Lubaab'l Al Madkhal

SANKORE'
Institute of Islamic - African Studies

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E-Mail: www.sankore.org
In the name of Allah the Universally Compassionate the Minutely Merciful, may
Allah send blessings upon our Master Muhammad, his family and Companions and give
them much peace.
Says, the sinful, the flawed, needy one of the pardon of Allah, Abdullahi ibn
Muhammad ibn Uthman, may Allah forgive them All praises are due to Allah who
exalted the People of the Deen and the Followers of the Sunna, who humiliated the
people of disbelief and the followers of heretical innovation. May Allah send blessings
upon His Prophet, Muhammad, his family, Companions, and those who follow them and
behave in accordance with their courtesies until the Day of Requital.
To continue: this is the book called
The Essence of the Introduction (Lubab-Al-Madkhal)
Into the Courtesies of the People of the Deen and Erudition
I have extracted it from the book of Muhammad ibn Muhammad al-Àbdariyy al-
Faasi, who was known as Ibn al-Hajj, which he named Kitaab1 l-Madkhal regarding the
advancement of social behavior by means of the improvement of intention and a warning
regarding some of the heretical innovations.2 Hence, collected in this summary will be a
reference into the above mentioned al-Madkhal3, either literally or figuratively in the
spirit of its meaning. The majority of what this study will discuss will be those matters
around which the ordinances of the Deen revolve. They are seven: [1] the scholar
(alìlm); [2] the student (muallim); [3] the Imam; [4] the Caller (al-muadhdhin); [5] the
educator (al-muàddibu); [6] the freedom fighter (al-mujaahid); and [7] the one
recognizing his destitution and solely dedicated to worship (faqeer).
I have arranged each of these, into its own-segmented chapter in order that you
may examine whichever one you desired. You can, thus, behave with the etiquettes of
whatever of these social disciplines you find therein.
I ask Allah to benefit its author, its transcriber, its reader, and everyone who
perceives it with contentment. Allah is the one whom assistance is sought from!
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Here ends folio 2 of manuscript A after 14 lines of Arabic colophon.
2
Abu Àbdullah Muhammad ibn Muhammad ibn Muhammad al-Àbdaariy, Kitaab l-Madkhal Fi
Tanmiyya l-A`maal Bi Tahseen n-Niyaat wa at-Tanbeeh Àla Ba`dil-Bidi`, Daar l-Fikr, Beirut, 1953.
3
Here ends folio 1 of manuscript A after 14 lines of Arabic colophon
1
Section Regarding the Scholar, His etiquettes, and His intentions
We begin with the scholar because scholarship is the greatest of all the remaining
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six practices. The reason for this is that they all refer back to what is underneath his
judgment. The foundation for this is his words, may peace be upon him,5 Knowledge is
the leader and actions are its followers. Therefore, the first thing that one should be
scrupulous in is the improvement of his intention in the area of education by embodying
what Allah commanded by His words: And when Allah took a covenant with those who
were given and possess the Book, to explain and clarify it for mankind and to not conceal
it. By doing so he embodies his words, upon him be peace, Deliver the message from
me even if it is only a verse. And by his words: So let those presently witnessing it
deliver it to those who are yet absent.
The scholar should intend to act in accordance with everything he knows. This is
based upon his words, upon him be peace: It was revealed to one of the Prophets,
saying: Say to those who learn things without acting in accordance with them, and to
those who seek after this worlds life by means of the actions of the Hereafter: It is I that
you are attempting to deceive and it is with Me that you are jesting.
The most important of his affairs6 should always be to follow7 the Salaf, whom
the lawgiver distinguished with virtues far above others, although other generations have
had and will have much blessings and good. The foundation of this is based upon his
words: The best generation is my generation, then those who follow them, and then
those who follow them. This is because Allah distinguished them in establishing the
Deen by means of fighting in the presence of His Prophet, assisting him, protecting him,
humiliating the disbelievers, exalting al-Islam, and the Preservation of the Quran, which
descended in installments until not a single letter was lost. They conquered the lands and
preserved the prophetic traditions of their Prophet.
When their time had passed, they were succeeded by the Taabiùun, may Allah be
pleased with them. They then collected those prophetic traditions8 that had been
dispersed, which allowed them to begin making the issues of the divine law precise.
Finally, they were able to receive legal judgments and Quranic exegesis directly from the
Companions. Consequently, this second generation attained a generous share in
establishing this Deen, by seeing those who directly seen the Prophet, may peace be upon
him.
Then they were succeeded by the Taabiù-Taabièen, which was the generation of
the imitated9 jurist to whom others refer back as a reference. This generation found the
Quran already gathered, and the prophetic traditions accurate. They thus set out to collect
those prophetic traditions that were still dispersed. They began to pull out the
jurisprudence from the Quran and the prophetic traditions. They also extracted from
these those beneficial lessons and legal judgments in conformity with its foundational
principles and common sense. Because of this, they were able to record the canonical
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Here ends folio 2 of manuscript B after 18 lines of Arabic colophon
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Here ends folio 3 of manuscript B after 19 lines of Arabic colophon.
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books necessary for government administration and they removed the difficult and
problematic issues in the Deen. Subsequently, they created legal branches10 from the
principles of the divine law by clarifying and explaining the foundational principles and
referencing these legal branches back to it. They were, thus, able to arrange and classify
the issues of the Deen, allowing them to attain an exclusive status in establishing this
Deen.
Accordingly, nothing remained for those generations who came after them to
establish. Rather, there was nothing left for them to do except follow their Way. As a
result, if a subsequent generation emerges with a jurisprudence that is not in conformity
with the jurisprudence of the Salaf, then it will be thrown back at them. However, as for
extracting legal decisions from those benefits other than those related to Divine Law, this
is acceptable.
It is also necessary for the scholar to keep company with those who can help him
maintain truthfulness and noble character and assist him in avoiding arrogance and
conceit. He should see himself in delivering knowledge undeserving of that, and he
should see himself as the least of the servants of Allah and the most impoverished of
them in teaching. When he sits with his brothers, he should do so to guide them to
conceal11 any difficulty from them.
He is obligated to preserve this noble position in order for it not to be
contaminated with those matters that are contrary to the Deen, heretical innovations or
heedlessness about the Sunna; and in order to avoid heretical innovations and those who
narrate them. It is essential that he not pass by a gathering of knowledge without
encouraging them follow the Sunna and commanding them to avoid heretical
innovations.
It says in the al-Madkhal: It is upon this that the above mentioned assemblies of
knowledge are agreed. There is no doubt that this is incumbent during these days for
everyone who speaks about even a single issue12 in the Deen aside from the other issues
because of the increase in heretical innovations and evil in these times of ours. They have
become like they are the practices of the deen. Or that it is from an obligatory matter for
us to follow the narrations of one who errs13, forgets, and is heedless from the new
people. This will establish a proof that will be thrown back at him. Thus, when someone
comes altering what we have practiced from these matters, showing dislike for what we
are doing, and we say: we are going to have a good opinion of him because of the respect
he has in our hearts. And this is scrupulous piety because So-and-so has giving us a legal
decision permitting such a matter but if the one seeking to alter our affairs is from those
whom we do not know, not accept, then we will judge him with what he does not
consider. All this is pure ignorance because it is not permissible to follow blindly any
human being except one who is infallible, meaning by that the one entrusted with the
sharià, or those about whom the possessor of infallibility testified regarding their
excellence from among the first, second and third generations. This is true by his words,
upon him be peace: The best of generations is my generation, then those who follow
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them, and then those who follow them14. It was said to him, Whats left after the
above-mentioned generations you mentioned? He signaled with his hand, meaning
nothing. Thus, whoever comes after these generations with heretical innovations and then
claims that it is highly recommended and then comes with evidence outside of the
principles of the Salaf, then that will be thrown back at them and it will not be accepted.
Here ends what was abridged from it.
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The scholar must begin first by transforming himself, then after that, he should
work on transforming others. He also said: It is not incumbent upon him to actually
change the matters that should be altered. It is only incumbent upon him to speak openly
about it. He should mention the legal judgment about it. For if, it is listened to then what
is intended will be achieved. However, if what he says is refused then he has established
an excuse for himself with Allah and he has established what is obligatory upon him and
is safe from anyone connected to it. It has been narrated: On the Day of Judgment a man
will be connected15 to a man that he does not know, and he will say to him: What is with
you? I have never seen you before! The man will respond: On the contrary! You saw
me one day doing some evil and you did not attempt to change it from me. This is
indeed a danger which few are safe from, when it befalls. Thus by speaking out one is
redeemed from its harm. This is because speaking out against it causes no personal
difficulty. The majority of the detestable acts done in these times of ours pose no
difficulty on the scholar, nor do they have any fear when one speaks out against them.
However, the scholars only neglect speaking out against these evils when they see them,
simply because their souls have became comfortable with these destructive customs that
they found their fathers upon, even though it was the cause of the destruction of those
communities from before. Here ends what he said in an abridged form, so examine the
al-Madkhal, where he has discussed this at length. He also said: There is no doubt that
we have all of the abundant reasons for Divine punishment to come down16 for the most
part, except for those whom Allah protects.
Section
It is incumbent upon the people of scholarship that the place of instructions be the
masjids. This is superior to giving instruction in the home or the school due to the
universally accepted benefit it brings to all the people, since the masjids is their place of
gathering. This is completely different for the house and the school, since no one comes
to them except those who specifically desire instruction. This is also in conformity with
the practice of the Salaf, may Allah be pleased with them. This is so except where there is
a necessity and the necessities have their rulings. Thus, when the scholar sits in the
masjids, it is highly recommended that he be distinct for the people so that the oppressed
and others could reach him. His assembly should be an assembly of remembrance and
knowledge that has been narrated in sound prophetic traditions that praise knowledge,
like his words, may peace be upon him: The assembly of knowledge in the eyesight of
Allah 17is superior to worshipping Allah for a thousand years in which a person does not
disobey Allah18 for a single moment.
It says in the al-Madkhal: Our scholars have mentioned that the remembrance
and referenced assemblies in these prophetic traditions are the assemblies of knowledge,
which are the assemblies in which the permissible and the prohibited are taught. Is this
permissible or not? How to make ablution and what is obligatory, sunnan, highly
recommended, reprehensible, and forbidden in it. How to perform the prayer and what is
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Here ends folio 5 of manuscript B after 19 lines of Arabic colophon and folio 10 of manuscript A after 14
lines of Arabic colophon.
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obligatory, sunnan, highly recommended, reprehensible, and forbidden in it. How to
conduct marriage and what is obligatory, sunnan highly recommended, reprehensible,
and forbidden in it. How to buy and sell, what is obligatory, sunnan, highly
recommended, reprehensible, and forbidden in these, and other than these from legal
judgments19, such as movements, stillness, verbal expressions, and silence. All these are
obligatory upon you to learn.
It is highly recommended to cite the references in these issues, the Quranic
verses, the traditions of the Messenger of Allah, may Allah bless him and grant him
peace, and the actions of the Companions, may Allah be pleased with them. It is
necessary for the scholars today, rather it is obligatory upon him not to look into those
customs, which we rely upon and which we take confidence in, because our ancestors
have relied upon them in the past. They should not do this because they were in
heedlessness, forgetfulness, and error. Rather, he should examine the foregoing
generations, which have been mentioned. This was mentioned in the al-Madkhal. This
means the generations of the Companions, the Tabiùun and the Tabiù at-Tabièen. It is
incumbent upon the scholar if he is well known and a person, to whom people refer, that
he not get used to the people coming to him with legal questions. Rather, he should
simply command them to go20 to other jurist and question them.21 This is in order that he
not give them legal judgments and there then occurs harm when he dies, and the affairs
between them stop with him with them not knowing the affairs of their religion, except
through him. As result, you hear them saying: The Shaykh says so-and-so. The path of
the Shaykh is so-and-so. They thus falsely assume that the sharià emerged from the
path of the Shaykhs. Examine the al-Madkhal and the story of Abu Muhammad ibn Abi
Jamra regarding that.
It is necessary for the scholar that during his instructions in the masjids that he not
raise his voice. Once Malik was asked about raising ones voice while teaching
knowledge in the masjids, and he objected to that. He said: Knowledge and raising the
voice is finished. If he discovers someone raising their voice in the masjid, he should
prohibit it based upon what has been narrated regarding our masjids. Voices should not
be raised in the masjid. This is a general rule.
It is necessary for the scholar to be the first person22 to rush to an obligation. He
should be the first to avoid what is forbidden or reprehensible so the people can benefit
by his commanding them and forbidding them. Consequently, if he is has no control over
his soul and he is overcome by something of the reprehensible then he should be
extremely careful that no one sees him. He should make repentance at all times that these
reprehensible acts are not seen coming from him. This is the least level he should have so
that his evils do not negatively affect others.
It is necessary for the scholar when he leaves his home for the masjids, that he is
upon what is essential from adherence and avoidance of heretical innovation by
manifesting the Sunna and destroying innovation. He should intend in that guiding those
who are in error, commanding the good and forbidding indecency23. He should follow the
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Sunna when he leaves his home by putting forward his right foot and postponing his left
foot. He should seek refuge with Allah with what was narrated24 in that, and it is his
saying: O Allah I seek refuge with you from being led astray and leading others astray,
from being in error and leading others to error, from being unjust or the victim of
injustice, from ignorance or being treated ignorantly. In the name of Allah, there is no
power, nor might except with Allah. When he says that Shaytaan removes himself from
him and says: He has been guided and protected and I have no way against him.25
Likewise, he should recite the verse of al-Kursi when he leaves his home, while only
looking at the place where he places feet and not at the place he is walking in. Only if he
fears for himself should he raise his eyes up based upon necessity. He should follow the
Sunna in entering the masjids by putting forward his right foot and postponing he left. He
should first remove his left shoe and then place his left foot upon the top of the left shoe.
Then he should remove the right shoe and then enter it into the masjids26. He should then
enter with his left foot and say while entering: In the name of Allah.27 He should then
send blessings upon the Prophet, may Allah bless him and grant him peace and then say:
O Allah forgive me my sins and open for me the doors of your bounty. He should
adhere to the Sunna in the way he walks to the masjids by walking calmly and dignified.
When he enters the masjids and when he leaves it, he should pick up and carry his shoes
with his left hand. This, however, is not just required for the scholars, but is general for
everyone who leaves to go to the masjids.
It is necessary for the scholar when he speaks28 during the instruction and
dissemination of knowledge that he limit his speech to what the instruction concerns,
since much29 of what causes Shaytaan to enter upon the assemblies of the scholars is
when they are giving instruction they start with an issue of knowledge and then they
proceed gradually to discuss that which is not his concern, even when it is safe from
slander and argumentation. This is because speech has four prerequisites. The first is that
the one inviting has something to invite to. The second is that he stays on the subject. The
third is that he should limit his talk to the confines of what is required. The fourth is that
he should choose carefully the expressions that he utilizes. It is incumbent upon him, or
rather obligatory upon him like Imam at-Tartushi, may Allah be merciful to him, said:
The scholar should not look into those customs, which we rely upon and which we take
confidence in, because our ancestors have relied upon them in the past. They should not
do this because they were in heedlessness, forgetfulness, and error. Rather, they should
examine the foregoing generations, which have been mentioned. However, if the scholar
does something which is prohibited, it is obligatory upon him to explain that to the people
that what he did is not from the deen30 so that the people do not imitate him in that.
It says in the al-Madkhal: This is the meaning of that which that sayyid, may
Allah be pleased with him preserved. It is that today much of the situations of the people
of these times have been corrupted. You find some of them committing heretical
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Here ends folio 16 of manuscript A after 15 lines Arabic colophon.
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See page seven of the Arabic text for the correct expression.
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27
See page seven of the Arabic text for the correct expression.
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innovations and prohibitions and when you prohibit them from that or when you try to
guide them to leaving that, they then cite as proof that it is not reprehensible in itself
based upon the fact that it was the opinion of his Shaykh or some other person that they
believed in did it. They say: How31 can that thing be reprehensible or a heretical
innovation when my master so-and-so does it. They thus bring forward as a proof the
actions of their ancestors, those who came after them and their Shaykhs to permit them to
commit such heretical innovations. As a result, the actions of their Shaykhs become a
proof against what has been firmly verified in our hands from the issues of the sharià,
even though these Shaykhs are not infallible nor are they among those about whom the
one who possesses infallibility32, blessings and peace of Allah be upon him, testified to
regarding their excellence.
The Umma is unanimous about these destructive affairs that they are rejected. For
if they are permitted then that would cause harm to befall the sharià because of it.
Whoever considers a thing good, the other person does it, and whosoever considers a
thing harmful he avoids it. This individual is following him and this is a deficiency. We
seek refuge with Allah from that. If it were that way then there would not remain in our
hands anything from the affairs of this Muhammadan sharià. However, Allah, all praises
are due to Him, has protected it from alteration. Thus whoever comes with something
which contradicts what the Salaf of this Umma came with, it will be rejected and thrown
back at him and it will be a proof against him and what was narrated from them. This is
what caused the sharià of Isa to disappear, upon him be peace, which was imitation of
the priest and rabbis without any proof guiding33 them in that. Thus, their scholars
became the ones who delimited the sharià for them. However, Allah has protected this
Umma from that. Therefore beware of that sickness, for it is a obstructing deadly poison
which few are safe from, except those who are attentive to the scholars in their action and
words, weighing them with the actions of the Salaf. They should continue in this way
until they do not follow in their actions34 except what coincides with the Way of the-
Salaf. This is if they are from among the people of knowledge. If not then they should
question the scholars who follow the Salaf. As for examining their deeds for a different
purpose other than what was mentioned, then it is not permissible because it is mere
preoccupation with the faults of people, which is forbidden.
It is necessary for the scholar when he initiates these classes that he holds himself
to correct courtesy by gathering his resolution and thoughts attentively to the recitation of
the student reciting to him. He He He should be in a state of composure and dignity and
he should make his heart and limbs submissive35. When the student finishes his reading,
the scholar should begin by first seeking refuge with Allah from Shaytaan the accursed,
in order to protect his assembly from his evil. He should then mention Allah taàlas
name in order that Shaytaan will withdraw from him. Then he should send blessings
upon the Prophet, in order to obtain baraka as well as ask for Allahs pleasure for his
Companions in order to bring that baraka to perfection in his assembly. He then should
give all power and might over to Allah by saying three or seven times: There is no
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power or might except with Allah. This should be coupled with him giving his complete
reliance upon the Divine strength and success of Allah, at which time he should divest
himself of his own understanding as if he knew nothing. Thus, when Allah opens
something to him from knowledge, he will consider it as an honor from Him, not
something resulting from what proceeded from his studies, instructions, or
comprehension. He should then seek protection with his Lord from the slips and
mistakes36 of the tongue, from the incitements of Shaytaan, mistakes, and errors. He
should begin speaking about the knowledge he has of that particular issue which the
student recited. He should mention what he recalls from the ideas of the scholars
regarding that37 and refer their opinions to their original foundations in the Book and the
Sunna. He should make sure to ask for the mercy of Allah upon them when he finishes
mentioning them.
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Section
It is necessary for the scholar when a question or argumentation is presented to
him during his lesson not to answer anyone on any issue. On the contrary, he should with
kindness and compassion silence the questioner and continues teaching. Then after the
lesson, he should clarify the issue to himself; turning his attention towards it, bringing his
evidence for it, and counter disputes regarding it. Then he should answer the questioner
and then deduce whatever branches from that issue after discussing what is permissible
from it first, using the expressions of the Book. He should clarify the issue for the
prominent students as well as those irresolute. He should proceed by first clarifying the
issue for the irresolute students and then return an address to the sharp students
gradually38, listening well, and with dignity. If there is anything left for the prominent
student to ask it will be addressed. In most cases there isnt any question left for anyone
to be addressed. This is because if he were to remain silent until the end of the assembly
everything that he wants to be said will be said. He will find that the sheikh has all ready
addressed and explained it except in rare cases. When the scholar finishes the explanation
he should say, If anyone has anything to ask then let him say it now.
Thus, they are able to learn the book in a short time, which is contrary if he answers
every question at the beginning of the lesson. The reason for this is that it will cause his
assembly to grope about and they will attain little benefit. The result is that some of the
answers will not be finished if asked at the beginning39 then the assembly is drawn out
and becomes burdensome for those attending. However, if they were to remain silent
until the shaykh finished the lesson it would benefit everyone and it would make it less
likely that any questions or problems remain unanswered.
It is necessary for the scholar when he is presented with a question or argument
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even after the lesson not to answer it until after the questioner has completely finished.
He should listen to everything he says, and then he should answer him. Among the
students are those who when the shaykh is asked a question about which he has the
answer, he rushes and cuts off the shaykh and he commences to answer the question, or
addresses the issue himself. This is not permissible and the roots of this are mere
showing-off, conceit and loving to be made manifest over people. Has not the one
showing-off heard what was narrated on the authority of Imam as-Shafi` that he said: I
have always loved that people would benefit from this knowledge but not attribute
anything to me. And I have never debated anyone, and answered him hoping that the
correct view was with me.
It is necessary for the scholar during the lesson to cause his assembly41 to
investigate into the Sunna, encouraging them to act in accordance with it, and investigate
heretical innovation and inciting them to avoid it. It is also necessary for him when he sits
with his assembly to make his intention, as much as he can, sincerely for the sake of
Allah. This will cause Allahs pardon to descend upon what may occur in his heart and
defend it. He should not sit in the assembly so that it can be said so-and-so is a teacher, a
jurist,42 and very clever. He should beware of being led astray by people because in these
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Here ends folio 25 of manuscript of A after 15 lines of Arabic colophon.
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times when people see someone is excellent in addressing religious issues they say about
him that he is a mujtahid, or that he is a little as-Shafi`, or that he is a little Malik. Then
the person begins to think that he is actually, like what the people are saying. For if he
were to wake up from his slumber and really examine how Allah had distinguished
Malik, as-Shafi` and their like with fearful awareness, firmness and great understanding,
then he would regard his own understanding and fearful awareness to be inadequate. He
will, thus, find in his own soul what Asad ibn al-Furat, may Allah be merciful to him said
when he saw one of the scholars in the Friday masjid in Egypt saying: Malik said so-
and-so, but he was mistaken. Maliks opinion is so-and-so but he was deluded. The
correct answer is so-and-so. Asad then responded: I can only see that person except
like one who comes43 to the vast ocean and witnesses its waves and roar. He then comes
next to it, urinates, and claims: This is another ocean.
It incumbent upon the scholar to protect himself from those names that consists of
exalting the self, such as so-and-so of the Deen, like sharf d-deen (the nobility of the
Deen), zakiy d-deen (the purifier of the Deen), and muhy d-deen (the reviver of the
Deen). This is based upon His words, may He be exalted: Do not exalt yourselves, verily
Allah knows best who has fearful awareness. This is also based upon the fact that this
was not the custom of the Companions nor the Tabiùun. The most fearful of the scholars
were protected from that. This practice emerged due to the Turks who when they
dominated the khilaafa, they were named44 titles such as shams d-dawla (the sun of the
government), naasir d-dawla (the victorious one of the government), and najm d-dawla
(the star of the government). As a result, some of the ignorant common people began to
adorn themselves with these names of grandeur, even though none of them had any way
to attain this due to their inability to enter into the government. Some of them then
referred back to the affairs of the Deen and began naming their children so-and-so of the
Deen. However, all good is in adherence to the Sunna.45
Section
It is also necessary for the scholar to protect his soul and the souls of those who
sit in his assembly from the ideas of being over extravagant in attire by the elongating
and widening of the sleeves, which amounts to exceeding the customary limits of the
people. This is because the Prophet may Allah bless him and grant him peace, prohibited
people from wasting their wealth. It is not hidden from the one who possess insight that
the sleeves of some of those who are attributed with having knowledge have exceeded the
sleeves of the clothing of others. However, it has been narrated that Umar ibn al-Khataab,
may Allah be pleased with him used to use a rock to cut any material of his shirt that
extended beyond his fingers. He used to also cut the sleeves of a man to the length of his
wrists. He would then give the man the remainder of that material and say: Take this and
put it to some usage. No one in the past has ever related that the scholars of their times
had special clothing by which they were known, other than the normal clothing of all the
common people. To do so would be a form of distinction over others based upon attire.
On the contrary, the custom is that the attire of some of the scholars was normally less
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than the clothing46 of the rest of the people due to their humility and austerity. The merits
of this is well established in the sharià. Thus, the scholar should be the foremost in
hastening to that which is most excellent. Malik,47 may Allah be merciful to him used to
have numerous clothing that he would only wear to show his respect to the assemblies of
prophetic traditions. It has not been related that he wore anything other than what is
customary for the people outside of the assemblies of prophetic traditions. Indeed Umar
ibn al-Khataab, may Allah be pleased with him considered it highly recommended for the
one concerned with the acquisition and instruction of knowledge that they wear white
attire out of honor for knowledge. The person of knowledge should not wear soiled nor
filthy clothing because that too was contrary to the custom of the people. Ibn Masùd,
may Allah be pleased with him, said regarding the description of the scholar: He is
known by his nights when the people are asleep and by his days when people are eating.
He is known by his weeping when people are laughing and by his silence when they are
plunging in discussion. He is known by his humility when they are behaving
hypocritically and by his sadness when they are full of joy. You notice that he did not
say that they are known by the length, wideness, and beauty of their clothing. The author
of the al-Madkhal said: Our description these days is far48 from the true description of
the scholars due to the reversal of the affair, the extinction of the Sunna and
absentmindedness regarding the behavior of the as-Salaf. The reason for this is due to the
legal decisions from those who are heedless or deluded and concerned merely with
chasing after the share of their lower souls. For whoever wears exceedingly beautiful
clothing with them will make himself distinct from the common people. The common
people will thus say based upon their attire that they are jurists. Truly, we belong to Allah
and to Him is our final return! Thus, the measure of the jurist is determined by dress and
not by means of instruction, comprehension, and fearful awareness. For this reason and
Allah knows best49, the Lawgiver, may Allah bless him and grant him peace made
indication of this by his words: Allah will not seize knowledge altogether. However, He
will seize knowledge by the seizing of the scholars until no scholar remains. Then the
people will take ignorant ones as their leaders. They will question them and they will give
