hadith?
   • The hadith mentions that even the animals, the inhabitants of the heavens and earth, pray for the scholar who teaches good to people. This is because scholars, through their knowledge and taqwa (consciousness of Allah), refrain from harming the natural world and educate others to do the same, which brings about blessings and prayers from all of creation.
10. What did Muta’arif ibn Abdullah’s du’a signify about the struggle with sincerity?
    • Muta’arif ibn Abdullah’s du’a reflects the struggle with maintaining sincerity. It shows the difficulty in consistently fulfilling promises made to Allah and the challenge of keeping intentions pure, as the nufs often mixes worldly desires with what should be sincere acts of worship.