legal decisions without knowledge50. They will thus be astray and lead others astray.
Thus, when the jurist becomes recognized to the common people based merely on the
robes of honor special to him, then when a novice, who knows nothing or only a little
comes wearing that same dress, the common people will see him dressed with the attire
of the scholars. They will then question this charlatan about some issue in the religion.
The attire that he wears thus prevents him from saying: I do not know. He fails to admit
this because he does not want to be associated with insufficient knowledge and as result;
his estimation falls in their eyes after having been judged as one of the jurists. He then
makes effort and gives legal decision from his own opinion and according to what he sees
as good. He draws false analogies on questions, thinking that they are same or close to it.
He fails to realize that sound legal judgment is not arrived at in this manner.
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It is not hidden from those who possess insight that many of those attributed with
having knowledge have gone outside the limits of dignity by purchasing countless
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valuable garments. Some of them are unable to walk properly due to the amount of
clothing they wear, and are barely able to fulfill their daily requirements. When he prays
it becomes a burden upon him in their prayer, especially when he is full. You see them
allowing their long garments to hang, but when they attempt to raise their hands they end
up clutching on to their garments and holding them due to the burden they cause during
the prayer. This preoccupation is something prohibited by the prophetic traditions. And
when they are unable to grasp their clothing, they spread out on the ground when they
make the prostration and sitting. He thus ends up holding on to something in the masjid,
which is not fitting. Have you not seen what was narrated regarding the Companions,
may Allah be please with them52, how their clothing would tear and rip at their sides due
to intensity of the crowding during the prayer. Thus, it would be impossible for the
person possessing the above-mentioned attire to crowd in with them due to the wideness
of his clothing. He would always be in need of people to give him ample area that would
protect his clothing,53 wide enough that two or more people could fit. Some of the people
will feel the need to remain distant from him out of respect to his ample clothing and
sleeves. If he leaves them like that and does not order them to come near, he will end up
taking up even more space than what we mentioned earlier. As a result, he will be like
one who usurped that space in the masjid. It has been narrated: Whoever usurps even a
hand span of earth, it will be transformed into seven earths on the Day of Judgment.
Some of them go as far as having their prayer mats sent to the masjid ahead of
them and spread it out at the beginning of the times of prayer. Then, they do not show up
to the prayer until the masjids become completely full. Then when they do come to the
masjid, they step over the shoulders of the people, falling into prohibitions. They usurp
places in the masjid by having stones placed upon their prayer mats, even though they
were not in those places before the other people and overstepping people and the like.
Allah taàla says: Verily the most fearful of Allah from among His servants are
the scholars. However, the attire and big garments of these scholars takes the place of
the fearfulness54 spoken of in the verse. The beauty of the attire of these scholars makes
them resemble women because essentially women are always examining the beauty of
their clothing, which in certain cases is the locus of passions. But the beauty of the
scholar is his austerity from this worlds life, its beauties and its children. They maintain
this courtesy while constantly providing sound council to them, yet sustaining their
direction towards the Hereafter, and the like of that from 55 the virtuous traits mentioned
previously.
It is essential for the scholar not to rely upon in what he teachers and not to refer
to anyone without it being someone with confirmed integrity, and fearful awareness when
giving a legal decision (fatwa). The reason for this is anyone besides this type of person
cannot be trusted with the Deen. All praises are due to Allah that the principles of the
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sharià have been well established and is well known. Thus, whoever acts contrary to it
can be known by his words and his actions.
It is essential for the scholar to possess researched insight into the knowledge he
acquires, while memorizing it in his heart. Ibn Rushd said: First knowledge is deposited
into the hearts of the men and then it is transmitted into the skins of sheep (i.e. books).
However its keys remain in the hearts of men.56 Abu Muhammad said: The holders of
the keys of knowledge have become few. And when a key is discovered, few of these are
upright in their behavior. Finally, the author of the al-Madkhal said: As for now, the
holders of these keys are nonexistent, which means the majority of them are known by
the splendor of their dress. The sad thing is that you see the scholar consumed in his
commerce and consumerism the same way that the ignorant gullible people who know
nothing do. The things this scholar discusses regarding what is permissible,
reprehensible, and prohibited are only found in his lectures and are not apart of his daily
transactions, which is the place where his lessons can find true advantage. You see some
of these scholars researching into the legal issues of business transactions and
formulating the transmissions of the scholars precisely, comprising prohibited matters
and those reprehensible practices in business dealings, and the violations of these wide
shirtsleeves while slapping the mat and establishing the grave that is underneath him.
Then he stands up from this assembly57 of his and then dispatches those who know
nothing of the permissible and the forbidden from the ignorant, servants, children and
women to the market place to fulfill his needs.
Section
It is essential for the scholar to guard himself from those heretical innovations,
which are known to have prevailed among us. Among them is the practice of standing up
for one another58 in the assemblies and gatherings, even though some of the scholars have
declared that this is a good practice. This was related in the al-Madkhal by what is seen
there where he said: Mankind is perishing. Either by each individual standing for the
other, which causes the sanctity of knowledge and virtue to perish, for it is rare that a
decision can persist along side with it being contrary to the Sunna; or either by people
standing for some people and not others, as a result, they end up falling into social
disparity, severance of ties and alienation. There only remains for people not to stand for
anyone at all, consequently attaining for themselves the eternal baraka of adherence to
the Way of Muhammad.
It is essential for the scholar not to sit upon a barrier that separates him from
others sitting with him because this is not among the customs of the scholars and besides
the entire affair of education is founded on humility. By Allah, the only exception is
when there occurs some necessity for that, and then there is no harm. However, even then
he is required to explain the justification for that to his students, so that they would not
consider that his actions are among the customary practices of the Salaf of this Umma.
It is essential for the scholar that his students are not sitting far from him. Among
the practice of the Salaf was the touching of the students' clothing to that of the scholar
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due to their nearness to one another. This is even more appropriate when the symbol of
remoteness and distance necessitates love of leadership which is even more blameworthy.
It is essential for the scholar not to have a distinctive place for special people in
his assemblies. Rather, everyone who comes first to a place has more rights over that
place, just as it has been enacted in the sharià regarding sitting and waiting for the
prayer. And no one should be compelled to stand59 and give his place to another due to
the prohibition that the Lawgiver had authorized against that. By Allah, except when that
place is known to fulfill the needs that the people require from him 60 regarding his legal
decisions and his other specialized knowledge. When the scholar sits in a different place
his original place shouldnt be recognizable nor should it be known that this is a hardship.
It is essential that the scholar adhere to pardoning and forgiving the person who causes
harm to him, overwhelms him or displays bad character towards him. He should face
him with what he faces others with those who are likeable and trustworthy by offering a
good word and good examples in order to train his soul and draw nearer to his lord azz
wa jalla by means of that. He should not return evil for evil because that is not from the
character traits of the scholars. Their character is forbearance, pardoning, and forgiving.
He shouldnt lean on his left hand when he places it slightly behind him since it has been
narrated that, that is the action of those who deserve the wrath. (magduubi alaihim). Abu
Dawood mentioned that in his Sunan. It is obligatory on him not to listen to the one who
discloses or conveys the information of people that61 has no benefit according to the
sharia. He has to be on guard against backbiting and lying and beware of the person
doing those things in presence.
It is essential that the scholar be on guard against joking that is outside of the
boundaries of dignity. Even if joking is permissible it has to be done the correct way and
respect for knowledge has to remain as well as his dignity. Because The Prophet may
Allah bless him grant him peace joked but he didnt say anything except the truth.
Despite that he was constantly in a state of sorrow. When the scholar jokes and laughs
too much the respect for his knowledge stops.
It is essential for the scholar to be on his guard about walking with the people without
a sharia necessity62. This is because people will hand him his sandals or he will lean on
someone. All of that is out arrogance and the power of the lower self most of the time
even if he has humility in his self. The display of that act contradicts humility. It is
enough that he is63 contradicting the Salaf may Allah be pleased with them. It has been
reported that Ali may Allah be pleased with him said, The most harmful thing for people
is to be behind him (meaning walking behind him.)
Section
It has been already mentioned what he should do when he leaves and the same for
when he returns. When he begins entering his house he says, In the name Allah. Its
whatever Allah wills. There is no power except by Allah He places his right foot first
and delays his left foot. He gives salaams to his family if they are present and if not then
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he gives salaams to his self and then sends prayers on the Prophet may Allah bless him
and grant him peace. He is to say, O Allah I ask you for a good entrance and a good exit.
We enter and exit in the name of Allah and we put our absolute trust in him. He then
prays in his house before he sits.
Section
It is essential for the scholar to look first into the school when it is being to him to see
if it came from a permissible means or not. If it is from a permissible means 64 then there
is no problem and if it is from a prohibited or doubtful means then it is not permissible
for him to take the position. It is even more appropriate to refuse the position when it has
been taken by an illegal seizure. Some the schools have been established on prohibited
means and you will find some the scholars teaching in them and spending the money of
the people without their permission. It isnt a valid excuse for the one who says I am
forced to do this out necessity because of having a large family and responsibilities
because that didnt prevent65 the messengers from establishing the burden of delivering
the message. Allah taala says, We have given them wives and children and progeny.
He, glory be to him mentions that in order to establish a proof against the one who
abandons them.
It is essential for the scholar to strive to be content because it is by means of that, that
he will be assisted against having to take something for that purpose. He has to avoid to
the utmost degree going back and forth to anyone 66who is connected to the people of the
dunya even if outwardly he is not like that. This is because it essential for the scholar that
the people are at his door and that he is never at their doors. He has no proof for wanting
to do that even if that be to thwart something that he fears or whether it could be a
causative factor in fulfilling the needs of the muslims by bringing a benefit and diverting
harm from them. In the beginning he feared that he would be overwhelmed by the one
who goes back and forth to him as a form of an early punishment. In the second instance
he is involved in a matter that deserves to be avoided because he assumes that this is
going happen or this is not going to happen. On the contrary the help that is needed to
fulfill his needs and the needs of the muslims is only by him staying away from the doors
of those who were mentioned. Support is the responsibility belonging to Allah and
turning 67to him.
The scholar has to avoid abandoning the class for temporary disturbances that are
offered to him like the funeral prayer (janaza) or other things that are recommended
(mandubat). One of the first heretical innovations that have spread during this time is at
that you will find scholars cancelling the class for a gathering to name the child (aqeeqa)
that has heretical innovations present and other things that are not recommended. It is
essential for the scholar to do those things at another time not at the time of the class.
This is only when those things are free from what the sharia prohibits and if not then it
obligatory to leave it all together.
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Section regarding the scholar going68 out to the market place
It is essential for the scholar no obligatory when he is forced to fulfill a need in the
market that he carries out the task himself if he can. Then he would be practicing the
Sunna and be free of arrogance by getting his own goods with his own hands if he is able
to do that. If he is prevented from that because of a sharia reason then it is permissible
for him to delegate someone to do that that has knowledge69 about how to undertake that
duty. He has to beware of sending an ignorant person who will bring something
prohibited back to him. Because most of the dealings from the people of the market place
is prohibited like smearing the meat with spilled blood (dam masfuh), invalid sales, false
oaths, deceit during buying and selling, and other things. He has to avoid having people
walk with him, behind him closely on his heels except when there is a sharia necessity.
Some of the people who have been attributed with having knowledge today resemble the
kings that have gatekeepers and partitions. Anyone who comes in front of him is turned
away until there are very few poor people reach him that are in dire need of a request.
This state isnt befitting for a person of knowledge. It is the action of the arrogant
oppressors!
It is essential for the scholar when he walks in the market place that he places his eyes
where70 he wants to place his feet and watch out when raising his eyes so they dont fall
on something prohibited. The Salaf didnt like excessive looking the same way they
didnt like excessive speech. He should make intentions71 to follow the Sunna regarding
going to the market place and to follow the Sunna in fulfilling his needs with his own
hands just as The Prophet may Allah bless him and grant him peace used to do. He
should make intentions to be humble, guide the brothers, free them from interest, and do
dhikr of Allah in the market place silently by saying, I testify there is no god except
Allah alone without a partner. The dominion and praise belong to him. He gives life and
death and he is the all living and will never die. All good is under his power and to him is
the final return. He has power over all things. O Allah bless Muhammad and his family
and grant them peace. O Allah I ask for the good in this market place and I seek refuge
with you 72from disbelief and corruption. When he decides to leave his house he should
wait a little while to let his family think about everything they need. This is so that he can
go the market place just once and his family wont need other things and need him to
return to the market place over and over again. Thats not befitting for him. He should not
return to the market place except for an extreme necessity so he doesnt waste time in the
market place. When the family knows that whatever they need he will fulfill it for them
they will increase their needs. He ends up wasting his time. When they know that he will
not go to the market again they will gather together all of their needs at the beginning of
his departure so he is able to preserve his time. He must avoid asking for his goods to be
carried for him.73 He should carry them himself so it doesnt become like a payment74 for
teaching them.
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Section regarding his return from the market place to his house
He should make the same intentions that were mentioned during his going out and he
should intend to make seclusion (khalwa) from the people during his return to his house
then he will be rewarded during his walk. When he arrives at his house he must ask
permission from his family to enter with the intention of fulfilling the Sunna by doing
that. He leads with his right foot first when entering the same way he does when he
leaves. He says bismillah when he enters and sends prayers on The Prophet may Allah
bless him and grant him peace. He makes supplication with the previous dua which is,
O Allah I ask you for a good entrance and the rest of the supplication. Then he seeks
refuge by saying, Say Allah is one until the end of the surah. His intention when he
enters the house is seclusion from the people75 so they can be safe from the evil of his
tongue, glance, whats heard, and whatever resembles that.
Section
It is essential for the scholar when he visits the sick not be involved in any heretical
innovations while doing that. His intention should be to fulfill the Sunna and to bring
happiness to the brothers. When he visits he shouldnt enter into any conversation that
doesnt concern him. He has to avoid what some of the people say, Dont visit the sick
on such and such day like Saturday because that contradicts the pure Sunna. Allah is the
one who gives success at arriving at the truth!
Section
It is essential for the scholar to examine the issues related to the knowledge of his
family in everything they are need of. Since it is an obligation according to the hadith,
All of you are shepherds and all of you are responsible for your flock. He has to teach
them Iman76 and Islam and renew the knowledge of that to them even if they know it. He
has to teach them Ihsaan, wudu77, ghusl, their descriptions, tayammum, and the prayer.
What are the obligations in those things and what is Sunna. He has to examine all of them
with respect to recitation especially The Umml- Quran (The Fatiha) because it is
obligatory on everyone who prays to know all of its letters, diacritical marks, and the
shaddas. Anyone who doesnt know that, his prayer becomes invalid. Also the Sunna,
which is to know a surah and the virtuous acts in addition to that. He has to teach his
slave and right hand possession what he teaches his wife and child. He has to teach the
women what pertains to them specifically like the rulings of menses. It isnt befitting that
he take that lightly like our situation is today. He has to teach them the maximum and
least duration of a cycle and about the time in between that and what a women does when
she sees purity before the setting of the sun78 with enough time to do five rakats down to
one rakat. Does she have enough time to make a ghusl without slacking or time to do
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some rakats? This is the same if she sees purity before fajr with enough time to perform
between one to four rakats. With respect to subh it is if there remains enough time to do
one rakat before the sun rises and can purity be ascertained by those things which women
differ. Since one womans purity can be ascertained by dryness79 and the other by
discharge. He has to teach them those things that are prohibited by menses and post natal
bleeding which are fifteen. You can look in the Madkhal for that. He has to warn them
about the heretical innovations they do regarding that like waiting after the menstrual
blood has stopped without praying until after they have washed the garment and then not
making up the prayer. The heretical innovations that they do, that resemble that are many.
You80 can look in the Madkhal for that. He has to teach them the methodology of purity
since some women think that she is not pure until she inserts her hand in her private part
and washes the inside. That is prohibited (haram). He has to teach them what the
messenger of Allah, may Allah bless him and grant him peace commanded the woman
when she asked him, How do I purify myself after a menstrual cycle? He said, Take a
piece of cotton with perfume on it and put it there which he said three times. That was
because the dark colored menstrual blood has a smell attached to it that if a man smells it
will cause him to flee. Wudu is taken from cleanliness. The meaning of the hadith is to
clean that area and make it smell good. The description on how to do that is to take a
piece of cotton or81 something else and put some musk or something that smells good on
it. If she has an excuse not to use musk then she can put a little bit on it and put
something over it as a protection and leave it until she thinks there is nothing left coming
from that place. She does this three times.
Section
It is essential for the scholar not to have any special food or a special cup or anything
like that. He should eat with his family82 in order to obtain the last of all the baraka. He
has to avoid eating by his self except when there is a sharia necessity like being sick or
fasting. It is essential for him to let anyone who brings him food to taste a portion of it.
His intention is to fulfill the Sunna in accordance with his words may Allah grant him
peace, When one of your servants brings his food let him take a morsel, two morsels83, a
bite or two because he is responsible for the cure. He should not separate himself from
the servant or others who perform this duty or look at him.
It is essential for the scholar to sit his servant with him and if not then he should let
him take what he wants to eat from the very beginning and not from his leftovers. He
should wash his hands when he wants to eat and after if the food had fat in it. If not then
he wipes over the backside of his fingers with intention of following the Sunna by doing
that. He should restrict himself to the necessary food which will keep his back straight so
he can perform the obligations (fard) of his lord or whats recommended (mandubat). It
will help him to perform extra acts of worship (nawafil), teaching knowledge, and other
forms of obedience. It is better for him or permissible for him to have a satiation that is in
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accordance to the sharia. He should not exceed that by falling into what is disliked
(makruh) which is being a little over full which doesnt cause harm him. It is more
appropriate to say prohibited (maharram) is gluttony and eating84 a lot that harms the
body. When he wants to eat he says, In the name of Allah. O Allah bless for us what is
in the food. His intention is to follow the Sunna and to get assistance by eating to seek
knowledge. He should anticipate death with every morsel85 or drink since it happens to a
lot of people.
It is essential for the scholar to be preoccupied with contemplation (tafakkir) at the time
of eating and sit according to the way of the sharia. That is his right knee is sitting
upright and left knee down without sitting on it or both knees up together or sitting like
he would in the prayer. It is prohibited to sit cross-legged on his knees while his head
leans over the food. It has been related that The Prophet may Allah grant him peace used
to eat sitting back with his buttocks on the ground with his thighs sitting up. The Sunna is
for him to eat with his hands and not to put his fingers in his mouth. It is essential86 that
he not eat until he experiences hunger and not to eat out of habit without being hungry.
He should not to find fault with food and not rush to eat hot food because that removes
the Baraka from it. It also contradicts the Sunna. He shouldnt eat with utensils because
that contradicts the way of the Salaf. O Allah! unless he has an excuse for using them.
Those who have an excuse have a special ruling that applies to them. He shouldnt leave
off talking over food because not talking over food is an innovation. This is the same as
talking too much over food. He shouldnt joke while eating out of fear that he may choke
or others. He should increase the number of hands over the food to obtain its Baraka. A
third of his stomach is for food. He should lick the vessel when he finishes the food. He
should take little morsels87 and a lot of bites. He should begin88 taken bites from the right
direction which is the Sunna. He should eat only from what is in front of him except
when he is with his family because he is the provider. He shouldnt eat from the center of
the bowl or from the top of it. If a morsel falls he removes whats harmful from it and
eats it. He doesnt need to do that for dates or the like. He shouldnt take another morsel
before swallowing the first one. He shouldnt look at the people eating. He shouldnt
make chewing sounds. He has to teach his family not to show off with respect to eating.
He shouldnt eat colorful foods because it is not the Sunna even though it is permissible.
When he wants to fast he should divide his food up between what he eats to break his fast
(fitr) and what he eats in the morning before fasting (suhur) to be safe from satiation. He
shouldnt follow his desires except if he is weak. He shouldnt waste food by raising his
hand to every desire. He shouldnt tear parts of the food with his teeth and then put it
back in the bowl89. He shouldnt eat on an obstacle on the ground or on a table.
He should serve his guest his self if hes able to. He should intend to follow the Sunna.
He should pour the water over his guests hand when he wants to wash them. He offers
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him what he has and avoids over burdening himself. He shouldnt be slow in doing that
so his guest can thank him. He should give him whatever he finds. He should not hold
back anything sweet that he has from his guests even if it is a small amount. If the food is
colorful he should offer some of it to them. He should inform them that he has this and
that left. When some of them realize there is a second choice they will wait for it and
leave the first choice.
It is essential90 for the person that has been invited to eat not to give any food to
anyone without the permission of the owner of the house. He has to avoid what some
people do which has not good in it91 by taking what has been given to him and then
taking it secretly and putting it underneath him until he returns to his house. This is
stealing. When the person arrives who has been invited and the food comes he shouldnt
wait for anyone who is absent. He should give them what he is able to without refusing
his family. He begins the eating by being cordial with the guests, eating with them and
not denying them any food until they are full. He relaxes with them and encourages them
to eat without being pushy. It is essential for him not to look to see if there is anything
left after the guests are done because that is not the character of those who are generous.
He examines his guest while eating so he can place the best part of the food in front of
him. He doesnt force his guest by extending his hands92 out to him. He should be
ashamed of that. It is essential for the guest to leave whats left of the food even if its
small in order to fulfill the Sunna. That can be left for the family of the house along with
a righteous intention for whats leftover. Some of the Salaf used to offer the guest what
would establish him for a month. It would be said to him about that, It has been narrated
that the leftovers from the guest isnt going to be reckoned (hisaab). So he wouldnt eat
anything except what was left over from the guests.
It is essential not to cut the bread 93with a knife, a portion of it or tear it to pieces but
meat is different. Both of them are Sunna. He should eat with three fingers unless there is
gravy or something like that. Then he would eat with five fingers. This was narrated from
the Salaf. They would begin with the meat before the food. He should have water present
when eating. He should leave when he is done94 eating. He shouldnt stay and talk and he
shouldnt rush when lifting up the food. Perhaps someone will arrive and he will obtain
his Baraka. They can obtain the fulfillment of the Sunna after they are done by them
saying, All praises are due to Allah. O Allah! Exchange for us the good from it except
if its milk then the Sunna is to say, All praises due to Allah. O Allah! Increase us from
the milk. He shouldnt rush when drinking water because it is harmful to the body. He
should sip the water after saying bismillah and then stop and praise Allah, then say
bismillah and drink a second time and then praise Allah, then say bismillah and drink
until he quenches his thirst. This is done three times consecutively. The first drink is less
than the second and the second is less than third. As for milk he can gulp it without any
limitations. He has a choice95 with anything other than milk and water to either sip it or
gulp it. He says the bismillah audibly and says the praise of Allah (tahmeed) silently.
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It is essential for a group of people eating not to lift up their hands to eat before their
companions. He shouldnt breathe into the vessel. He can drink standing. He shouldnt
drink from the handle of the cup because of what was narrated that the shaytan96 drinks
from there. He should avoid drinking from the mouth of the jug. It is essential for the
scholar not to answer every single invitation with the exception of a marriage invitation.
He should answer that invitation if there arent any wrong actions (munkar) there. He has
a choice with an invitation to eat.
Section
It is essential for the scholar to prevent his family from gathering with the women
however possible except when there is a sharia necessity. For example when there are
some women who are too shy to ask the men a question and its not possible to fulfill that
task by talking.97 It is has been narrated that it is obligatory on him to give the
knowledge. It is permissible or obligatory according to the situation since thats what the
Salaf used to do. The wife of the scholar would convey the rulings from the sharia to the
women in general and to some of the men in particular from behind a veil.
It is essential for the scholar to warn the women about wearing tight and short clothes
because tight clothes leaves an imprint from the buttocks, the breast, and other parts. He
has to forbid them from having wide short sleeves. They should make them long and
wide. He has to teach them the Sunna regarding going out. The Sunna is that a woman
should not go out except when she is forced to. She should go out in her least desirable
and roughest clothing. She should drag the back of her garment a hand span in length or
an arms length. She should walk alongside the walls and not in the main street. She
shouldnt wear perfume, ornaments that show, or crowd together with men98. He has to
teach the women that the way to sit with their husbands is to be beautified with perfume
the opposite of what they do today. He should prevent his family from going out and
buying what they need. He should make himself responsible for that and enjoin
everyone99 who listens to do that. He has to prevent the women from going out to visit
the graves even if they have deceased relatives because the Sunna has ruled out women
going out for that reason. He must prevent them from going out to places that are made
for riding the sea even if there arent any wrong actions or tribulations there because
riding the sea causes the uncovering of themselves and malicious acts. She has no need to
do that.
Section
It is essential for the scholar to prevent them from going to extremes in the food for
Eid Al-Fitr especially if it is being presented as a Sunna by someone who is actually
going against it100. Then he would be involved in a major sin. It would be better to do that
other than the time of Eid Al-Fitr. He has to teach them that the Sunna is to be generous
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to family by any means whether food or not since there is nothing specifically mentioned
in the sharia.
Section
One of the most confirmed acts is to encourage the people to pray in congregation.
When he hears the call to prayer and he is the middle of a class he should stop and stand,
him and whoevers with him in order to prepare for the prayer in the masjid in
congregation. It is the greatest religious practice in Islam. One of the Sahaba was sick and
he wasnt able to go to the masjid due to the intensity of sickness. Then he went out
having to be guided by two people in order to take advantage of the blessing of calling
the muslims to pray in congregation. Ibn Umar may Allah be pleased with him used to
free the slave that missed the opening takbir101 of the prayer with the Imam. This is the
opposite of what102 the scholars do today. The scholar will hear the call to prayer in his
house and not be moved by that for any sharia necessity. May Allah protect us!
Section regarding the mention of the proper etiquette (adab) of the student
The student shares in most cases in what was mentioned previously about the scholar
but there are some specifics that are going to be in small sections. He has to begin first by
correcting his intention to learn for the sake of Allah. It is not to be the leader, or to take
something specific for it, or for his words to be heard in front of the scholars. Malik said,
When you learn knowledge let the traces of tranquility, dignity, and forbearance show
on you. It is essential for the student to put his absolute trust in Allah for his sustenance,
avoid expecting it from anyone, and avoid getting acquainted with the children of the
dunya. The Prophet may Allah bless and grant him peace said, If you put your trust in
Allah the way he deserves to be trusted he will provide for you like he provides for the
bird in the sky103. The bird leaves in the morning with an empty stomach and returns in
the evening with a full stomach. The Prophet may Allah bless him and grant him peace is
giving guidance to leave worldly causative factors and to be preoccupied with the
hereafter by trusting in Allah. If he is unable to have absolute trust due to his lack of
strong certainty then causative factors are vast. He can seek out something that will help
him to seek knowledge which is better for him. Actually its more of an obligation than
taking the filth from the people in order to help him seek noble knowledge. A small
amount of knowledge is sufficient104 for him and he will be blessed in that knowledge.
He has to avoid going back and forth to the doors of the people of the dunya. Since what
they have in their hands is filth and he has come seeking to purify his heart and how can
he let it be darkened by their filth. You will find some students claiming to be seeking
knowledge105 and then they go to the oppressors to feed them. How can beneficial
knowledge open up for him which is inherited by those who possess piety which
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strengthens the light of belief wherever it is. He has to make sure his affair is based on
humility, not loving desires, and following the rightly acting scholars. He says in the
Madkhal, Some of the scholars in the Maghrib have around six hundred jurists attending
their assembly. When he is finished with his gathering he stands up and enters his house.
He brings out what he needs on his head or hands with wheat that he grinds, bread which
is still dough, things that he needs purchased from the market, a harvest hes sown with
his hand, washing his garment, and other than that. The scholar has respect when he
doesnt dare ask his students for anything. Its more appropriate for others. The result
is106 his affair has to be based on piety by avoiding the prohibited, doing what is
commanded, and having good character with the people. The people of low and high
status have to be equal to him in his gathering. Wherever Allah sits him he sits. Whatever
he gives him he is content. Whatever he holds back from him he praises him and sees it
as he is being given something. His actions are accompanied with everything he knows
and because of that his inheritance of this world107 will come which is fear. When fear is
obtained then hope is strengthened in excepting things.
Section
It is essential for the student not to empty himself from acts of worship since thats the
reason for opening the blessings of the knowledge for him which is the objective. It is
essential in the beginning for his search for knowledge to mix it with worship since in
most cases he will not have a long life during this age108 so he has a short time left. It is
feared that he will die while doing the cause before he arrives at the objective. Ibn Masud
said, Learn what you want. Allah will not reward you until you do it. He has to avoid
burdening himself with forms of worship that preoccupy him from knowledge. He should
extend his hand to do acts that are Sunna, extra acts of worship, and what is in
accordance with the obligations (fard) before and after. This is done after he has
established the obligation in the masjid. His actions with respect to his knowledge will be
like salt in dough. If he doesnt have any actions then there is no benefit and if he has a
little bit of it then it will be good. He has to preserve standing in prayer at night (qiyaml
lail) and he cant let himself leave it. It is five tasleems without the witr. He reads
something light from the Quran109 in these rakats like a set hizb from two or three hizbs
because the most beloved actions to Allah are the most consistent even if they are small.
When the hizb is according to this amount it is less likely that he will lose it in most
instances if he has memorized the Quran. This amount of recitation is sufficient for him
along with him being preoccupied with knowledge. In most instances he will not forget to
seal the Quran in the end when he is persistent in this.
It is essential for the student to preserve the litany of fasting and not to make excuses
that he is preoccupied with seeking knowledge since fasting three days isnt a big
hardship in most cases. Not according to the way of Malik by fasting after the Fitr nine
days and the day of Ashura. If he is unable to tame the fasting while learning110 then he
should leave the learning during these days so he doesnt miss this great meritorious act.
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It is essential that most of the time he should be preoccupied with the class, studying,
grasping the meaning, and research with the brothers who hes hopeful to benefit from,
from a sharia prospective. His concern shouldnt be to complete the book of so and so
and the book of so and so. That is the state of the one who hasnt rectified his intention.
He should study according to the level of his understanding and people are not the same
in that. Everyone should keep an eye on his own ability and should not look at those who
Allah has given preference to. He should study what he is able to comprehend or its just
a waste of effort.
Section
It is essential for the student not to allow himself to abandon visiting the protected
friends of Allah (awliya) and the righteous (saaliheen) those people who Allah brings
dead hearts back to life by seeing them111. Those who cause the hard hearts to expand
because they dont fail to stand at the door of The Most Generous The Benefactor. The
one who sits with him doesnt sink because they are at the door of Allah that is open for
his slaves but its on the condition that he complies with following the Sunna in all of
that.112 He has to avoid visiting the one who doesnt bring life to the Sunna or doesnt
have any importance in the deen without pretending, giving indications, and signs.
Tribulation has become general during this age for example you will find that some of
them dont know the Sunna and will not follow anyone except his scholar. When you tell
him the Sunna is this and he will tell you well my sheikh does this and the path (tareeqa)
of my shaikh is this. He opposes the clear Sunna because of that. Whats heard 113from
some of them is disbelief like some of them saying the hadith of The Messenger of Allah
may Allah bless him and grant him peace is only related for the sake of seeking blessings
(tabarruk) and the real scholars are those who follow them. May Allah protect us! When
an adherent to the Sunna opposes a seeker of knowledge and he visits anyone who
opposes any part of the Sunna then to stop visiting him becomes obligatory on him. It is
not permissible to do anything other than that because he would be obtaining an
interpretation that is not the consensus. As for when there is consensus that interpretation
is difficult for him.
Section
It is essential for the student of knowledge to continuously be preoccupied with
studying everyday even the day of Juma because to leave it would be harmful even if its
a little bit. Abu Hasan Ziyaat said, When the student of knowledge leaves studying for a
day it as if he has left it for a year. When he leaves it for two days 114 it is as if he has left
it for two years. When he leaves it for three days he will not find anything
It is essential not to leave it with the exception of a sharia necessity115 which is
obligatory on him. Juma is a day that has an enormous merit. So it is essential that he
rush to the best of actions which is seeking knowledge. But he has to be preoccupied with
things that dont cause him to miss something because of it like the duties of Juma,
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taking a bath, trimming the mustache and fingernails and other than that. He can be
preoccupied with those things after he has left the Juma prayer. He should be present at
the gatherings of knowledge that mention in it the permissible (halal), the prohibited
(haram), and following the The Salaf. Not the gatherings of stories and exhortations that
mention other than that. That is an innovation.
The completion regarding the proper etiquette of the scholar and student116 in his
house with his family
It was mentioned previously that both of them are examples to be followed. When
one of their wives does something it is something that correlates to the sharia and has
proof in the deen most of the time. It is obligatory on both of them to be concerned with
his familys behavior just as he is with his own behavior. He has to warn his wife about
adorning herself with those things that are not permissible for her like wearing kohl
around the eyes, showing affection, and having mirrors made of gold and silver. Both of
them are only permissible when on their bodies. It is obligatory on the husband and
guardian to prevent them from adorning their eyebrows and anything else that prevents
water from reaching the skin especially when it is an impurity. As for getting things
etched and carved into body there is no doubt117 regarding its prohibition because it is an
obstruction and impure and it will expose118 the naked parts. There is disfigurement,
changing of the body, and it causes roughness. You will see a woman who if she is leaves
her body alone for a little she will look like she has been beaten with whips. It becomes
hard due to the intensity before healing so her body remains that way after it heals after
engraving and engraving even if is free from any defects. He has to warn the women
about going out in nice clothes, the type of clothes if they were to put it on a stick they
would be a temptation to some of the men in most cases because of the style, nice view,
and softness. It was stated previously that the Sunna is to go out in the least desirable
clothing, to drag the back a hands span or arms length, and not to walk in the middle of
the street. The opposite is what some of them do today by wearing their best clothes,
beautifying themselves, putting on perfume, wearing any ornaments119 that they are able
wear to like bracelets and anklets. Some of them show the ornaments above their pants
but they show them and strike them together with their legs when they are near men so
they can hear the sound. This contradicts what The magnificent book (Al-Kitab-Al-
Azeez) says where he glory be to him says, They should not show their ornaments until
he says, and not to strike their legs together so their ornaments that they are concealing
become known. How can the person who has been attributed with having knowledge
overlook this. Verily we belong to Allah and to him is our return! The model for the
people of the age protects whats right with respect to his self when it assists him in his
deen but then overlooks his family. Some of them will have intercourse with his wives
and then go out wherever he can find water and a place to take a bath like the public bath.
They will leave their wives in a state of ritual impurity without a place to take a bath120 or
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a tool used to help121 take one. He becomes a causative factor for the prayer being left.
He believes he is not the blame for his wife leaving the prayer and the situation is not like
that. If he were to command them to do it, it would be an order without exception. He
doesnt remind them to take a bath without it being a harm that affects them. Most of the
time when the wife leaves the prayer it is only because of him and not her. They both
share in this. What I mean by that is she is causing him to be heedless and she has
preferred to leave the prayer. She has something that makes it possible for her to take a
bath in the house but she is too shy to take a bath because the family in the house will
know why she is taking one. So leaves the prayer because of that. All of that is prohibited
with agreement of all the scholars. This is not having modesty in the deen this is only a
custom that happens. All of them become too shy to do122 the obligations but not too shy
to do the prohibitions.
May Allah protect us! What is amazing about most of them is that he will buy a house or
build one for thousands and then he will make wudu in a vessel made of clay. He will not
make a place for wudu in addition to the place for taking a bath. That doesnt happen
except because of the despicable vile customs. They dont think about anything most of
time except what is good for their dunya. As for the affair of the deen they dont think
about it until they are confronted with it if they are people of piety. Some of them who
are trying to preserve their deen experience ritual impurity and then go out to the public
bath while leaving123 his wife. You will find some of them giving their wife thousands for
the dowry but not thinking about anything simple for a place take a bath.124 This is also
goes for the woman that helps him to neglect that. It is as if they are promoting an action
that causes the prayer to be abandoned because of it. For that reason intimacy will not
continue between them and if it does then it will be because it was something that was
stored up inside of them. If it is decreed that they have a child together most of the time
the child will be disobedient and he will be involved in prohibited things. The cause is
abandoning the protection that was obligatory to protect with respect to the right of Allah
from both of them. If a woman were to ask a judge to make her husband make a place for
her to take a bath he would rule in her favor.
As for the proper etiquette he should have when he is with his wife during intercourse
the Sunna is that there is to be no one with him in the house besides his wife or servant.
Thats because this is a form of nakedness that is obligatory to conceal. He has a choice
to either125 have intercourse at the beginning of the night or at the end but the beginning
of the night is best so that there is enough time left to take a bath. When he is determined
to have intercourse he shouldnt go unto his wife while she heedless. He shouldnt have
intercourse with her until he has foreplay with her and mingles with her by touching and
kissing and what resembles that until she wants to give him what he wants from her. Only
then will he be fulfilling the Sunna up until the point he says, O Allah protects us from
the Shaytan and protect126 what you provide us with from the Shaytan. The Shaytan will
not be able to harm the child if Allah provides him with one at the time. But he has to say
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Here end folio 79 of manuscript A after 15 lines of Arabic colophon.
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that while putting absolute trust in the will of Allah, leaving it to his will, his power, his
might, being humble, with humility. Then perhaps127 what he needs will be fulfilled. He
should make intentions to assist her in the form of her deen and to fulfill his need which
is in accordance with her objective in order to be included in the indication of his words
may peace be upon him, Allah helps a slave as long as he helps his brother. When he
fulfills his desire he shouldnt rush to stand up because that may cause some confusion
for her. Instead he should stay there until he knows that her need has been fulfilled. The
objective is to be considerate about her situation because he may peace be upon used to
give advice about women and encourage being kind to them. This is a subject which
involves being kind to her which isnt possible except by means of him so he has to strive
hard to do that. Allah is the one who is asked for pardoning in what he is incapable
doing. He shouldnt have intercourse with her while both of them are exposed with
nothing on them to cover them. This is because of his words, may peace be upon him
regarding that, about the two naked people doing that. His intention should be for them to
have a child that will add to the increase of Islam. When he finishes his purpose128 he
should take a bath so he can sleep in the best of states or he should make wudu so he can
go to sleep in one of the pure states. If he wants to return to having intercourse then he
should do what was mentioned previously. If he wants129 to have intercourse before
taking a bath and making wudu then he should wash his private part. He cannot go unto
his wife from her anus. He has to avoid that. The same thing goes for thinking about a
strange woman that he has seen or a woman that amazed him at the time of having
intercourse with his wife. This is a type of adultery. This is the same for his wife she
cannot think about anyone other than her husband. He has to avoid mentioning what has
happened between them when he has intercourse with his wife. A lot of times this is what
the foolish people do.
It is essential for him when he awakes from his sleep to wipe his hands over his face,
then say the shahada, and then return to his right side if he has nothing to do. Then he
should say bismillah130 and put his right hand in the right the sleeve before the left. If he
isnt in a state of ritual impurity he reads, Verily in the creation in the heavens and the
earth until the end of Imran. His hands are then used to rub the sleep from the eyes. This
is what The Prophet may bless him grant him peace used to do. Then he says bismillah
and gets out of the bed and looks at the heavens and says, O Allah praise belongs to you.
You are the light of the heavens and the earth. Praise belongs to you. You are the
sustainer of the heavens and the earth. Praise belongs to you. You are the lord of the
heavens and the earth and whats in it. You are the absolute truth and your promise, your
speech131 and the meeting with you is true. Paradise is true. The fire is true. The hour is
true. O Allah to you I submit. I believe and put my trust in you. I am remorseful to you. I
bring my arguments and judgments to you. Forgive me for what 132 I brought forth, what I
have held back, what I have done in secret and in the open. You are my god. There is no
god except you. O lord save me from your punishment on the day that you resurrect your
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slaves. This is the way it was narrated from the prophet may Allah bless and him grant
him peace.
It is essential for the student of knowledge that the times he chooses to gather with his
sheikh be times that he knows will be easy on him in order to protect him from
experiencing a hardship by gathering with him. That is the causative factor for the
knowledge and blessing of it being prevented from him like many of them do. You will
find them trusting a person and talking about his blessings and then choosing to come and
visit him at times that meritorious acts are done. They then preoccupy him from obtaining
the blessings of these times. So he and they become idle during this noble time. There is
no doubt that the shaytan has presented 133that to them so they can go against the Salaf.
Havent you seen the state of the Salaf when Ramadan enters they cut each other off and
every one of them flees from his companion until Ramadan is done and then they gather
together engaging one another. We do the opposite of that today. When Ramadan enters
upon us our gatherings increase and our visiting and we see that as good and as a part of
the deen134. We view our gatherings during these noble days as getting close to Allah.
Verily we belong to Allah and to him is our return. May he give us success at what he is
pleased with by his grace and generosity.
Section regarding the intention of the Imam and The caller to prayer (muadhin)
The discourse about them is combined just like the scholar and the student but the
Imam has to have some specific etiquette. It is necessary that he have eight
characteristics.135 He has to be [1] muslim, [2] sane, [3] mature, [4] male, [5] upright, [6]
be able to speak, [7] he has to be able to recite the Umm Al-Quran, and [8] he has to have
knowledge about the rulings of the prayer. The muadhin shares with him the first six. In
addition to that he has to be knowledgeable about the times of the prayer and free from
mispronunciations.
It is essential for the Imam to make intentions to lead the prayer so he can obtain the
virtue of it. Since it isnt necessary for him make an intention to lead the prayer except
for every prayer that it isnt sound without making an intention in congregation like
Juma, the fear prayer, combining the prayer because of rain, the funeral prayer, and
when he is replacing someone in prayer. It is not necessary in other than that but if he
doesnt make intentions to lead then he will not obtain the virtue like the one who did.
The intention should be accompanied with faith (iman) and expectation (ihtisaab).
It is essential to step forward136 as the Imam because of the communal obligation (fard
kifaya) so the responsibility is removed from his muslim brethren.
It is essential for him not to rush to the position and not to abandon it out dislike for it.
It has been narrated that a group137 wanted the position as the Imam and it was taken
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away because of them. A lot of people refrain from the position of Imam which is a
mistake and a lot of people rush to the position which is also a mistake.
It is essential not to appoint the position of Imam in the big masjid (masjid-atham)
except to the person who the people of the land are in agreement about his moral
excellence. He is put forward because of his knowledge, good, and righteousness. The
rest of the masjids do not appoint anyone to the Imam position except the one who the
people of that area agree on to his moral excellence. It says in the Madkhal, As for the
Egyptian regions and those that resemble them the position of the Imam comes with
dirhams 138most of the time. The appointment to the position isnt given except to the
person who has position or power. Most of the time the position is given out of kindness
in the deen. So when someone prays behind a person and his state isnt known he will
repeat his prayer because of his words, may peace be upon him, Your Imams are your
intercessors so examine the person you want to intercede.
It is essential for the Imam when he is appointed to the position that he has a sincere
pure intention that he is doing it for the sake of Allah. He is not seeking by that position
any other objective. This is because of his words may peace be upon him, Whoever does
any of these actions because he wants something from a dunya objective will not
experience the smell of paradise. The smell of paradise can be found the distance of five
hundred years. He must avoid this great danger. The dignity of the position of Imam has
to be protected from everything that disgraces139 the holder of the position like joking and
too much and laughter especially with140 strangers. He shouldnt walk in the market place
without a sharia necessity, go back and forth to the doors of people of the dunya and
whatever else resembles that.
It is essential that he keep up with the times of prayer more than the (muadhin) since
the caller to prayer can make a mistake sometimes and that would be a reason for the
prayer occurring at the wrong time. But if the Imam keeps up with the times it less likely
that they would make a mistake together. In the school of Malik may Allah have mercy
on him having knowledge of the times of prayer is obligatory (fard) with respect to every
person who has reached puberty. Then what do you think about the Imam? Since it is
because of him you have the loose and binding with respect to the prayer. It is obligatory
that the community (jamaat) be pleased with his position as the Imam and that they like
him. Because the messenger of Allah may Allah bless him and grant him peace cursed
three people. A man who made a group of people leaders and they141 are not liked, a
woman that spends the night with her husband angry at her, and a man that hears, Come
to success and doesnt respond. If he fears that in the community there is someone who
dislikes him being in the Imam position then he should leave it. That would be better for
him on the condition that the dislike is because of something the sharia necessitates not
because of some worldly portion or something personal or similar to that.
It is essential that the Imam have the greatest fear, most knowledge, and humility of
the community. It has been narrated, The prayer142 is elevated according to the most
pious man of the congregation. It is essential that the Imam be characterized by this so
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that everyone behind him obtains his protection. He should never look at his self as
having superiority over the one who put him forward. He should see them as having the
superiority over him. His greatest ambition should be to avoid customs and innovations143
that have been taken to be Sunan because the masjid is under the protection of the Imam
and everything that is done in it from the muadhin, the resident, and other than that from
those people that have the right to the disposal of the masjid. Havent you seen what the
Prophet may Allah bless him and grant him peace did when he seen some mucus in front
of the masjid and he scraped if off with his hand. His dislike for that could be seen. Also
from that is making wudu in the masjid. That is prohibited and making a house for the
Imam in the masjid which is usurping a space of the muslims, making a path in the
masjid, spitting in it, placing an obstacle between the people praying so they cant see
each other, numerous callers to the prayer after the morning, ascending up on a flat plain
to make the call to prayer, shaking hands after the morning prayer, and other things that
have to do with the prayers. Leaving the child in the masjid, raising the voice144 in it,
buying in it, starting a fire, sitting in the masjid to talk about worldly matters and what
happened to so and so and what happened to so and so. It has been narrated that talking in
the masjids eats up good deeds like fire devours wood. The Prophet may Allah bless him
and grant him peace said, A time is coming at the end of time when people145 from my
community will come to the masjids sitting in circles mentioning the dunya and their love
for it. Dont sit with them. Allah has no need for them. He also said may Allah bless him
and grant him peace, When a man comes to the masjid and talks a lot the angels say to
him, Be quiet O friend of Allah. If he continues the angels say, Be quiet O hateful one
of Allah. If he continues the angels say, Be quiet! May the curse of Allah be upon
you. Sitting in the masjid is only for prayer146, recitation, the remembrance of Allah,
contemplation, and studying knowledge on the condition that voices arent raised and that
this isnt causing any confusion to those who are praying and doing remembrance of
Allah. This is the same thing for searching for lice on a garment in the masjid because the
skin of lice is absolutely impure. If we determine that he kills it and through it outside of
the masjid it wouldnt be permissible because killing it in the masjid is prohibited
because it carries impurity from the time it is killed until being thrown outside without a
sharia necessity. He shouldnt take it and through it in the masjid. This is the same for
eating in the masjid especially onions and talking in non Arabic tongues. Allah knows
best about what cant be heard from those present. He says, Thats only because of what
is said regarding non Arabic tongues that it is a form of dishonesty and for one who
speaks Arabic good it is worse147 and sleeping in the masjid like some of them do in the
middle148 of the day during Ramadan. The person sleeping is less likely not to be safe
from passing wind and he may have a wet dream and remain in the masjid in state of
ritual impurity. It can be a causative factor for his turban or mantle being stolen, also
sewing, practicing writing, and all professions in the masjid. This is the same for stopping
ones riding beast at the door of the masjid because it restricts the path of the muslims and
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prevents them from the masjid. The one who does that is scolded because the animal will
drop dung and urinate and the people will walk in it with their feet and then bring it into
the masjid causing it to be impure. Stopping the animals at the masjid causes a lot of
harm especially for the elderly, the blind and others who are weak149. This will also
prevent them from walking to the masjid to fulfill their needs. They have the same path
even if it is farther for him. Taking the masjids as a walkway is a sign of the conditions of
the hour. This is has spread and increased. It is rare for you to find a congregation masjid
without the people taking it is as a walkway and its rare to find someone who prohibits
that. Verily we belong to Allah and to him is our final return! He has to prevent the
muadhins from saying the call to prayer one after in another when conveying the prayer
and raising the voice in a way that the muadhin cant be understood because of their
screaming. This takes away presence, humility, and dignity. It preoccupies one in the
prayer beyond the sharia which invalidates his prayer especially when it is with
alteration. Because they will say Allah while extending the hamza to a madd. This is also
what they do150 when saying Akbar151. Some of them extend the ba in Akbar with an alif
and other than that. The Imam hears this evil deed and doesnt change it. May Allah save
us!
It is not permissible to pray behind the Imam without being able to do one out of four
things. [1] He has to be able to see the actions of the Imam which is best. [2] Be able to
hear his words. [3] Be able to see the actions of the followers. [4] or be able to hear their
words. If he is excused from all them then he doesnt have an Imam to follow. It is better
for the Imam to raise his voice and then not need someone to repeat him to be heard.
Even if it is permissible he would be performing something that contradicts the Sunna
which is for the follower to follow the Imam. In this way the Imam falls under the ruling
of the follower because those who are saying Allahu akbar are extending the takbir and
stretching it and the Imam is waiting for them to finish. At that time he is moving to
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the next integral that follows. He has to forbid then from singing the call to prayer in a
way that resembles the singer. This is the same for the call to prayer in the middle of the
masjid.
Section
He has to forbid the muadhins from what they have invented during the month of
Ramadan by doing the call to prayer for the morning meal. This wasnt done during the
time of The Prophet may Allah bless him and grant him peace. He didnt command it and
it isnt from the actions of the Salaf. The lawgiver has placed one call to prayer for that
because during the time of The Prophet may Allah bless him and grant him peace they
knew153 it was permissible to eat by the call to prayer of Bilal and knew it was prohibited
by the call of Ibn Umm Maktuum. So there is no need for what they have invented. He
has to forbid them from saying at the door of the masjid, The prayer may Allah have
mercy on you and other than that. It is essential for the Imam to observe wearing white
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because he is an example to follow. The Prophet may Allah bless him and grant him
peace said, Your best clothing is white.
Section
It is essential that he never enter154 into the prayer except after straightening the lines.
He makes the intention to enter into the prayer with his heart not by saying it with his
tongue. He makes the intention with his prayer to draw closer to Allah by performing
what he has made obligatory on him by doing this exact of prayer. It is not necessary to
make an intention to be the Imam except for the prayers that have exceptions as it was
mentioned before but if he does make the intention he will have a greater reward than the
one that didnt. The Sunna also is that the person right behind the Imam should be the
best of the people in knowledge and action because of his words may peace be upon him,
Let the person behind me be one who possesses forbearance and understanding. If it
becomes necessary for someone to come in and replace him the Imam has to be able to
find someone worthy of being pushed forward. He says in the Madkhal, This is the
Sunna that is acted upon in the land of the Maghrib according to what I have observed.
The Imam isnt covered except by one155 who is worthy of being pushed forward to be
the Imam. Then he said, This characteristic has been forgotten in the land most of the
time. You will find a person who doesnt have knowledge156 covering the Imam and you
will find the people who possess excellence in distant places from the Imam. That is an
innovation that contradicts the Sunna according to what has been mentioned. It is
essential for the Imam to arrive at the masjid first whenever he is able to so he can obtain
the Sunna and destroy this innovation. The people of excellence during the time of The
Prophet may Allah bless him and grant peace and others during their time continued to
rush out to the masjid at the beginning times of prayer or before. If the people of
excellence came and found others had preceded them to these places the one who arrived
first had more of a right to it and he wouldnt stand up. His standing up from it is a form
of oppression to him and an innovation. O Allah unless the one who arrived first157 is
giving preference to this nearness to someone else who has more of a right to it who
possesses moral excellence and deen then that is permissible for him. Rather it is
recommended (manduub). That isnt from the realm of giving preference to the nearness
because that is only regarding the one who abandoned the nearness in order to exchange
it. As for the person who abandons it for someone of a higher station like this then it is
not.
It is essential when he gives the salaam to leave his prayer that he stands up from his
place. The meaning of stand is to change from the way he was sitting in the prayer and
turn towards the people with his face. If he does that then he is adhering to the Sunna
according to what was narrated that he may peace be upon used to do this158. He will then
obtain the fulfillment of the Sunna and the angels will continue to ask for forgiveness for
him as long as he is in the masjid. This is different if he stands up from his place. It is
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essential that he never neglect making supplication at the end of the prayer by praising
Allah taala with what he deserves according to what is easy for him.159 Then sending
prayers on the prophet may Allah bless him and grant him peace and then supplicating
for his self first and then for his muslim brothers who are present silently to his self. To
do that out loud is an innovation since it has not been narrated that the prophet may Allah
bless him and grant him peace prayed, ended the prayer, raised his hands, supplicated,
and had the people following him say ameen to his supplication. This is the same for the
vicegerents (khulafah) and the rest of the companions. Thats something they didnt do.
There is no doubt that to leave it is better.
Section
The Sunna regarding the Eid prayer is that it be in a prayer area that is on empty
land in order to manifest a religious ceremony of Islam. Nothing should be built there on
that empty plain. It should be left exposed with no building on it. He should say the
takbirs when going out to the place of prayer if the sun has risen or close to rising. If it is
before that and he is coming to the place of prayer because his house is far then he
doesnt do the takbir until 160the time comes in according to the most well know opinion
(mashuur). He says the takbir out loud so he can hear himself and whoevers next to him.
To do more than that until his throat161 hurts is an innovation. He shouldnt bring the
prayer forward before its time like some of the people do that pray when the sun is
rising. He shouldnt delay it like some of them do sitting until day break. All of that
contradicts the Sunna. The Sunna is to pray when the sun has risen. When the Imam goes
out to the desolate area and gives the khutba it should be on the ground not on the
minbar. This is an innovation that was established by Marwan. He stood up on the
minbar and Abu Saeed Al-Khudri told him, O Marwan! What is this innovation? He
said, This is not an innovation. Its good because you know that the people have
increased so I wanted to the voice to reach them. Abu Saeed said, I swear by Allah!
You havent brought any good according to what I have known forever. I swear by Allah
I am not praying behind you today162. He left and didnt pray the Eid with him. Look at
how their protection for the deen was and we will not do same except for the protection
of pre Islamic ways (jahiliyya). May Allah protect us! He has to prevent the women of
today from going out to the Eid because of the corruption thats in it.
Section
Rain or something else can necessitate the Eid prayer to be in the masjid. The
Sunna is as mentioned before should be in a prayer place but when it is in a masjid the
people have to lower their voices more than they would in an open space. It is inevitable
that the khutba be after the prayer. The Sunna regarding the takbirs after the prayers on
the days of Mina is that the Imam can hear himself and the person next to him.163 As for
the muadhins raising their voices a lot with the takbir that is an innovation.
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Section
The Sunna for the strong person164 regarding Salat-Taraweeh is to pray in his house
if he doesnt fear by doing so he will stop going to the masjid. He has to avoid what the
people have invented today by doing dhikr after every two tasleems along with raising
their voices. It is essential for every person of maturity to fulfill the Sunna by standing
the last ten days of Ramadan because The Prophet may Allah bless him and grant him
peace would roll up his bed, tighten up his waist wrapper, and wake up his family when
the last days entered. He would give life to the entire night. This is Sunna thats been left
most of the time during this age. He has to avoid giving a khutba after sealing the Quran
because there is nothing known about doing that at that time. This is the same thing the
people have invented at the sealing of The Quran by making a lot of supplications along
with raising their voices. All of this is an innovation. The same way that some of them do
when they recite there is no god but Allah. All of that is innovation. They recite a verse
that has, There is no god but Allah165 until the end of the sealing of the Quran. That is
an innovation. In summary the Imam should know that the masjid, whats around it, and
what is under his protection is a part of his flock. All of you are shepherds and all of you
are responsible for your flock. Allah is the one who grants success!
Section regarding the166proper etiquette of the educator (Muaddib)
Realize and may Allah have mercy on us and you that everything that has been
mentioned is a branch from this source because the source of all good is the book of
Allah azz wa jalla. It is the essence of everything. When the source is neglected then the
branch is neglected. It is essential for the one carrying out this responsibility to have the
most esteem out the people for its distinctive marks and walk according to the Sunnahs of
the people mentioned previously. He has to make sure his intention is good more than
anyone else. He has to guard himself from sitting for the purpose of acquiring sustenance
because that greed will not move him. Sitting for that reason will only have him acquire
what it is he wants and he will prevent himself167 from the reward that continuously
flows. Instead he should make intentions to do that in order to fulfill the guidance of The
Prophet may Allah bless him and grant him peace, The best of you are those who learn
the Quran and teach it to others. When The Quran teacher acts this way he will amass
the dunya and the afterlife. When his intention is for the sake of Allah by teaching a verse
to someone who is ignorant of it, which is a integral of the soundness of a muslims
prayer, then by teaching The Umm-Al-Quran and other than that for the general benefit
of the young and old he has began with his portion of the afterlife. The Prophet may
Allah bless him and grant him peace said, Whoever begins with his portion of the dunya
will miss his portion of the afterlife and he will not obtain from his dunya except what
was written for him. Whoever begins with his portion from his afterlife will obtain that
portion and he will not miss his portion of his dunya that is apportioned for him. That
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can be seen from the creation in the dunya168. You will find those who do without
(Zaahideen) are reluctant about it, scrupulous about it, and devoted to the actions 169of the
afterlife and nothing else. It is essential for him to hold in high esteem what Allah has
honored in this noble gathering. He should never dishonor it with disgraceful violations,
destructive beliefs, and interpolations that have been thrown on some of the people. He
must strive to capture these spoils according to the words of The Prophet may Allah bless
him and grant him peace, The best people are the teachers. Everything that the deen has
created they revive it and give it to them. Dont employ them or you will drive them
away. When the teacher says to the child say, In the name of Allah, The Beneficent, The
Merciful and the child says, In the name of Allah, The Beneficent, The Merciful Allah
writes a protection for the child, a protection for the teacher, and a protection for his
parents from the fire170. So it is essential that his intention never be to obtain anything
fixed. If something comes to him he takes it as an opening from Allah in order to help
him against what will hinder him if he is poor. It is essential that he doesnt disclose that
anyone. He makes that a secret between him and his lord. He should show that he is
sitting for something that has been determined so those like him are not prevented from
obtaining the benefits. This is because most of the time the people of today if they know
there is a teacher, teaching for the sake of Allah they will not bring their children except
to him. It is rare that someone will give him something because if the teachers do
something bad they think bad about him even though they cant bring any harm or benefit
to him. If the teachers do something good then they think well about him. They believe
that they have taken him outside of the limit so they considered him to be from amongst
the angels that dont eat or drink. They will say he doesnt care what hes given. So171
their benefit doesnt reach him. This is their state with respect to the affairs of their
afterlife which contradicts the causative factors for their dunya. Whoever establishes this
for them they respect him and spend their wealth on him. So they are shy when it comes
to him. This is different from the state of the Salaf. They didnt care where their benefit
was placed so how should it be then for the one who recites of The Quran. So how is it
for the one who has cut off everything in order to teach the Quran for the sake of Allah
taala. Have you seen what was said about Shaikh Abu Muhammad ibn Abi Zaid may
Allah have mercy on him when he wanted to put his son in a Quran school. His son read
All praises are due to Allah lord of the worlds and brought his father a board to collect
money. He gave his son one hundred dinars to give to the scholar. When it reached the
scholar he gathered with him and the sheikh said to him, O master! What have I have
done for you to give this gift172 to me? He told him, By Allah my son will not read
anything to you after today. He then said, why? He said, Because you hold in high
esteem what Allah made low and consider insignificant what Allah made important. Most
of the time, the people today are in this state, which is elevating the dunya and making
the affairs of the afterlife insignificant. When they hear that someone has given
somebody else some dirhams they consider that important and if they hear that he was
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taught something from The Quran they dont see that as anything important. May Allah
protect us!
Section regarding taking a fee for teaching The Quran
What was mentioned previously regarding the intention of the Quran teacher was
according to the best way. It is permissible for him to teach for compensation because of
the words of the Prophet may Allah bless him and grant him peace in what was narrated
by Bukhari, The thing that has the most right for you to take173 a payment for is the book
of Allah. This is a clear proof that it is the most permissible174 thing. Malik may Allah
have mercy was asked about paying the teachers and he said, There is no problem with
that. It was said to him, He can teach for a monthly salary and ask for it? and Malik
said, theres no problem with that. Our scholars in Madinah continue to do that.
Section regarding the state of the childrens guardians
It is essential for the teacher to never take anything from the child who belongs to
someone who earns a living by something prohibited in every way when he brings it to
him from this direction. If he brings him something from another direction there is no
problem and he doesnt have to leave his teaching because of that but it is on the
condition that he doesnt become friendly with the parent of the child by coming to him,
giving the greeting, speaking, and responding to him. Since it is obligatory on him to
change similar things like that, that has those types of conditions175. If he refuses it then
there is nothing left for him to do except to keep away.
Section
With respect to the description of how to fulfill what he intended, that occurs by him
striving to teach more than the person who teaches for a salary because if he knows he is
doing that for the sake of Allah he would strive for that out of a strong desire to fulfill
what Allah azz wa jalla has imposed on him. This is the opposite of what some of them
do when he will not take a salary because he is inclined to resting and tiring in order free
his self from doing it and if not then he will leave it as a veil that he is free from blame
because he didnt take a salary. He doesnt know that he is falling into danger by having
disdain for what is being done for the sake of Allah. He has to maintain that to best of his
ability.176 Allah is the one who is asked to overlook shortcomings. Some of the teachers
are forced to177 take a salary so it is essential that it be a salary that is determined. It is the
most permissible thing an individual can eat from because of the previous hadith. He has
to avoid taking anything beyond that, which comes from the child without the permission
of his guardian. That is prohibited because it is something that belongs to the guardian
and no one after him. The child doesnt have the right dispose of his wealth even if he has
money after that.
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Section regarding what the educator enjoins the child to do in having manners
(adaab)
It is obligatory on the educator not to let the children come to the school with his food,
or a portion of it with him, with money, or let him buy anything at the school since it
would cause harm to the children that dont have any money who are poor. One of them
will return to his house with shattered emotion, displeased with the money of his parents
because of what he saw from the child who had wealth178 in the dunya. The same thing
applies to leaving one of the merchants at the school.
It is essential for the educator not to talk a lot with the brothers that pass by him when
there is no urgency to talk with him. O Allah unless its because of something that is an
obligation on him or something that is more important than what he is doing. Many of the
educators do the opposite of that. You will find them talking a lot with the people
without a sharia necessity and then the children stop what they are doing179 and become
distracted and begin playing.
It is essential that the location for the school be close to the market and the Muslim
streets or the road. It is disliked for it to be in a place that people cant pass by because
the children will rush out to them with he said and it was said. When it is next to the
market or close it removes180 that from them and it will show that this religious practice is
being done. It is not essential that the school be in a place that is concealed from the
eyesight of the people passing by the road because that would be a source for scandal.
This also goes for having it in the masjids because of the hadith, Keep the small children
and the insane away from your masjids. It is essential that the children be equal in his
sight. The child of the rich and the child of the poor cannot be shown preference one over
the other in the curriculum, discipline, or learning. This is the same for someone who
gives him something and someone who doesnt give him something since that would
make the truthfulness of his state very clear. He cant allow a child to enter the school
with anything that props them up because that would be sign of arrogance for the child of
the rich over others and it will shatter the emotion of the poor child and the orphan. This
place is a place for good and not a place for breaking things. He has to teach them
justice181, humility, and good. The beginning of the childrens affair has to be based on
the most upright methodology.
It is essential that the place the children dispose182 of their humanistic necessity be
determined. The school should be an endowment or property that the owner has granted
permission to be used and it should be safe for the children. If both of these do not exist
and its not safe then everyone one of them should go to his own house to alleviate his
necessity and then return. When one of them leaves to relieve himself he should not let
another go until the first one has come back because when they all together it is feared for
them that they will play because they are all together. They will be slow in returning to
the school. This is their state most of the time.
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It is essential for the educator when the child needs his food that he let him go to his
own house183 to eat and then come back because that will hide his poverty. Also it will
teach the children proper manners when they are young because its not good to eat
without the people he knows, the brothers, and not strangers. When the child is raised
like that he will behave with the manners of the sharia and he will be removed from
what some of the general people partake in by eating on the road and in the market place
and then someone arrives who he knows and doesnt know. That is not the Sunna and it is
not the characteristics of the noble people. I say these are the manners that the children
are missing in our land most of the time because their fathers most of the time send them
to the school without money184 and some of them travel to the school by themselves
without their guardian having any care about that. They grow up begging185 from people
and they inherit these shameless manners. They dont show any modesty to anyone
instead they harass the people. They become known for destitution and showing self
abasement to the people in order to get what they have. This causes them to inherit all
types of ambitious desire and deception in acquiring the wealth of the people by doing
wrong until they become intolerable. For that reason you will find in our land that no one
is famous for having ambitious desire and begging except the students, their teachers, and
their children most of the time. May Allah protect us with his grace and generosity! Some
think that this is the purpose for reciting the Quran, teaching knowledge, and getting the
benefits of knowledge. We seek refuge with Allah! The student of knowledge has the
most right to leave ambitious desire for what is in the hands of the people.
It is essential to correct them with the whip when they disappear more than186 they
need to so that doesnt become a means for them to gather together and something
happens that isnt befitting. It essential that he take the responsibility of teaching all them
himself if he is able to do that and if he has an excuse not to then he orders them to read
to each other. That is done in his presence and in front of him. He shouldnt take his sight
off of them because187 if he isnt paying attention malicious acts will occur from them
because their intellects arent complete yet. When a person who doesnt have intellect is
left alone for a period of time his affair will not become marred in most instances
especially during this age which is well known.
It is essential when he appoints some of students over others that he doesnt make
some particular children go to one person. Instead he should change the children for the
assistant pupils every time. One time he should give these children to this one and these
children to that one because when particular children are given to one child188 bad acts
start between them caused by friendship that he is unaware of. When he does what was
mentioned he will be safe from that. This is something that he does within himself by
taking his children sometimes and giving them some of his other children. If all of the
children are small then it is inevitable that he fulfill the duty himself. If he is unable to
then he can take one of the oldest of the followers who has memorized the Quran for a
legitimate fee or without one.
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It is essential to follow the Sunna with respect to teaching. From these teachings is
that the Salaf may Allah be pleased with them only taught their children when they were
seven years old because that is the time that the guardian expects the child to pray and act
with proper sharia manners. At that time the child doesnt need someone to bring189
them to the school if its safe for him most of the time. If he isnt safe then the guardian
should send someone with him someone who can be trusted190 in taking him to his house
for his necessities and his food. The one who takes him to the school is free from the
outcome of what happens with the one who takes him from school. Most of the time
during this age the parents enter their children into the school when they are young from
the perspective that they need someone to be responsible for them and to mobilize them
to the school and return them to their houses. Some of them are the same age and he isnt
able to stop himself from using the bathroom on himself. He will do that in the school
and wet his clothes and the place hes sitting. He should avoid teaching these children
since theres no benefit in teaching them most of the time without getting exhausted.
Some people191 send their small children to the school so they can rest from being
exhausted with them and not for the sake of reading.
It is essential to teach them the proper manners of the deen just like he teaches them
The Quran. From those manners is that when he hears the call to prayer he commands
them to leave everything they are doing at the time from their reading and writing or
other than that. He teaches them the Sunna regarding the caller to prayer and the
supplication after it for themselves and for the muslims because the supplication for them
is expected to be answered especially at this noble time. Then he teaches them the ruling
about cleaning ones self (istibraa) little by little. The same thing for wudu, bowing
(ruku)192 after that, prayer (salat), and what follows after that. He begins doing that with
them little by little even if its just one religious issue everyday or every two days. He has
to avoid leaving them193 preoccupied after the call to prayer with other than reasons
related to the prayer. Instead he should leave them preoccupied with what they are doing
until they reach the congregation and pray all together in the masjid that their teacher
prays in. If he fears there is going to be some playing then they should pray in the school
all together. He should put the eldest of them forward to lead and pray with them in
congregation. He shouldnt make them repeat their prayer when they pray by themselves
and he shouldnt be easy on them when they dont pray in the masjid because there is a
difference of opinion on that issue. What I mean by that is being present at the prayer in
congregation whether its an obligation (fard) or Sunna. One group of scholars says that
the prayer isnt valid except in congregation. When they are done making the prayer and
what follows they should return back to what remains from the lessons in the school.
It is essential that the194 time they write on their boards (lawh), when it is corrected,
and when it shown to the teacher be a specific time. This is the same for reading their
portions of the Quran (ahzabs) so that the situation is always precise and not
disorganized. Whoever lags behind at that time without a necessity he should confront
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Here ends folio 125 of manuscript A after 15 after 15 lines of colophon.
40
him with what is appropriate.195 Sometimes a frown on his face is sufficient and to
another child that will not make him stop. Instead he has to talk to him harshly and
intimidate him. Another child cannot be restrained except by hitting him and insults. All
of this is according to the situation. It has come in a hadith that the child shouldnt be hit
for the prayer except when he is ten so anything other than hitting is more appropriate. It
is essential that he deal with them with mercy whenever possible since it isnt necessary
to hit them at this age because of what was previously mentioned. When the child is at
the age to be hit for 196leaving the prayer and he is forced to hit him, he hits him once
without causing excruciating pain and not more than three lashes. That was the custom of
the Salaf may Allah be pleased with them. If he is forced to do more than that then it is
permissible for him to do between three and ten but its a must that the tool used to hit
has to be something other than the tool used to implement the sharia prescribed
punishment. This is because when a man testified against his self that he committed
fornication The Prophet may Allah bless him and grant him peace called for a whip and
was brought a broken one. He said, Bigger than this he then was brought a palm leaf
branch whose fruits hadnt been removed and he said, Smaller than this and then he
brought a whip that was bending and he said, This is the right one and he commanded
that he be flogged with it. More than ten times isnt proper etiquette and he is liable for
what happens to the child if he does more than that. He has to avoid with extreme caution
doing 197what some of the Quran teachers198 do when they hit the children with tools like
a dry stick, or heavy blows with whips, and other things that resemble that that are not
appropriate.
It is essential that he teach them penmanship and copying just like he teaches them
memorization of the Quran. That it will give them the upper hand in memorization and
understanding by means of it. It is the greatest cause of assistance in studying the book
and understanding its issues. It is necessary for him to have a clean place to wipe off the
boards (alwaah) that is protected from people walking in it with their feet. Then along
with that there has to be water to mix with the wiping and a clean place where a hole has
been dug that is protected from peoples feet walking in it. The left over water can be
placed in it or in the sea, thrown in a well, or placed in a clean container that can be used
to seek medicinal cure for whoever chooses to199. This is also goes for the water that is
used on the rag after wiping it. It is put in a place that cant be walked on. It is a condition
that the rag being used to wipe the boards (alwaah) be clean and that the water that
moistens it at the time of wiping be pure. The best thing to do is not to use water that is
being utilized. If its possible the water should be sweet which is better because some
people are drinking it for medicinal cures and if it is bitter it will prevent him from using
it. It is obligatory on him to prevent the children from wiping the boards or portions of
it200 with their saliva since it isnt permissible because saliva is unclean and this place is a
place of greatness and exaltation.
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It is essential for the teacher not to have the children become accustomed to recitation
in unison because it contradicts the actions of the Salaf because if they do become
accustomed to it at a young age it is feared201 that they will do it when they get older.
Also there is no progress in their memorization by doing that because any of them who
failed to memorize something his state isnt known because they were doing it in one
voice.
It is essential that he never personally asked the children for something that he needs
without the permission of his father out of the good of his soul. He shouldnt ask the
orphan to roam around for his needs. He has to avoid sending the adolescent children and
those who have reached puberty to his house because that isnt permissible. What we
mentioned before about personally asking for what he needs to some of the children is
from the realm of permissible but what we mentioned before about not personally asking
is from the realm of what is better and more appropriate. This is because he entered into
teaching them for the sake of Allah taala but whoever does something for him without
him asking and yearning for it then he can take it out of it being an opening like it was
mentioned previously202 about taking a fee. He has to avoid letting them relieve
themselves in the suitable places for the people and on their roads or they will get
impurities on him. Whoever sits in these suitable places will get their clothes wet203 with
impurities. This is the same for the person walking he will get some filth on himself. The
Prophet may Allah bless him and grant him peace said, Avoid those who are cursed.
The curse connected to the children is because of the rebuke of the person who is silent
about telling them what is obligatory or prohibited on him.
It is essential that he get married because even if he is righteous, most of the time
there will be a bad opinion about him during this age because he isnt married. It is
essential that he doesnt laugh with the children and act too friendly with them so his
respect remains firm with them. For that reason a custom was established for those who
follow them. It is essential for the teacher to avoid what some of the teachers people204
do which is that the children who are with them every one of them will come to him with
his food and he takes it from them. Some of the teachers mix all of that together and give
some of what was brought to the person who brought it. So you will find some of the
children asking him for some of his food and he will withhold it from him and save it for
himself and for the person he chooses. This is prohibited and an injury with respect to the
obligation of his taking care of the school. He should repent and realize the reality of his
affair of doing that especially if the child is an orphan. It will never be permissible for
him to do that since it isnt permissible for his guardian to give permission to do anything
like that. Some of the teachers do something prohibited205 which is he will eat with the
children from their food and then feed whoever he chooses and send a portion of it to his
house of what he chooses. This is a form of stealing but if their food is left that nobody
has touched then they can eat what they want and the rest206 can be left in the school out
of dislike for it. It is permissible for the teacher to take it and benefit others with it. It is
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essential that he let the childs guardian know about that as long as the child isnt an
orphan as it was mentioned. As for when the child needs water to drink it is permissible
for the teacher to take some from each one of them according to the need. That is done by
taking an equal amount from all of them. A person in need of water can buy it and he can
buy something with the water. It is not possible for the children to go to their houses to
get a drink even if some of their houses are close because that will lead to repetition in
most instances. It is obligatory that others do not drink with them except with the
permission of their fathers to do that. If there is an orphan among them then nothing is
taken from him for the price of the water or from anyone else. In summary it is about
whoever causes harm when it comes to drinking something and it being insignificant207
with respect to the teacher.
Section regarding the children taking an intermission
There is no problem with the children leaving or an intermission for two days around
Juma and also208 taking an intermission before the Eid and after it for two days or three
days. That is recommended according to the words of the Prophet may Allah bless him
and grant him peace, Give the heart some rest from time to time. When they take a
break for two days for Juma they are diligent for the remaining days. It is essential for
the teacher not to leave children in his presence that have characteristics of bad smells in
their mouths because that will be a reason for it to happen with respect to some others in
the school that are with him. This will lead to his school being known for something that
isnt good and attributing something to the teacher that isnt befitting for his rank. There
is another cause of evil to and it is that it will be a209 reason for children not to come to
him or decreasing the amount of people that come to him. He has to avoid that to the best
of his ability. Allah is the one you ask for assistance!
It is essential for the teacher to avoid what some of the foolish people do when they
open up a school and there are few children that come he will write on some papers and
hang it on the door of the school to increase the amount of children coming to the school.
He has to avoid excepting any food from any of the children that they bring to him that
some of the people know is from the holidays of the people of the book or similar.
Instead he should return it and scold the one who did it. Some of the teachers ask for it
themselves which is more hideous and some of the muslims ask the people of the book
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for their food during their festivals and holidays and this is more despicable because
that is for their holidays.
It is essential for the teacher to let the children go to get their food as mentioned211
before and he should let them have some time to relax at their houses. He has to avoid
letting them do that at the school because the school wasnt built except for study,
memorization, examination, and writing. Anything other than that should be done at their
houses. He shouldnt let them sleep at the school for any period of time.
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It is essential when one of the children complains to him when he is in the school
about a pain in his eyes or something in his body and he knows he is telling the truth
about that to send him home. He shouldnt leave him in the school without reciting
because that would be a cause of idleness for others in most instances.
It is essential for the teachers if he has a small child not to let any of the children of
the school carry the child male or female. To prevent the female child from being carried
even more so212 and not to let the fathers ask for permission for anything like this. This is
different than what was mentioned previously about personally asking for something he
needs from the fathers.
It is essential for the teacher not to be absent from the school when it first opens as
long as the children are in there because they dont have an intellect that will prevent
them from doing something that occurs to them. It is inevitable for them to have someone
watching over them that will guide them with his actions213 and teach them with his
words. There is no problem with him being absent for a short time for a necessity. He
shouldnt do that except when he cant find someone to fill his place since thats like
having bread when it turns green. But this is on the condition that he personally appoints
over them the eldest of age and the one with the most intellect and on the condition that
he doesnt order him to hit any of them in his absence or scold anyone but whoever does
something he writes his name down until the teacher comes. Then he informs214 him
about it and looks to see what his opinion is. It is permissible for him to write a form of
protection for the muslim babies and the adults. He has to avoid writing anything in
Hebrew. That is not permissible even if there are benefits in it that cant enumerated.
Verily this is forbidden.
It is essential that the childrens parents choose for their children the best time
possible for them that comes from the teachers even if his place is far. First of all they
have to choose the one who possesses deen and piety. If he possesses knowledge of the
Arabic language along with that he is better. In addition to that if he has knowledge of
jurisprudence than he is the best one. In addition to that if he is older in age then he is
more deserving. In addition to that if he possesses religious scrupulousness (wara) and
detachment from the world (zuhd) then it more of an obligation and anything else he has
in addition that. Hence the praiseworthy characteristics that increase in215 the teacher will
also cause the child to increase in beauty and elevation.
He has to avoid216 what the teachers and scholars have invented by having the children
recite to them in the market place and on the roads because that is not the actions of those
before. It also has heels trampling it which is prohibited and because the market place has
sound and talking and the Quran is free from that. It is also obligatory to be silent for the
Quran or it is recommended. Certain things happen from people in the market place that
are not appropriate. It is permissible for him to read outside of the town when it hasnt
been determined that there are impurities and to read going from village to village as long
as it hasnt been determined that are impurities. It is prohibited to do the call to prayer in
the school because it is an innovation. It is obligatory on him not to verbally abuse the
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children who need to be disciplined. Some of the teachers, a lot of them will do this
which is prohibited (haram). This217 happens when the teacher is overcome with anger
for the child and he verbally abuses him. He then transgresses because of that and that
goes back to the childs father. Perhaps some of them receive accusations at that time that
necessitate a prescribed punishment especially if any of them have in his character rage
or rude anger. It is obligatory on him when any of what was mentioned overcomes him
not to discipline the student at that time. Instead he has to leave him alone until his anger
calms down and the suppression he was experiencing leaves him. At that time he can
discipline him with the manners of the sharia since the one who is responsible for
teaching the Quran218 refrains from what was mentioned. Instead he establishes good
manners for the child without taking his honor and insulting his parents. Like it was
mentioned before it is essential for the parents to look for teachers for their children that
are the most scrupulous, most detached from the world, the most pious, and other than
that. This is219 because the teacher is the second suckling for the child after the mothers
first suckling. He has to avoid taking the child to the math teacher or someone similar
after he leaves the school because this is the time for the third suckling after suckling of
the Quran teacher. It has been said, The suckling is what changes character because the
child cannot obtain strong faith and learning knowledge when that knowledge has been
preceded by other thoughts. The Salaf may Allah be pleased with him used to protect this
third suckling more than the other two previous ones. Meaning the suckling of the mother
and the suckling of the educator because the childs intellect, knowledge of affairs, and
ability to except things is based on what he hears and sees. So it is necessary that after the
suckling of the educator there be the suckling of the rightly acting scholars
(Ulama_Aamileen) who act in accordance with their knowledge and follow the Sunna of
their prophet may Allah bless him and grant him peace. When the child has suckled220
from these three then most of the time if something occurs other than what first came to
him then his knowledge, what conforms to the intimate knowledge of the book, the
Sunna, loving both of them,221 and giving preference to them will cause him to object.
One of the people brought his child to one of the Salaf may Allah have mercy on him in
order to have him show him the path of knowledge and he said, Has he learned any
knowledge before this other than what we are in? meaning the book and the Sunna. He
said, Yes. He said, What was it? He said, Arabic. He said, Take your son.
Nothing will benefit him. He said, Why is that? He said, Because love stories of the
Arabs and their poetry got to him first and he began with that. So how is it possible to
rectify him when he hasnt learned the book and what is known out of necessity. Arabic
has now become something sought after in the deen more than seeking it for the purpose
of understanding 222The Mighty Book and the Sunna of the Prophet may Allah bless him
and grant him peace. But the rebuke of this master to this man didnt happen except
because of the love stories of the Arabs and their poetry that came first. If the book and
the Sunna had come first or some of it from the perspective of him knowing what was
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obligatory on him, what was Sunna, and whats recommended then what could he have
censured him for. If it is done this way it will protect them from Arabic being first despite
the need for it in the sharia. What is your sate without it. Look at the words of Sheikh
Abu Muhammad ibn Abi Zaid in the Risalat, Realize that the best hearts are the ones
that have been filled with good. The hearts that are expected to be good are the ones that
havent had evil get to it first223 and have been cared for. The best thing to care for the
hearts is sincere advisors and those who desire the reward for it. Good reaches the hearts
of the children of the believers224 in order to make them thoroughly familiar with it, to
awaken them about the characteristics of religion, the boundaries of the sharia so they
can practice it, and know what is obligatory on them from it. Their hearts will believe it is
from the deen and their limbs act in accordance with it.
It has been narrated, Teaching young children the book of Allah extinguishes the anger
of Allah glory be to him and, learning something at a young age is like carving into
rock. So it is essential to watch that the first thing carved in his heart is righteousness
and then he can learn what he wants after that. Allah is the one who gives success at
arriving at the truth.
Section regarding ornamenting the boards (alwaah)
As for ornamenting the boards and beautifying it with different types of inscriptions
during the childs transformation in the school from chapters (sura) and other things or
parts of the Quran (hizb) and other than that with some of things that some of the other
lands make customarily that is from the realm of permissible. This is because it brings
happiness to the children and 225rejuvenates for them the concern for perseverance in
reciting. But it is necessary to avoid what some people have invented by doing bad things
with the profits from it. A lot of that has been enumerated in the Madkhal. From amongst
the bad acts is embellishing the school with silk and covering the boards in gold in a silk
towel. Silk isnt permissible except for women. Some of them have the children of the
school walking in front of them while they are singing songs and some of them are
reciting the Quran in high and low voices. Some of them pass by the market place like
that. Some of them go to extremes with some things in doing that. If they went to
extremes by giving in charity what they earned it will be difficult for him because that is
pure obedience for the sake of Allah in secret and doesnt have any play and pastime in it.
It is essential for the parent of the child; no it is necessary to avoid226 what some of the
people do during this age. It is that the child is extremely tired and he is close to sealing
the Quran and his parent will take him to another school so the first teacher who has a
right to it misses the benefit of him sealing the Quran. Malik may Allah have mercy on
him said regarding the child when he enters The chapter of the heights (sura Aaraf) with
the teacher and then he goes somewhere else that the benefit of reading the chapter of the
cow (Al-Baqara) goes to the first teacher who has more of a right to it. His opinion
differs when he enters the chapter Yunus. Does the first teacher deserve it or the second
one. There are two opinions. This benefit does not apply specifically to the chapter of the
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cow (Baqara). It is general for every benefit from the Quran that the child has
approached227. The first teacher is the one who deserves it.
Section regarding the proper manners of the one who struggles (mujahid)
He intends what was mentioned previously regarding the scholar and others228 but he
has some things that specifically apply to him. That explanation will come if Allah wills.
Realize that are two types of struggle (jihad). The greater struggle (jihad-Al-akbar) which
is struggling against the self and that explanation is coming and the lesser struggle (jihad-
Al-asgar) which is struggling against the people of disbelief and opposition. It is done for
the sake of obedience but it is essential for the one struggling not to enter into struggling
until he has asked the people of knowledge about what is necessary regarding his struggle
for him to know. So first he has to know the necessary rulings (ahkaam) for it. From that
the scholars have said that the conditions for the obligations of struggle are seven, it is
that he has to be [1] Muslim [2] sane [3] mature [4] male [5] free [6] and capable with a
sound body [7] and wealth.
The obligations are six. [1] Intention [2] obedience to the Imam [3] leaving deception
with respect to the war booty [4] fulfilling the agreement for safety [5] standing firm
when advancing [6] and not fleeing.
Section regarding the spoils of war (ganeema)229
Whoever has ten characteristics has a right to the spoils. There are seven pre-
conditions that have already been mentioned. [1] That he go out for jihad and not for
business [2] that the spoils of war were obtained by fighting (qitaal) [3] or by the
trembling caused by the horses and striking the necks.
Section regarding the captives
The Imam can choose between five things regarding the captives. [1] Killing [2]
enslavement [3] safety [4] ransom and [5] paying the tax (jizya).
Section regarding the necessary qualities230 for the tax (jizya)
There are ten. [1] Disbelief [2] staying in the land of Islam [3] sanity [4] maturity [5]
male [6] free [7] or released to a muslim [8] able to pay it [9] not from the Quraish [10]
and not an apostate.
Section regarding the ruling of the apostates (al-murtaddeen)
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The land of the apostates is different from the land of war (dar-lharb) in four ways.
[1] They have not made a truce to stay in their land.231 [2] They have not made a truce to
pay any wealth that confirms their apostasy. [3] Their men and women are not taken as
slaves. [4] Those taking spoils of war cannot possess their wealth. It is also different from
the land of Islam in four ways. [1] It is permissible to kill them when they are
encroaching and when they retreat just like the polytheist. [2] Their blood is permissible
and their captives can be enjoyed [3] their wealth becomes a tribute (fay) to Muslims. [4]
Marriage to them is invalid.
Section regarding fighting (qitaal) the insurgent group (Al-fia Al-baagiah )
This group has separated itself from the idea of community (jamaat) and stands
alone with its innovated school of thought and they are isolated in a part of the land.
Killing them is not like killing the polytheist from thirteen perspectives. [1] They are
fought with the intention of forcing them back and not to intentionally kill them. [2] They
are fought when they are encroaching and left alone when they turn they retreat232. [3]
The wounded are not finished off. [4] The captives arent killed. [5] Their women cant
be enslaved. [6]233 Their offspring isnt enslaved. [7] Their wealth isnt taken as spoils of
war. [8] An agreement isnt made for them to remain in their land. [9] An agreement isnt
made to give money which confirms their innovation. [10] No ruling can be borrowed in
order to kill them as polytheist. [11] An obstacle cant be set up against them. [12] Their
houses cant be burnt down on them. [13] Their trees cant be cut.
Section regarding the ruling of the warmongers (Al-Muharibuun)
Fighting the warmongers is like fighting the group of insurgents in every way except
for five things that are different from them. [1] They are fought while encroaching and
while retreating. [2] It is permissible to intentionally234 kill them during war. [3] It is
permissible to detain them as captives to clarify their situation. [4] They can be given
safety when their blood, wealth, and other than that have been exhausted and that isnt
permissible for the group of insurgents when war has come to an end. [5] What they have
taken from the land tax (kharaaj) and charity is just like anything taken by illegal seizure.
So it is obligatory on the one who takes property from someones hand to pay for the
loss. When the mujahid receives knowledge about what was mentioned then he has to
know about the rulings on the fear prayer in the two instances of fighting and the
methodology of what is necessary from all of that. He has to know the rulings of
tayammum, what time is it necessary to do it, when is it235 prohibited, the rulings on the
prayer of the traveler, at what time can he shorten it, and when is it over. All of that is
available in the books of jurisprudence for anyone to go236 to the people of knowledge
seeking the ruling. If prayer is the foundation of the deen then when the mujahid is free
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from having to perform it or one of its basic elements (rukn) then leaving it for the sake
of the jihad makes jihad better no rather it makes it even more obligatory. This is because
it isnt obligatory to do it in this situation even if it is necessary. The state of this person
is he is disobedient even if he is a mujahid. So he has to struggle to do that. Allah is the
one who grants success!
It is essential for the mujahid not to fight with the intention of shedding the blood of
the disbelievers and nothing else. Instead he struggles with the intention of elevating the
word of divine unity and manifesting it and destroying the word of disbelief and
extinguishing it. This is when the mujahideen are with the Imam or in a military
detachment and they want the enemies land. It is essential for them when they want to
make the five prayers to raise their voices with the remembrance of Allah in order to
scare the enemies by doing that. They should follow the Salaf237 in that. Doing it in a way
other than this description is an innovation. Allah is the one who grants success at
arriving at the truth and he is the only helper and guide! There is no lord besides him and
there is no hope except for him!
Chapter regarding the proper manners of the impoverished one (faqeer) who has
cut off everything, left earning a living, and the methodology of his intention, and
guidance
As mentioned before there are two types of jihads the lesser and greater. The previous
one was mentioned and the greater one remains. It is general238 for all people since it is
obligatory on every mature person to fight against his soul (nafs) in order to remove
blameworthy characteristics and acquire praiseworthy characteristics. This impoverished
one (faqeer) is the most needy of the people for this because he has thrown the dunya
behind his back and turned towards the afterlife with his entire self in order to be
preoccupied with his lord. He has turn towards him so that he can rectify his soul and
clean it from other than Allah. The Prophet may Allah bless him and grant him peace
said, There isnt anyone more jealous than Allah. Every heart that has something in it
other than Allah is in the realm239 of being abandoned and casted away. Every heart that
doesnt have anything in it other than Allah glory be to him the most high will have a
spiritual opening (fath), manifestations (tajalli) and direct speech (mukhatiba) will occur
in his inner core in a way that is befitting for his spiritual state. No one knows about this
spiritual station except those who are duly qualified and worthy of it. When his state is
like this the spiritual disciple is need of great struggle so he can purify his heart and
become someone of substance so he can obtain divine benefits. Perhaps he can obtain it
or a portion of it. Then the first thing he needs for his struggle (mujahida) is doing
without (zuhd) in the dunya because having love for it, working to obtain it along with
the existence of infatuation for it causes blindness from the affairs of the afterlife,
destroys the heart, increases the whispering, and incitement of evil. This is because the
Shaytan doesnt have a way to get to him except by the love of the dunya 240because it is
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the cause of every241 mistake. Doing without isnt restricted to the dunya it is general for
every movement and stillness. The spiritual disciple (mureed) has to control this by
looking to see if every movement, stillness, breadth, and other than that are for the sake
of Allah and if it is then he does it. Anything that is for other than him he has to leave it.
The scholars have said, Doing without in excessive speech is better that doing without in
anything else. Look at the words of the Prophet may Allah bless him and grant him
peace regarding a man who the companions were praising, You dont know maybe he
talks about doesnt concern him. Imam Abu Abdur-Rahman As-Saqli said, The least
amount of benefit in silence is the glorification of the limbs. If there was nothing found
in it besides safety from the slips of the tongue that would be a tremendous gain. Havent
you seen when Umar ibn Al-Khattab found Abu Bakr As-sadeeq may Allah be pleased
with him242 holding his tongue Umar said to him. What is this? Abu Bakr said, This is
the thing that will take me to my destination. If this is Abu Bakr As-sadeeq may Allah
be pleased with him saying this then what is your state with other than this. The spiritual
disciple (mureed) has to strive to cut off this road. It is like maggots that no one can cross
over except those who roll up their garments. Then the most important thing for him to
have from doing without is doing without in leadership because the soul and wealth are
spent in leadership. Then he shouldnt think that leadership is only at the level of the
dunya no it is the same243 at the level of the afterlife. Whoever believes in his self that he
is somebody then he is a nobody in the eyesight of Allah. Whoever sees himself as being
better than a dog, the dog then becomes better than him. So his affair and his rank are
elevated based on how much he lowers his self. Only then can he worship Allah for his
noble countenance244 and for no other objective. Let him contemplate about what
prevented Ibrahim ibn Adham from sitting with the people. It was contemplation about
the angel descending and him being fashioned in the womb and the caller saying, O
lord! Is he among the wretched or those of felicity? He didnt know how the answer
would come and whether the call of the angle of death would say,O lord! Should I take
his soul on Islam or disbelief? He didnt know how the answer would come in the words
of Allah taala, Today the distinction will be made. He didnt know which of the two
groups he would be in when the caller calls out in front of the people of paradise and the
fire after everyone has dwelled in it, O people of paradise you will be here for eternity
and never die. O people of the fire you will be here for eternity and never die. He didnt
know which abode he would be in at that time. So an individual has to be cautious about
his glimpses, notions, and footsteps. When he sees the people of the dunya who are
devoted to it he shouldnt be in a situation245 that overcomes him the same way it affected
them. Instead he should have mercy on them and ask for forgiveness for them. The worst
stupidity is false hope (tawl-Al-amil). It is the thing that causes most people to drown in
the sea of the dunya. It is essential for the spiritual disciple (mureed) not to wait for
anything to happen a second time. Instead he has to anticipate 246death in every breadth
he breathes. When he exhales he doesnt anticipate that he will inhale and when he
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inhales he doesnt anticipate that he will exhale. This will eliminate looking at clothes,
food, and dwellings and other things. His ambition (himma) will be to die upon Islam, his
grave, the loneliness in the grave, answering the questions, and the terror of the afterlife.
What state from the dunya remains for the person who is in this state. Abu Madyan said,
Your life span is one breadth so strive to make it for you and not against you. There is
no rest247 other than meeting Allah. This is also in the hadith. Sayyid Zaruuq may Allah
have mercy on him said, People are in different categories with respect to doing without.
Some take things while he is really leaving it and some leave things while actually taking
it. Some pray while being sleep and the other person sleeps while actually hes praying or
an individual whos not fasting may be fasting and a person fasting might not be fasting.
A person may be wearing clothes but he is naked and a naked person might actually have
clothes on. All of this is with respect to the desire of the heart and correcting the intention
and the opposite of that. I say there are people who are alone but they are actually with
the people and people who are with the people but actually they are alone. Weigh
yourself!
It is necessary for the heart of the impoverished one to be filled with the majesty of
Allah. Preoccupy yourself with fulfilling the rights of Allah instead of the excesses of the
dunya like eating, drinking, clothing, buildings, transportation, wives, children, and
servants. 248 Answer the call of the sincere one who fulfills what he promises. He has
warned you about yourself, your passions, and cautioned you about releasing the abode
of his wrath and he has encouraged you to arrive at his abode of eternal felicity. Your
arrival at it comes by rejecting what veils one by following passions. Reject it and make
death your bed, doing without (zuhd) your intimate friend, diligence (jidd) your weapon,
truthfulness (sidq) your transportation, sincerity (ikhlaas) your sustenance, fear (khawf)
of Allah your vanguard, yearning for him the owner of your flag, intimate knowledge
(marifa) on your right, certainty (yaqeen) on your left, contentment (ridaa) your
minister, knowledge (ilm) your journey, reliance (tawakkul) your shield, trust (thiqa) on
your thigh, patience (sabr) the leader of your army, and gratitude (shukr) your friend.
Then go out against your enemy and give your soul medical treatment by taking it from
the abode of worry and anxiety249 to the abode of happiness with superior good. Allah is
the one who gives assistance and reliance is placed on him!
Section regarding the ranks (darajat) of the people that Allah taala loves
Whoever desires to be in high rank let him act in accordance with the stations of
the people who Allah loves which are seven ranks that the messengers were sent on and
the prophets inherited it from them. Then after that the champions of truth (Siddiqeen)
inherited it. Whoever wants to follow them has to begin by eliminating the dunya from
his heart so there is no connection in it that will preoccupy him from his lord and until the
dunya isnt equal to the wing of gnat in his eyes. This is the status that it has in the
eyesight of Allah or less.
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The first rank is intimate knowledge (marifa) which is that he knows his lord in a
way that is befitting for him and wherever his lord reveals it to him250 he has become
acquainted with his creation by means of his creation of them, contemplates about
them251, and his attributes by the way he describes himself. Like he is oft forgiving and
most merciful for the individual who turns in repentance to him and he is severe in
inflicting punishment for the one who disobeys him and opposes his messengers. Anyone
not given the affair of intimate knowledge (marifa) will not be able to obtain the other
ranks. There is no intimate knowledge (marifa) until certainty (yaqeen) is firmly
established in his heart. Whoever knows that Allah is watching over his heart looking to
see what it has earned and that he is with him will see him in all of his states. Whoever
realizes this there will be nothing more beloved to him than the pleasure of Allah and
meeting him and nothing more hated to him than disobeying him and remaining in
disobedience. If he wants to remain in the dunya it is only to increase in obedience. The
spiritual disciple (mureed) sees252 the names of Allah and contemplates about them until
he knows them and they enter his heart. That will cause his heart to have knowledge
which is the second rank.
When he knows Allah then he knows that he will not accept anything from him except
what he has commanded him to do and what he has prohibited him from doing.
Knowledge of that will encourage him to do righteous acts. Then that will cause fear to
be in his heart which is the third rank.
The rank of piety (taqwa) according to the words of Allah taala azz wa jalla, The
only ones who fear Allah are the people of knowledge which means being aware of
Allah in private and public regarding his thoughts and other things. When he enters into
this rank he considers everything he does for the sake Allah insignificant. At that moment
he will not stop being diligent, struggling, or grow tired253. When he is devoted to an act
that his lord is pleased with254, Allah will look at him with mercy at that time. It will
cause his heart to have love for the sake of Allah which is the fourth rank.
The love of Allah will cause this love to be over all of his creation. Allah will love
him. All of the angles will love him. Everything on earth will love him and he will spread
his love over the water so no one will drink from it without loving him. That will increase
his striving to do actions and then this will cause his heart to have yearning for Allah and
loving to meet him which is the fifth rank.
It is the station of the lover whose heart is overcome with the remembrance of Allah
and it preoccupies him from doing a lot of acts that are free from the obligations and he
avoids the prohibited. This state is stronger than any action done in the dunya because255
his heart is never free from the remembrance of his lord for a blink of an eye whether
sleeping, standing, eating, or drinking. If Allah left him in this state he would melt away
like the salt dissolves in the sea and nothing will benefit him from the affairs of the dunya
until he dies yearning for Allah. This is because when Allah taala sees him in this state
he blesses him with tranquility (tamaneena) which is the sixth rank.
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His heart is tranquil with Allah until256 he is like an onlooker and like he is front of
him. He becomes his intimate friend, his protector, and his proof. That will cause richness
(ganaa) and he will never be in need of anything besides Allah in this state. This will
cause his supplication to be immense to creation by it rectifying creation and averting evil
from them. He becomes257 at the status of the angels who glorify Allah day and night
without dispersing. They seek forgiveness for those on earth and because of that the
supplication he has doesnt become null and void. The seventh rank is richness (ganaa).
When he comes to this state he doesnt fear anything he needs when it comes to his
mind. It is like he is right in front of Allah. This is the same when he wants something
without supplicating. All praises are due to Allah the one who assigns his blessings and
enriches it!
Section regarding the defects of the soul
Realize and may Allah give you and us success that the most emphasis placed on the
spiritual disciple to do in the beginning of his affair is protecting his soul from the
destructive traits that hinder him and he must examine his soul because most of the time
it prevents arriving at what was previously mentioned. An individual who doesnt know
his own soul and its defects258 will continue to have deviation in his deen.
From amongst the defects of the soul is showing off (riyaa) which is a poison that
kills. The least amount of it invalidates all actions. It is hidden in some situations because
it has been narrated that, It is more hidden than a crawling ant but it is clear for the
slave that he realize that he will continue to be a contaminated show off in his spiritual
states259 because of his inclination to the dunya, preferring it over the afterlife, neglecting
his soul, sending off his intention, and rarely taking his self into account. There is no
action without desire. There is no desire without an intention and there is no intention
with it being in accordance the Sunna. Whoever leaves what Allah has commanded him
to do out of sincerity for the action with an intention; there is no distinction between that
being showing off and someone else. He has acted on the thoughts in his heart and has
turned into a pure show off. He doesnt realize it himself but any heart that has been
illuminated by Allah with wisdom knows that he is showing off. Some of them refrain
from the warning 260of the one who possesses this illumination because he knows that if
his defects that he knows about are shown to him he will flee from him and what has
been attributed to him will become worthless. Perhaps he will become a grudging enemy
and the least he will say to the one who knows about his defects is, youre jealous of
me. When the wise person knows about his people, and the passions that have overcome
them, and when everyone is amazed at his own idea this is when he withdraws by his self
because he knows that this is the time when good becomes evil or evil encompasses the
good. Realize that an action will not be purified from showing off except by being
truthful and avoiding lies. That cannot be obtained except by ripping the love of the
dunya from the heart, having the presence in the heart that Allah is watching him in
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everything he does, and that he is front of him. Only then will looking at creation
disappear because Allah is looking at him.
From amongst261 the defects of the soul is conceitedness (ujib) which is extolling a
blessing that he has by attributing it262 to himself, being amazed at his self because of it,
and forgetting that it is a blessing from Allah that he gave him. People are at different
levels of conceitedness. The general people are conceited because of family, children,
wealth, profits gained, and houses they obtain. The scholars are conceited because of
their knowledge, widespread mentioning, and fame. Those who recite the Quran are
conceited because they obtain praise from people for their recitation. The worshippers are
conceited because of the strength they have to manifest doing without, prayer, and
fasting. All of the people in these categories love to be elevated, praised by people lower
than him or higher than him. What causes all of that to emerge is self entitlement which is
the source of all evil like anger, desire, showing off, loving to be elevated, leadership,
foolishness, embellishing things, inconsistency, haste, having a bad opinion of creation,
greed, gluttony, plotting, deception, engaging manners, lying, backbiting, tale bearing263,
envy, hardness, roughness, avarice, lack of modesty, and other things. The one who is
free from conceitedness sees the blessing as coming from Allah, thanks him for it, and
ascertains it by his personal sensory attributes.
From amongst the defects of the soul is backbiting (gheeba). Self righteousness and
being pleased with the soul emerges from it. If he understood he would find defects and
shortcomings in his own soul264 that he should be embarrassed of others seeing as a
defect.
Section regarding the plots (makaaid) of the Shaytaan
Realize that Shaytan comes to the children of Adam by means of disobedience. If he

refuses that then he will come to him by way of advice that makes his opinion seem good
to him so he can throw him into innovation. If he refuses that then he enjoins him to
make things difficult and rigid so he can make the prohibited (haraam) permissible
(halaal) and make the permissible (halaal) prohibited (haraam). If he refuses that then he
will come to him by means of wudu. He will cause him to have doubt about his wudu265,
his prayer, and his fasting until he believes it with his lower passion a situation that will
cause him to stray from the path. He will leave knowledge and begin acting according to
his own opinion. If the Shaytaan obtains that from him he will cause a gap between him
and worship, doing without, and standing at night in prayer. He will cause him to
decrease all forms of worship and perhaps someone who doesnt have knowledge will
say, This is a true scholar. This is not done for nothing because the layman then follows
him and Iblis will reinforce this with a voice. He is amazed at his knowledge and is tested
with all types of tribulations. He is amazed at his opinion. The Shaytaan devours anyone
who doesnt do actions like his action and he is angry at anyone who falls short on his
command. The Shaytaan causes some to go astray by excessiveness (guluww) in the
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deen. When they dont obey him in leaving something he says, Every time you do some
good deed it doesnt benefit you. You even left all kind of evil and you do without in the
dunya. The situation intensifies266 until267 he falls into despair about obtaining the
objective. He then stops doing any actions. If he has anything worldly in his hand he
shows it to him, makes him have a good opinion about it, and gives him false hope. If he
responds to him he will be cut off from righteousness and preoccupy him with the dunya.
If he refuses and he says he needs to repent Shaytaan says, I swear by my life youve
told the truth. You have given up so much and I fear that your death is imminent. You
have to be diligent and strive hard. So he adheres to the most difficult forms of worship
and then stops. If he becomes known for that in the eyesight of the people he will say to
him after worship has become hateful to him and the people have made worship
burdensome on him, They know you for your action so dont show them any reduction.
Put yourself into seclusion. He will then show him his food and his passions and he will
incline towards them and return back to his original state. His doing without becomes just
talk and he isnt presented in a good way by the people.
Realize my brother that this deen268 is solid and no one becomes harsh in it without
being overwhelmed but if you take it as gently as possible, get to know your soul, and
rectify your defects then you will be able rectify what you have quicker just as you like.
A small amount of anything that you can be consistent in is better than something
difficult that stops you. You will not see anything more difficult than someone being
consistently on a military campaign when he has been appointed. Beware of going
against the Sunna because going against the Sunna is going against the truth and whoever
goes against the truth will be destroyed. Take on actions according to what you can
handle and be consistent with it. The most beloved actions to Allah are the most
consistent. Act according to the things that have become clear to you which are the pure
truth and when something becomes ambiguous to you269 stop. Dont be like the one who
wanders in the night. Beware of Iblis being over your actions. Beware of your lower self
and passions. Beware of the people of your age and do not trust any of them with your
deen.
Realize that Shaytaan has prepared his net for you and set up spies270 in every
watering place. Realize that the worshipper does acts in secret and Iblis continues to tell
him, Let the people know about this so they can follow you. He doesnt depart from
him until he lets the people know about it. Then he continues to be with him until he
boasts about. So you must do your actions in secret, make the lower desires obscure,
bring your status down, and be ashamed to have your master (mawla) see you do an act
for the sake of someone else. Realize that to purify an action during an action is more
difficult than doing an act and protecting that act after the action has been done. Seek
assistance from Allah.
Realize that perhaps Iblis may say to you, The people have arrived at Allah before
you. When are you going to join them? Tell him, If I am patient with something small I
will obtain something large. If I am unable to do a little then I am unable to do a lot.
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Allah taala says, Shaytaan has made their deeds look appealing271 to them. So
embellishment is from the Shaytaan and divine light is from Allah. When Shaytaan sees
divine light on the action of the worshiper his ambition is to extinguish that light. If he is
successful over the action of the worshiper done in secret he will bring his act out in
public with a trick. If he does the action in public with truth and sincerity and he sees
divine light with him he will enjoin him to mingle with the people272 so he can get
irritated. He will not be able endure it and if he is able to endure it and he sees divine
light with him then he will enjoin him to go into seclusion. He will tell him, If you go
into seclusion you will arrive at this and that. His purpose is to have him go into
seclusion and make him become amazed at what he is doing. If he goes into seclusion
and he is sincere and truthful he says, Taking it easy is better for you. You will not be
able to obtain what isnt decreed for you. You have reached the furthest limit. His
objective is to prevent him from worship. With clear insight examine his trick. He has
caused many of the ignorant273 to decrease their worship because he has caused them to
fall into traps. For that reason it is said, The sleep of the scholar is better than the
struggle of the ignorant and the laugh of the scholar is better than the cry of the ignorant.
Many of the things that Shaytaan uses to cause the worshippers to fall into his traps are
hidden. For that reason some of them will do acts in secret while wanting the people to
know about it or he wants the traces of that action to be seen on him. If he does the act for
the sake of Allah Iblis will tell him, Be sincere in your actions for the sake of Allah and
Allah will make the sincere person beloved to the people and he will make them know
about his rank. If he says, I dont need anything from the people he says to him, Now
youre a sincere person (mukhlis) that has removed the people from his heart and knows
about the trick of Iblis so you are saved. He does this so he can have him fall into
conceit. If he were to say, Actions274 are according to their end result and the reward is
on the day of standing275 for the sincere, not conceited, and no one should attribute
anything to his self. That is the blessing that it is obligatory to show gratitude for. He
then says, Now youre saved since you have become acquainted with Allah. You have
established gratitude for the blessing and you are free from your lower self. If he accepts
that from him then he will be destroyed. Instead he should tell him, I am hopeful and
Im scared and I dont know what the end result is for me and you. One adornment is
being left for another one by you adorning yourself by wearing the cloak, leaving the
dunya, and desiring the praise of the people by doing that. Beware of your enemy saying,
Now youre saved since you fear the punishment and that has been accepted from
Allah. Say to him, If I were like that and I am someone special to him then he would
come in between you and I like Allah taala says276, You have no power over my
slaves. Perhaps he will come to you saying, Struggle by yourself because the people are
preoccupied with their affair, they are following their desires, and you are extraordinary.
When you are with them you are like a green tree in front of a dry tree. If you accept this
from him then you will be destroyed.
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Perhaps if he sees you are being upright and you have divine light in your actions and
words he will say, You have to go to the sea (thaguur), or to Makkah, or Madinah or
somewhere else. If you accept that you will experience weakness by rushing your
actions because youre preoccupied with the travel and that diligence you had277 will
leave you. The tricks of Shaytaan are numerous. Many of them have been enumerated in
the Madkhal so let him look there.
He says in the Madkhal, In addition anyone saved by doing actions more than the
person who is destroyed278 by them, and anyone who is destroyed by negligence and
omission this is only because things are made easy for everyone according to what they
have been created for.
It is essential for the believer to want, be scared, and seek refuge with Allah in every
affair and leave off seeking anything from the dunya by means of an act of the afterlife. If
Allah helps you then nothing will overcome you and if he abandons you then who will
help you after him. Let the believers put their trust in him. Understand, beware, be
discerning, fight, be ready, struggle, and seek assistance from Allah!
Section regarding enticement (istidraaj)
A slave is only enticed according to the degree of the object of his desire. Some of
them are enticed by having to be a king, a ruler (sultan), and people having to be obedient
to him. Some of them are enticed by having to be close to the kings and rulers. Some are
enticed by having an increase in his business, family, children, followers, and people
walking on his heels. The scholar279 is enticed by knowledge being enhanced because of
him and his words being heard. This is an enticement to gain his portion by his
knowledge. The worshipper is enticed by his actions and the one who possesses clear
insight by an increase in his insight. None of them are free from showing off and
conceitedness because they were given it so they could be seized by it.
Section regarding the cure for the corruption of the heart
Realize that the corruption of the heart is what separates us and the path of
uprightness and the people who are on it280. This is because most of the spiritual travelers
(saalikeen) do the outer actions but the heart is inclined towards loving what the people
of uprightness do without in. If Allah wills I will give you the cure for the corruption in
your heart. May Allah benefit you by it if your heart has any life remaining in it.
Realize that people of uprightness are patient with what they dislike as long as it leads
them to the truth. They are patient during times of anger, contentment, difficulty,
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prosperity, hardships, ease281, good health, and affliction. Their desires follow the truth
whether it likes it or dislikes it. There adherence to the truth and it appearing from them
in places of anger is stronger and it is more apparent in places of contentment. They are
the most fearful and cautious people of Allah in everything they do. Shouldnt it be
accepted from them.
Beware my brother of leaving one adornment for another. Beware of being
heedlessness of gratitude for what you have been given and follow the way of the Salaf.
We are not following it today because we have become people of deception and trickery
that encircles, cheating, and swindling knowingly. We criticize the dunya with the tongue
while the hearts and limbs incline towards it. We resist it with words and pull it close
with the hands and feet. We have become people who an individual wouldnt find in most
instances as truthful. He is followed without any fear. He should adhere to fear. We have
become a people who are followed without being good examples and we confirm282 that
without renouncing it, repenting, and being scared of the plot of enticement. We seek
refuge with Allah from turning away from Allah, being lowered283 in the sight of Allah,
and being preoccupied with things other than Allah!
The most despicable thing for a scholar with insight to have is lack of patience, but
seeking to rush a reward, and preferring the desires of the dunya. Rushing the reward
isnt befitting here and there is no success except with Allah!
Section regarding fear (khawf) and anxiety (huzn)
Some of the scholars have said, I havent found anything more beneficial for the
slave while doing without in the dunya than the anxiety of the afterlife being firm in the
heart. A sign of that is the slave being accustomed to being alone along with making an
intention for every move until the appointed time. The dunya becomes like one day, or a
moment, or a breadth. Every time one passes he counts it as an advantage and makes the
soul be patient284 for the future, and seeks assistance with the second breadth with the
intention of divine companionship, casting the distractions of the heart far away, or being
free to do actions. Then false hope is cut short, the appointed time comes near, the
whispers of the dunya are eliminated, and he draws near to Allah by means of obedience.
He renews the anxiety about the afterlife until his body becomes weak, his speech
decreases with creation and he enjoys the intimate conversations with the creator. He
contemplates about the terror of the standing and not the dunya and whats in it. Along
with that he fears that something will come between him and his Islam. If a notion of
disobedience occurs to him he pushes it away with obedience. If a notion of
procrastination comes to him he repels it with the thought of the appointed time. If a
notion of laziness comes to him he repels it285 with thinking about the advantage of
having good health.
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Section regarding knowledge
Realize that knowledge will continue to take you from one level to another when
desires are be opposed286. When the scholars have knowledge they have fear. When they
have fear they do actions. When they do actions they want a reward. When they want a
reward they are patient. When they are patient and see their equals they proceed to
struggle against their lower passions and attach their hearts to the love of meeting Allah
which causes the dunya to be insignificant in their eyes. When the dunya comes towards
them they fear the enticement and the plot and if it turns away from them they are happy.
They smile at the people with their faces while their hearts are crying.
Section regarding the methodology of travelling the spiritual path with ease and
arriving with the help of Allah
The first thing to adhere to is seeking assistance by means of fasting, not eating and
drinking a lot, refraining from desires, adhering to silence except for the remembrance of
Allah, and all that is good, and being alone in seclusion.287 When he stays away from the
people with his body this frees his heart from them, connects it with his lord, and cuts off
his hope from all of creation. His time becomes precise for every action that has a
particular litany. He doesnt do any action that is permissible without the intention to
draw near to Allah.
The first benefit hell get from loving seclusion is sincerity in actions and truthfulness
in the speech that occurs between him and Allah. In seclusion there is relaxation of the
heart from the distress of the dunya. Hes able to conceal the lower desire which causes a
detachment in wanting to know people. There is intimacy with Allah, fleeing from
people, long silence without288 burdens, numerous concerns, and anxieties. He gets to
contemplate with any arguing and disputes. He gains strength to restrain anger289. There
isnt any disdain so he can remember the blessing of Allah he gave to him, how he is
good to him. He can show gratitude for that, and cry out of the fear of Allah.
Realize that your foot will not be firmly established on the path if you have fear. That
is, fear of poverty and fear of being lowered in the eyesight of people. Allah is the one
who we ask for assistance!
Section regarding spiritual seclusion (khalwa)
It is essential for the spiritual disciple that the most important and established
practice be spiritual seclusion (khalwa). It is essential that it be seclusion from the people
just like it was mentioned before. This is because seclusion is a causative factor for
having a spiritual opening (fatah) most of the time. He must beware of accepting what
Shaytaan throws at him from the love of gathering with the brothers. Most of the time
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people naturally love relaxation and idleness. That is something he will not find in
continuous seclusion.
There are five stations of seclusion290. [1] Seclusion for safety, safety meaning the
people being safe from him because he is a voracious dog. So the people are safe from his
tongue, what he sees, hears, hits, attempts, envies, and other things that are uncovered by
him mixing with them. By means of that he will obtain what the Prophet may Allah bless
him and grant him peace testified to when he said, The muslim is the person who the
others muslims are safe from his tongue and his hand. When he obtains291 this high
position he advances after that to something that is higher which is the second station [2]
seclusion for spoils (ganeema) so he can take advantage of worship. This is because
seclusion helps to do worship by the lack of obstacles. Then after he obtains this high
station he advances to something higher than that which is the third station292. [3]This is
seclusion for sake of getting understanding from Allah regarding his signs, rulings,
contemplating his creation, his kindness to his protected friends, getting closer to them,
and knowledge about their states. Then after this high station he moves to something
higher which is the fourth station. [4] This is seclusion for the sake of knowledge which
is the result of having understanding. This is because when he understands he knows.
This knowledge is general regarding the knowledge of Allah and the knowledge of the
rulings of Allah. Since a person ignorant of the rulings of Allah cannot be found to be
knowledgeable about Allah. The knowledge of Allah has no limit to go to contrary to the
sharia sciences that have an end.293 When he obtains this high rank he moves to
something higher than that which is the fifth station. [5] This is seclusion for the sake of
the enjoyment and pleasure of obedience that he is seeking to gain. This is because he is a
slave that has been granted closeness. He possesses the stations that are not ascertained
except by the generosity of Allah. Since there is no difference between him and his
muslim brothers. Allah has given294 others a great bounty that he is not capable of
showing gratitude for. O Allah do not prevent us from that for verily you are his protector
and you possess the power to do it by Muhammad, his family, and companions may
Allah bless him and grant him peace.
When he obtains this rank he will benefit himself, whoever knows him, and doesnt
know him. He will be connected to the noble angels that enjoy the remembrance of their
lord that doesnt come by eating295 and drinking. Their remembrance of Allah is like
breathing to us. Some of the people of this station eat once a month, some three times a
month, three times a year, and some more than that. All of that goes back to the spiritual
state of enjoyment in seclusion. Many of the spiritual disciples are cut off from this door
because they havent obtained proper etiquettes tied to this station. He wants to make it
look like he resembles the person who is of this station and then they are cut off. This is
because the one who possesses this station has his food with him which is enjoying the
seclusion he is in. His nourishment is an abstract that has made him independent of
sensory nourishment and the others havent obtained this but they still leave the sensory
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nourishment. The normal practice of Allah is that the body has no subsistence without
tangible nourishment 296or abstract nourishment. Out of ignorance in wanting to obtain
this abstract nourishment someone will struggle a lot and but he obtains some destructive
traits in the process like being quarrelsome, insanity, roughness, and other than that.
Whoever finds abstract nourishment will not need sensory nourishment.
Some of the scholars have said, I entered297 into a struggle against the soul with the
intention to do it for a specific amount of time and my soul wasnt able to complete that
time and that was unbearable. I wanted to eat something in order to stop and then I
received some determination not to do that. When I realized that myself because of the
strong determination I fainted. I seen during that faint people that were feeding me and I
ate until I was full. Then they gave me something to drink and I drank until I quenched
the thirst. Then when I stood up 298on my own I was satiated and had drunk my fill. I
started taking advantage of obedience all of a sudden with strength and diligence. I
finished the duration and I was in a state. Then after that I remained that way for another
period of time. If I had of remained in that state for the rest of my life I would see how I
wouldnt need any nourishment but I returned back to eating out of fear of leaving the
Sunna. Since the Sunna has narrated things about nourishment. In summary the blessing
of seclusion cannot be restricted and or stopped at any limit. Everything is according to
the degree of his spiritual state and level. The smallest benefit, no rather the greatest and
highest benefit is the humility, contempt of the lower self, disdain for it, familiarity with
its submissiveness, decreasing its tricks, forcing it to its master, and its management299
that Allah causes to occur. The humility is that you see the noble and lowly all the same
and that you show humility to Allah in every obligation that he has made obligatory on
you.
Section regarding his precautionary measure for nourishment
The most established thing for him to do during seclusion is to look from what
direction he eats from. He has to protect himself from dubious things that are thrown at
him since he isnt free from causative factors. If he knows the source300 of his livelihood
came from his own hands, an inheritance, or other than that from permissible means then
this is out of benevolence to him. If it comes by way of Allah opening something up for
him then it comes from two ways. If it comes without an intermediary then this is like the
first category of benevolence but he should fear the tricks that occur to him that have
been narrated about the lower self301 that have no limits. If the nourishment comes by
way of an intermediary by it being facilitated on the hands of creation then this is where
details are needed. They are divided into four parts. [1] The first one can cause happiness
and harm. It is the opening that comes from the poor person that is believed to be in need.
If you accept it from him he is happy because of that and hurt within himself because of
his poverty. This is why it essential for the spiritual disciple to never deprive the poor of
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anything and return it back to him in a diplomatic way so it doesnt break his spirit or he
can accept it from him and be content with what was facilitated for him. But he has to
beware of the confusion of it being given for some objective. Instead he should
compensate him in a way that isnt known. [2] It doesnt cause happiness or harm and
that is an opening that comes from someone who is diligent and he has wealth.302 It is
hidden in transmitted knowledge and the one who has it isnt trusted. It doesnt bring
happiness to take that nourishment from him and it doesnt cause any harm. The spiritual
disciple has a choice in taking it or leaving it according to his situation at that time. If he
has the power not to take anything from him that is better and it will elevate his rank. [3]
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It causes happiness and no harm it is that which comes from the hands of the brothers
who are trustworthy those who are known for their livelihood. They are the people of
wealth. If you take it from them it will make them happy and it will not cause them any
harm. This is the best out of all the categories and the safest from anticipated destruction.
[4] It is causes harm and no happiness. It is that which comes from those who are in need
of what they are giving and they dont trust you. If you accept it from him he will harmed
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because he needs it. It doesnt cause any happiness for him because he doesnt trust
you. It is a means that cant be accepted from him.
Section regarding entering into spiritual retreat (khalwa)
It is essential for the spiritual disciple to never enter into seclusion by himself because
of the great danger. Instead he should enter at the hand of a scholar who is firmly
established with the knowledge of spiritual states and knowledge of the Sunna if he is
able to do that. If he has along with that spiritual unveiling (mukashifat) and breaking of
the norms that will assist the spiritual disciple during his retreat then he is like red sulfur.
There is nothing better than that. He has safety and spoils that are facilitated at his hands
because he knows the condition of the spiritual disciple and how much it will take to
encourage him to struggle. He knows how much struggle it takes to be hard on him and
when it is feared to be too much. If he 305isnt from the people of spiritual unveiling then
it is inevitable that he has knowledge that is obtained from experience because he has
tested this and examined the good and bad, what is befitting for the spiritual disciple
during seclusion and what usually happens to him. He has to beware to the utmost degree
from entering306 into seclusion by his self. What I mean by entering the khalwa is the
spiritual disciple using the well known way spiritual disciples use to do spiritual struggle.
If he is alone by himself and he follows the spoken form of knowledge without the
spiritual struggles of the spiritual disciple then he is no need of a scholar. Spoken
knowledge is firmly established as something desirable in private and in the open. That is
the path of Salaf may Allah be pleased with all of them. What I mean by that is not
entering the khalwa with a particular system. A system was only adhered to by the
spiritual disciples when tribulation and contradictions increased307 so they were need of
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fleeing to rectify their deen and their desires by entering the khalwa or an open space.
The objective is that the spiritual disciple shouldnt enter the local khalwa with the
experienced travelers except after having knowledge of the good, the bad, and the tricks
that will be thrown at him while in there. That is why it is recommended to have a scholar
that is knowledgeable about his state, what will transform him in stages, and what is
befitting for his state like it was mentioned before. This is because the scholar has
numerous levels and this is the same for the spiritual disciple. That was clarified by the
words of Shaikh Abi Muhammad may Allah have mercy on him, The perspective of
someone in a low spiritual station being seen through the eye of another person of a lower
station necessitates destruction it means like looking at the dunya with the eye of hoping
for it which necessitates strong desire which is destruction. His words, The
perspective308 of the person of a high station being seen through the eye of a lower station
necessitates confusion which means like the beginner looking at the people who have
went to the end of the spiritual path and he wants to imitate them in their worship and
their behavior all at one once. He is not able to do that because they have taken it little by
little309 until they obtained a more abundant portion of knowledge and worship. They
divided their time up so they didnt get exhausted. If the beginner doesnt adhere to this
way like they did the first time he will become confused on his path and confused by the
harm he experiences. When he says, The perspective of the high spiritual station being
seen with the eye of the lower station necessitates exhausting him and hes isnt capable
of following it. What he means is, it is like the person who Allah established in the
stations of those who have reached the goal and someone comes to them wanting to turn
to Allah taala and repent. He wants310 to take him to the high station he is in without him
having a guide leading him prior to that and without it being gradual. This is the
exhaustion he has because he wants to take people on his path and they are not able to
handle it. Whoever follows him will increase in exhaustion because they are calling to a
station that they cannot endure and withstand. Because of this meaning many of the
people who have already arrived and people of good have put limits on themselves. The
individual that observes them will not benefit from them. What I mean by that is
following them. As for the baraka and obtaining it is inevitable most of the time for the
person who serves them. We seek refuge in Allah from destruction, confusion, and
exhaustion. When he says, The perspective of the people of high stations being seen by
the eye of the person of another high station is a form of elevation311 and ascension.
What it means is like the scholar312 looking at someone who is more knowledgeable than
him and he strives to seek knowledge so he can arrive at what he arrived at and the
righteous man who looks at the person who is more righteous than him so he strives in
worship. He increases in his actions according what was mentioned with gentleness and
diplomacy until he catches up with the person he was looking at. This is the elevation and
ascension that he was talking about. When he says, The perspective of the people of
high stations being seen by the individual of a lower station from the same category as
him necessitates relaxation and him being followed. What this means is like the
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righteous man who is firm on the path and someone comes to him wanting to repent and
turn to Allah. He takes him on the path with gentleness and mercy and he turns towards
him. He will rectify his state by his precise view and guiding direction. He looks at the
individual of his category with the spoken knowledge that will rectify him313 and assist
him in what he wants. Then he advances after that little by little until he reaches a high
station in the shortest time according to his state by the good direction of this master.
This is a higher and better state than the person mentioned. This is according to the Sunna
because Allah taala azz wa jalla didnt send down all of the obligations the very first
time. Instead he only ordered that there be oneness (tawheed) at first. Then he
commanded his Prophet to be diplomatic to people and gentle to the people with his
words, Lower your wing of humility to those who follow you from amongst the
believers. When the disbelievers came out against the believers314 he gave the command
to leave Makkah for Madinah but he didnt give the order to fight. Then when the
believers increased he ordered the obligations little by little. When the deen started to
become established315 by them and the people of Islam had piety he gave the order to do
jihad with the tongue according to his words, Call to the path of your lord with wisdom
and beautiful preaching and argue with them in the best way. Then the command
became stronger to fight the disbelievers who were nearest of kin by his words, O ye
who believer fight those who turn towards you from amongst the disbelievers. Then the
circumstance intensified and the order to fight became absolutely clear by his words.
Fight the polytheist all together. Then the obligations were not complete except at the
farewell Hajj by his words. Today I completed your religion for you. He glory be to
him is more knowledgeable about his slaves and he knows best about what will rectify
them.
The individual who possesses this state will benefit himself, find rest, benefit the
people, and they will be able find rest at his hands. This is because this is the fundamental
principle and it is acted upon. The Prophet may Allah bless him and grant him peace said,
Address the people according to their understanding.316 So whoever sticks through the
worship and struggles is not like the beginner. For that reason the Prophet may Allah
bless him and grant him peace sufficed the black woman when he asked, Where is
Allah? She said, He is in the heavens.317 He said to her owner, Free her for verily she
is a believer. He was satisfied with the confirmation from her that Allah is one in his
existence but it wasnt sufficient for Muadh when he said to him, How did you wake up
this morning? Muadh said, A awoke as a true believer. The Prophet may Allah bless
him and grant him peace said, Every truth has a reality (haqeeqa) so what is the reality
of your faith? The first expression wasnt sufficient enough because he knew about the
knowledge and various forms of worship he had. O Allah provided us with a high rank
and rest by the rank of Muhammad may peace be upon him!
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Section regarding choosing scholars
It is essential for the spiritual disciple when he gathers with the scholars hoping318 to
obtain blessings from them and afterwards he hasnt had any reassurance from any of
them that he look at his own state after withdrawing from all of them. Whoever obtains
something by gathering with them by him realizing it or by deliberation he should hold
on to him and leave off going back and forth to a place that he is not obtaining any
benefit. But it is not befitting for him to have an evil opinion of any anyone who he did
not obtain anything from because of the possibility that he is from among the leaders of
the learned people but his companions are well known. His decision to choose one of his
companions would be a shortcoming for them. When a spiritual disciple doesnt
experience any increase by visiting this scholar then he knows that he doesnt have any
portion for him to take. For him to leave him is better. The end result of this decision is a
shortcoming of his own and he shouldnt consider it to belong to anyone else. All of
this319 is if the spiritual disciple is from amongst those who possess the ability to make
distinctions and have clear insight. If he isnt from amongst them then he should just
continue320 to look at them and take advantage of their baraka which is better as long as
this scholar doesnt contradict a sharia act with a heretical innovation, or this causes him
to waste his time which prevents him from his objective. It is sufficient enough that he
visit them from time to time.
Section regarding gratitude (shukr)
It is essential to be the one who reflects the most about the blessings of Allah and his
kindness towards him according to his words, If you show gratitude I will increase you.
When he wakes up he prepares for the Morning Prayer (Subh) in congregation and then
he does some remembrance Allah according to his ability. Then he sits after that in a
circle of knowledge and he takes what he can. Then he goes to someone who he trusts
and talks to him about issues of good. Then he prays the five prayers in congregation.
Then321 he takes on a litany for fasting from the opening has been opened for him. Then
he continuously shows gratitude and renews this over and over again for these things.
Allah is the one grants success!
Section regarding making a distinction between thoughts
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It is essential for him to know about good thoughts and bad thoughts, whether he can
make this distinction by himself or at the hand of a scholar who knows them. This is
because thoughts, notions, and voices cant be enumerated because there are so many.
They are then subdivided and the similarities increase and they become obscure to him. If
he just stops despite something like this happening to him322 he is less likely to rid
himself of this and most of his time will be spent without doing any action. This is
because when Shaytaan is unable to cause the spiritual disciple to leave doing actions he
comes to him from other means that cannot be enumerated. If he is an individual who has
knowledge about these thoughts this will close323 the big gap.
There are five kinds of thoughts. [1]Thoughts that come from Allah [2] thoughts that
come from angels [3] thoughts that come from the lower self [4] and thoughts from the
Shaytaan. The first thoughts are those that come from Allah that are like a flash of
lightning and it doesnt remain. The thoughts of the lower self come after it and it doesnt
leave without some misdeed, enticement, and something sensual remaining. For this
reason the last thoughts occur to some people who can be attributed with having
something from this definition. These thoughts are not only particular to the scholars and
spiritual disciple. Instead you will find them in others but being able to distinguish these
thoughts are particular to the one who is duly qualified. Despite that whoever realizes
these thoughts has to weigh it with spoken knowledge. Any thought that corresponds with
this knowledge he acts on it and if it doesnt then he leaves it. This is because
responsibility for something doesnt occur except from something that is transmitted
from the sharia. Nothing else can be relied upon without following it and becoming
intimate with it.
The thoughts that come from the angels324 are every notion that enjoins obedience or
something good as long as it is free from ending in something that isnt befitting or
leaving an act of obedience is anticipated or idle time. If this is not the case then it isnt
from an angel.
The thoughts that come from the Shaytaan325 are the most despicable and they do not
enjoin any good for the beginning without leading to evil. It differs from the thoughts that
come from the lower self because its nature is to be inconsistent in any way it can and
wherever it can. If he is unable to do that then he will come another way.
The thoughts that come from the lower self persists in using one way and the thought
will not leave. Every time it is rejected it will come back to harass you saying that you
have to do it and inspiring you to repent and seek forgiveness afterwards. It makes a
promise to you by using deception because if you take what is being thrown at you by
doing what you like you will anticipate doing some form of obedience. So an individual
is need of knowledge about these thoughts. If he doesnt know them intimately then he
should know them by spoken knowledge because it326 the source when there is conflict.
This is the safe path which there is no doubt and destruction for someone present with the
exception of the person who knows the ruling about that. I say that Al-Ghazzali identified
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the knowledge of thoughts (ilm-khawatir) in the Minhaaj-Abideen and the instructions
are there. Allah is the one who gives success at arriving at the truth!
Section regarding the proper etiquette of companionship (Suhba)
It is essential for an individual to examine his state when he gathers with the brothers
and not to just continuously go into seclusion and leave off seeking blessings (tabarruk)
by being with the brothers. He has to be watchful at that time of the rights contained in
accompanying them. There are different forms of companionship. Companionship with
Allah is following his commands, avoiding his prohibitions, constantly remembering
him, reading his book, being cognizant of the inner core327 by being embarrassed about
things that he isnt please with328, content with his judgment, patient with his afflictions,
merciful to his creation, and the like.
Companionship with The Messenger of Allah may Allah bless him and grant him
peace is by following his Sunna, avoiding heretical innovation, respecting his
companions especially his family, not opposing him in the minute things and big things.
Companionship with his companions means loving them, putting them at the
forefront, talking good about them.
Companionship with friends of Allah means serving them, respecting them, and
affirming what they relate about themselves and from their scholars.
Companionship with ones parents means to be good to them with ones self,
wealth, making supplication for both of them at all times, honoring their friends, and ask
for forgiveness for them after death.
Companionship with the family and children329 is by spending time with them,
showing good character, extreme gentleness, teaching them the book, the Sunna, and
proper etiquette, and encouraging them to be obedient.
Companionship with the brothers means continuously smiling, expending whats
good, spreading good qualities, concealing vile things, considering the smallest amount
of good from them to you as significant and the good you do for them as insignificant,
supporting them with ones self, wealth, avoiding disdain, envy, hatred, harming them,
and everything that they dislike.
Companionship330 with the scholars means staying close to the noble ones and
accepting their words.
Companionship with the guest is smiling, having a cheerful face, nice conversation,
showing happiness, believing that it is a blessing that he has honored you by entering
your house and eating your food.
Section regarding the ruling about an individual being with his children
It is essential not to worry331 about their situation. He has to look at the divine
decree that has preceded them and that wealth doesnt become tight because of their
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sustenance. What has been written for them will never miss them and what is written
against them will never miss them whether hes there or not. If they are friends of Allah
(awliya) then Allah is their protector and if not then there is no stratagem that can ward
off harm from them. He should say, I have handed them over in protection to the one
who doesnt fail when something is entrusted before him. He should have a good
opinion of his master and submit.
Section regarding the harm that people cause him
When he is afflicted with harm by gathering with the people he has to look at what
they are saying. If he finds it to be the truth then he knows that it is a warning that has
come to him from his lord and he should repent or it is a punishment on him and he
should rush to repentance. He views it as a form of good332 even if he doesnt find that in
the person who said it. He thanks Allah when he is free from what has afflicted his
brothers because if the situation was reversed it would be an affliction. He should
implement the Sunna by using the supplication that is narrated about that by him saying,
All praises are due to Allah the one who has saved me from what he has afflicted him
with and has favored me over many things that he has created.
Section regarding the affairs that the spiritual disciple (mureed) should beware of
which are many
From among them is listening to things that people bring that are evil that the
religious person wouldnt be pleased with. All you have to do is look in the Madkhal for
that where there is a lengthy discussion about that. From amongst those affairs is what
some of the people do by extracting wealth that has been buried in the ground and forgot
about by doing superstitious acts and saying the name of the claimant. If its done by the
common people it is a repulsive act so how 333about the spiritual disciple who has thrown
the dunya behind his back. Verily we belong to Allah and to him is our final return! You
can look in the Madkhal for that where there is a lengthy discussion. From amongst those
affairs is mimicking the scholars and spiritual disciples by going into fake spiritual states.
You will see a lot them claiming to be religious, to having piety, and arriving at Allah. He
relates stories that have come from the elite. He embellishes the story with his own words
and makes indications about himself by talking about his own spiritual state and that he
has a glimpse of that. Some of them claim that he has obtained that affair. Some of them
have the ability to fabricate stories that he changes particularly himself. We seek refuge
from Allah from what he has afflicted him with. Some of them claim to have seen The
Prophet may Allah bless him and grant him peace in a dream and that he approached him,
addressed him334, and gave him a command. Some of them even claim that335 it was in an
awakening state. This is a restricted realm that happens rarely to a person with the
exception of the individual who has mighty characteristics which is rare during this age.
No, rather it doesnt exist most of the time despite that fact that we dont reject that it has
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happened to the elite. Some of them claim that they have seen scholars and met them but
they have never gathered with them or seen them. Some of them indicate that they have
performed miracles themselves and they have broken norms. He is devoid of those things
because his characteristics are opposite of that. Some of them claim to have seen Khidr
which is a rumor and a lie despite the fact that it cant be rejected all together since it has
happened to the people who are worthy it. Some of them will enter into fire with his
companions claiming that not a single person from the people will get burnt. Even if this
is true it is a336 heretical innovation and an evil act since it is a condition not to manifest
miracles to people except when there is a necessity from the sharia. There is a remedy
that is used for entering into the fire so you dont attack someone who enters it. If
someone who follows the Sunna were to come and the two of them entered the fire
together the one with the magic would burn and the one established on the Sunna would
come out of it safely. Many of these things have happened in some stories. Look in the
Madkhal. From amongst those narrations is some people were claiming that they feed
people honey that emerges from their fingers. Some of the elite came to him to ask him
about it and wanted him to do it and he wasnt able to do it. So the scholar told him,
When truth 337comes falsehood vanishes. You have been feeding the people urine from
the Shayateen. He exposed him and made him repent. There are a lot of examples of
this. You will see them in the Madkhal. From amongst them is shaving the head338 of the
person who repents at their hands. From amongst them is hanging a dhikr bead around
the neck. From amongst them is exaggerating when they give the oath for an individual to
enter their path by the person who takes the oath from him not leaving anything at his
disposal from his wealth for his wife and himself. Instead all of that should be for the
scholar. If he wanted to make him happy he could have required him to do something
else other than that. Some of them will show him some miracles and then he is deceived
by it so his state is ruined because of it. The outcome is that Shaytaan will not leave
anyone alone and he doesnt despair about him except after his soul has been extracted.
Before that he unleashes his horsemen and foot soldiers against him and he uses every
trick. It is necessary339 for the spiritual disciple to never make a claim to a spiritual state
or station. This is out of fear that it will corrupt his soul because of what has happened to
him whether it is a reality or from the Shaytaan. From amongst those affairs is what some
of them do in their correspondence letters to each other by having expressions that
contain self righteousness, exaltedness, lies, are misleading, prose, emotional modes of
expression, and unnatural manners. This is because that isnt permissible. Havent you
seen the letters of the Salaf to one another like the letter of Umar to his government
administrators, from Umar ibn Al-Khattab to Ubaida ibn Al-Jaraah, from Khalid 340ibn
Walid to Amr ibn Alas, and their letters to him. May Allah give us success at following
them!
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Section on the comprehensive narrations of the Salaf and the proper etiquette of the
spiritual path (suluuk)
Ali ibn Abi Talib said,341 Call yourself into account before you are taken into
account and weigh things out before you are weighed. Abdullah ibn Umar said, For me
to cry a tear out of fear of Allah is more beloved to me than giving a thousand dinars
away as charity. Kab Al-Akhbaar may Allah have mercy on him said, I swear by the
one who has my soul in his hand! For me to cry out of the fear of Allah until my tears
flow is more beloved to me than giving away a mountain of gold. Fudail ibn Iyad was
looking at is people crying. He said, The Quran and the prayer are obligatory on you and
giving rulings. This is not the time for conversation. This is only the time for crying and
humility like the supplication of the one drowning. This is the time to protect your
tongue, conceal your station, treat your heart, adhere to what you know and leave what
you dont know. Abu Darda said342, If it werent for three things I wouldnt want to
live another day, being thirsty for the sake of Allah during the hot midday, prostration in
the middle of the night, and sitting with people who talk with good speech. Dhu-
AlNuur Al-Misri said, A sign of loving Allah is following the beloved of Allah in his
character, his actions, his commands, and his Sunna. A man said to Junaid may Allah
have mercy on him who used to accompany him a lot, Who are you able to expose343 if
Allah lets him know about you. It was said to Sufyan Ath-Thauri may Allah have mercy
on him, Why dont you supplicate to Allah. He said, Leaving sin is supplication. Abu
Hazim said, There are two things that are better than the dunya and the afterlife, to
endure what you dont like when Allah likes it and to leave what you like when Allah
dislikes it. He also said, Fight against your desires harder than you fight against your
enemy.344 Some of the scholars have said, If five traits are not present at the very
beginning then dont turn towards a person [1] good intellect [2] he follows the
Sunna[3]he accompanies the scholars[4] look to where he gets his livelihood[5] and that
he guards his tongue. Some of the scholars have said, Fight against your lower self
with four spiritual exercises, [1] contentment with the nourishment of food [2] little sleep
[3] speak only when needed [4] and endure harm from all people. Shaqeeq Al-Bulkhi
said, When you want rest just eat and wear what you find and be content with what
Allah decrees for you. He said, Whoever deals with his desires will circle in paradise
with his rank so let his rank be consumed in the dunya. Yahya ibn Muadh may Allah
have mercy on him said, Worship is a profession whose shop is seclusion, whose
capitol345 is struggling with the Sunna, and whose profit is paradise. Avoid three groups
of people, heedless scholars, deceitful reciters, and ignorant Sufis. Hatim As-Sami346
said, Adhere to serving your master and the dunya will come to you reluctantly and the
paradise will come to you lovingly. Mansur said, When Allah created Adam he said, I
am going to place a cover over your sight and when something appears to you that isnt
permissible for you to look at close them. I am going to place a cover on your heart so
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when a situation appears that isnt permissible for you close it. I am going to place a
cover over your private part. Do not show it to anyone who it isnt permissible for you to
show it to. Muhammad ibn Aslam said to his servant, O Abu Abdullah what do I need
from creation. I was in the loins of my father by myself and then I was in my mothers
stomach347 by myself. Then I entered into the dunya by myself. Then my soul will be
taken by myself and I will enter my grave by myself. Munkir and Nakir will come to me
when I am by myself. They will question me when I am by myself. If I proceed to a good
place I will be by myself or to a bad place I will be by myself. Then I will stand before
Allah by myself. So what need do I have for creation. Contemplate about the hour.
Thunder will come down until it is feared that it will fall down and then his soul will be
lifted up. Then he said, O Abu Abdullah the foundation of the deen is in these
obligations. Obligations are two professions. Whatever Allah and his messenger say, do
it. It is an obligation that is obligatory to do. Whatever Allah and his messenger say not to
do leaving it is an obligation that is necessary to avoid. Yamar ibn Marzooq may Allah
have mercy348 on him said, Whoever gets use to the dunya being an abode of hardship
and fatigue will not object to what is sent down to it. He said, Contemplate about death.
It prevents affliction from you. He said, Being silent and lowering the gaze349 are the
two keys to the door of the heart. He said, There is nothing except the dunya and the
other life and if you want both of them together then throw it away without thinking
about it. They will both leave you together. Choose five things for yourself and avoid five
things. [1] laughing a lot [2] talking a lot [3] getting to know people [4] telling them
secrets [5] and complaining about your situation to people. He said, The safety of the
dunya is scarcely to be found and the delight of the dunya is filthy.
Poem
The best clothes from dunya are from the saliva of worms
The best drink from the dunya is the vomit from the flies
The most pleasurable thing a man can obtain in the dunya

Is something that he has no regard for but its enjoyable350
Very soon everyone will return to dirt

No doubt it will happen without question
The narrations of the poets are numerous. You can look for that in the Madkhal.
Section regarding the times when supplications are accepted
There are many times when they are accepted. It is essential to be concerned about
them because of his words, may peace be upon him, Verily Allah has breezes so turn
your attention towards the breezes of Allah.
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From amongst them is [1] the supplication of the believer for his brother in his
absence. [2] Times of dire need like the person whose ship broke and he is falling to the
bottom of the sea [3] When rain descends [4] at the time of the adhan [5] when the
people line up for the prayer [6] when they line up for jihad [7] The last third of the night
until the dawn [8] 351supplicating when it occurs to one [9] supplication of the fasting
person when he is breaking his fast [10] the supplication of the traveler while travelling
[11]352 the confirmed time that has been narrated during Juma [12] on Mondays, day and
night [13] at the time of humility [14] The greatest supplication to make is with the
greatest names of Allah which is Alif Lam Meem there is no god except him the all
living, The self subsisting. It has been said that it is, Your god is one. There is no god
except him The Gracious The most merciful. It has been said that it is, There is no god
except him the all living the self sustaining. It is said that it is, There is no god except
you. Glory be to you for verily I have been from amongst the wrong doers. [15] is the
best door that being the night of power (lailatl-qadr) [16353] the supplication of the
parents for their children [17] the day of Arafat [18] the entire month of Ramadan [19] in
prostration.
In summary the integrals of supplication is to be in dire need. The wing of
supplication is strong truthfulness with Allah in what an individual hopes for and fears.
The causative factors for the supplication being accepted is prayer on the Prophet may
Allah bless him and grant him peace. The best time for that is the very last portion of the
night.
Conclusion regarding what has been narrated about the character of The Prophet
may Allah bless him and grant him peace
Aisha may Allah be pleased with her said; his character was the Quran. It has been
narrated that when he talked his speech was so clear that when a person sat with him he
could memorize it. He would repeat a word three times. He didnt talk when there was no
need to. His laugh was a smile. He never criticized food354. If he liked it he ate it and if
not then he left it. He ate whatever he could find. He never filled355 his stomach. He ate
with his three fingers and licked them. When food was brought in front of him he said,
All praises are due to Allah the one who fed us, gave us something to drink, quenched
our thirst, and made us muslims. When he sneezed he muffled the sound by covering is
mouth with his hand or his garment and then praised Allah. Most of his sitting was in the
direction of the qibla. He slept the first portion of the night and then stood in prayer until
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the very early morning. Then he would do witr and go to his bed. When he heard the
adhan he would jump up standing. If he was in a state of ritual impurity he would pour
water on himself and if he wasnt then he would make wudu and go out for the prayer.
His chest could be heard wheezing like the wheezing of a cooking kettle from his
weeping356 during the prayer. He fasted on Tuesdays, Thursdays, three days out of every
month and Ashura. It was rare for him to fast on Juma. Most of his fasting was done
during the month of Shaban. He was the most just, forbearing, and modest of all people.
A woman never touched his hand with the exception of a right hand possession or
someone who he was married to. He was the most generous of people. He didnt go to
sleep while possessing a dinar or dirham. He was the most modest of all people. He
didnt stare at the face of anyone. He answered the invitation of the slave and the
freedman. He accepted gifts even if it were a swallow of milk. The maid servants and the
poor followed him and he followed them wherever they called him to. He didnt get mad
for his own sake instead he was angry for the sake of his lord. He was the most humble of
all people. Nothing from the affairs of the dunya bothered him357. He sat and ate with the
poor. He accepted358 excuses from the person giving one. He would go out to the gardens
of his companions. He didnt honor a king because of his kingdom. He smiled the most
out of all the people. He was the most cheerful of them despite the fact that he was
continuously worried. He constantly contemplated. He didnt spend any time without
doing something for the sake of Allah or doing something that was necessary for himself
or his family. He fixed his own sandals. He stitched his own garment. He served his
family by doing domestic things for them. He tore meat with his teeth. He rode a horse, a
mule, and a donkey. He would take turns riding with his slave or other than him. When
he woke up from sleeping he would brush his teeth with miswak. He brushed his teeth
three times, before going to sleep, after sleeping, and when he went out to do the Subh
prayer. May bless him and grant him peace.
O Allah! Provide us with following359 his Sunna and taking on his character by his rank
with you until we meet you with contentment.
All praises are due to Allah the lord of the worlds. May Allah bless our master
Muhammad, his family, and all of his companions.
May Allah be pleased with the leaders of the Taabieen and the Taabiu-Taabieen until
the Day of Judgment.
Our last supplication is all praises are due to Allah the lord of the worlds.
O Allah be merciful to the ummah of Muhammad with an all encompassing mercy.
Ameen.360
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Here ends folio 232 of manuscript A after 9 lines of Arabic colophon. This is the end of the book :Lubab
Al-Madhkal written by the erudite scholar of the land of blacks Amirul Jaysh Shaykh Abdullahi ibn
Fuduye.
73
O Allah forgive the compiler, and whoever writes it, reads it, listens to it, looks at it,
studies it, or encourages it when the reader is being listened to by the rank of Muhammad
The Prophet of mercy may Allah bless him and grant him peace.
Ameen! Ameen!
All praises are due to Allah the lord of the worlds and may peace and blessings be upon
the best of the creation of Allah.
O Allah do not place any desires in this and delay the consequence and make us firm in
following the book, the Sunna of the messenger, and the consensus (ijma).
Cover our faults and relent towards us for verily you are The most relenting and The most
merciful.
O Allah take me from the lowliness of disobedience into the honor of obedience.
Make our actions consistently obedient.
Extend our lives on the Sunna by the rank of Muhammad the prophet of mercy may
Allah bless him and grant him peace.
All praises are due to Allah for his bounties he has given to his slaves.
It is complete and whoever sees an error from his brothers then let him ask for pardoning
and forgiveness.
O Allah! Forgive me and all of the muslims Ameen!
And the one who wrote it Al-Hajj Muhammad Kathar.361
. This supplication is found at the end of folio 133 of manuscript B but not at the end of manuscript A. The
scribes name is Al-Hajj Muhammad Kathar. 361 Here ends the last folio of The Book Lubab-Al-Madkhal
written by The Erudite scholar, Amirul-Jaysh Shaykh Abdullahi ibn Fuduye.
74
75

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SANKORE'

Institute of Islamic - African Studies

Section regarding the166proper etiquette of the educator (Muaddib)

Section regarding taking a fee for teaching The Quran

Section regarding the state of the childrens guardians

Section regarding the children taking an intermission

Section regarding ornamenting the boards (alwaah)

Section regarding the spoils of war (ganeema)229

Section regarding the captives

Section regarding the necessary qualities230 for the tax (jizya)

Section regarding the ruling of the apostates (al-murtaddeen)

Section regarding fighting (qitaal) the insurgent group (Al-fia Al-baagiah )

Section regarding the ruling of the warmongers (Al-Muharibuun)

Section regarding the defects of the soul

Section regarding the plots (makaaid) of the Shaytaan

Realize that Shaytan comes to the children of Adam by means of disobedience. If he

Section regarding enticement (istidraaj)

Section regarding the cure for the corruption of the heart

Section regarding fear (khawf) and anxiety (huzn)

Section regarding spiritual seclusion (khalwa)

Section regarding his precautionary measure for nourishment

Section regarding entering into spiritual retreat (khalwa)

Section regarding gratitude (shukr)

Section regarding making a distinction between thoughts

Section regarding the proper etiquette of companionship (Suhba)

Section regarding the harm that people cause him

The most pleasurable thing a man can obtain in the dunya

Very soon everyone will return to dirt

Section regarding the times when supplications are accepted

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