Apprenticeship: The Legacy of Islamic Education

By Mawlana Muhammad Ibn Haroon Abasoomer

Edited by Faraz Abdul Moid

33 Reasons to Study Under a Tutor

Knowledge is attractive and it’s something everybody needs. However, when the correct procedure is not followed, the desired results are lost. The trend of self-study that has become ever so popular in the current times actually contributes to the destruction of pure knowledge. The boom of the internet and its search engines have also contributed to this trend. What follows is an in-depth look at the need for a tutor.

Introduction

To acquire knowledge under the expertise of a fully qualified, Sunnah-conscious ‘Alim of Deen is absolutely essential. Failure to do so will result in misguidance. In fact, the system of tutorship has been adopted throughout time and was even the practice of the Prophets عليهم السلام and our pious predecessors. This is the only way [by] which one will acquire pure authentic knowledge. An added benefit is that one will also discover how to respect the people of knowledge. (see Adab al-Ikhtilaf of Shaykh Muhammad ‘Awwamah, pg.162 & Ma’alim Irshadiyyah, pg.159)

A common supplication of the Salaf (pious predecessors) was:

التعوذ بالله من تشييخ الصحيفة

“They would seek refuge in Allah from having paper as their shaykh/tutor” (Ma’alim Irshadiyyah of Shaykh Muhammad ‘Awwamah, pg.179).

What follows are a few substantiations for this phenomenon.

Qur’anic Verses

1. In this world, there will always be a) Those who know, and b) those who don’t. In this regard, Allah (SWT) instructs us in the Qur’an, “Ask the people of knowledge if you do not know” (Surat 21, verse 7).

2. The Holy Qur’an was revealed by Almighty Allah (SWT) for guidance and knowledge of the Ummah. But, without the explanation of Rasulullah صلى الله عليه وسلم the meanings would definitely be misunderstood. Allah (SWT) addresses Rasulullah صلى الله عليه وسلم in the Qur’an,

“And we have revealed to you the Qur’an, so that you may explain to the people what was revealed to them” (Surat 6, verse 44).

This is the strongest, most evident proof for this issue.

Substantiation from Hadith

3. Sayyiduna Mu’āwiyah رضي الله عنه reports that Rasulullah صلى الله عليه وسلم said:

يا أيها الناس تعلموا، إنما العلم بالتعلم والفقه بالتفقه، ومن يرد الله به خيرا يفقهه في الدين

“O people! Acquire knowledge, for it can only be acquired through tutorship. You will only understand if you are made to understand (i.e. by a teacher). Allah (SWT) grants the understanding of religion to those whom he intends good for.” (Tabarani & others; see Fath al-Bari & ‘Umdat al-Qari, before hadith 68)

There are several narrations with similar wordings that can be seen in the above two sources.

The famed commentator of Sahih Bukhari, Hafiz Ibn Hajar رحمه الله, explains: “This means that reliable knowledge is only that which is acquired from the Anbiya (Prophets) and their heirs (the ‘Ulama).”

A similar explanation is echoed by ‘Allamah ‘Ayni رحمه الله in his commentary of Sahih Bukhari.

They both have graded this narration as hasan (sound).

4. While emphasizing this point ‘Allamah Shātibi رحمه الله writes: “The proof for this in the Sahih Hadith: “Indeed Allah will not take away knowledge (from this world) by snatching it away at once, rather He will do so by taking away the ‘Ulama” (Sahih Bukhari, hadith 100).

He writes further: “There is therefore no doubt that the keys to knowledge are its bearers” (Adab al-Ikhtilaf, pg.174).

5. Under the commentary of the above hadith, Hafiz Ibn Hajar رحمه الله quotes a narration from Musnad Ahmad that says: “Indeed, the departure of the people of knowledge is actually the exodus of knowledge itself” (Fath al-Bari, hadith 100).

The Pattern of the Prophets عليهم السلام

6. Prophet Dawud عليه السلام is said to have benefited immensely from Luqmān al-Hakīm before Dawud عليه السلام received prophethood (Tafsir Qurtubi).

7. Luqman Al-Hakīm actually advised his own son with the same:

“O my son! Sit in the company of the ‘Ulama and stick your knees to theirs, for Allah revives the hearts with the wisdom (acquired from them) just as he revives barren land with the rain” (Jami’ al-Bayan al-‘Ilm; Ma’alim Irshadiyyah, pg.164).

8. Sayyiduna Musa’s عليه السلام sojourn to Prophet Khidr عليه السلام is well-known and enshrined in the Holy Qur’an.

9. Sayyiduna Yusha’ Ibn Nūn عليه السلام stayed in the company of Prophet Musa عليه السلام for a long while before receiving prophethood himself.

The Statements of the Predecessors (Salaf)

10. Furthermore, during the era of the Tabi’ūn, whenever anyone would claim to have any knowledge, he would be questioned as to whom he had acquired that bit of knowledge from (Introduction to Sahih Muslim).

11. Khatīb al-Baghdadi رحمه الله, the famous Muhaddith of the fifth century, states in his book Taqyid al-Ilm (pg.61), “Many scholars of the classical times had – at the time of death – either destroyed their books themselves or instructed others to do so on their behalf. This was due to fear that it may end up in the hands of ignorant ones who would not understand its verdicts and would only take the apparent meanings therefrom.”

He thereafter cited the names of classical scholars who had done so. From among them were: Imam Abidah al-Salmani, Imam Shu’bah Ibn Hajjaj, Imam Abu Qilabah, and Imam ‘Isa Ibn Yunus رحمهم الله (Ibid pgs.61-62).

12. When Imam Abu Hanifah رحمه الله was informed of a group of people that sit in a halaqah (circle) discussing Fiqh (issues of jurisprudence) in the Masjid, he enquired, “Do they have a leader (teacher)?”

The reply was negative to which he responded, “These people will never acquire (true) fiqh ever” (Adab al-Ikhtilaf pg.164 & Ma’alim Irshadiyyah, pg.163, both of Shaykh Muhammad ‘Awwamah; Al-Faqih wal Mutafaqqih, vol.2 pg.83).

13. Imam Malik رحمه الله was once asked if knowledge could be acquired from one who did not sit in the company of the ‘Ulama (& who sufficed with books only), he replied in the negative and said, “Knowledge should not be acquired except from one who has memorized, accompanied the scholars, practiced upon his knowledge and has piety in him” (Adab al-Ikhtilaf pg.165 & Ma’alim Irshadiyyah, pg.163).

14. Ibn Rushd رحمه الله writes, “In the earlier times knowledge was found in the chests of men. Then it was transferred to books, but the keys still remain in the chests of men. Therefore a student definitely requires a tutor who will open up for him the discussions and ways of understanding” (footnotes on Adab al-Ikhtilaf, pg.174 & Ma’alim Irshadiyyah, pg.174).

15. Khatīb al-Baghdadi رحمه الله writes: “It is necessary for a learner to have a teacher under whom he could study, and one whom he could refer to for answers to difficult matters (Al-Faqih wal Mutafaqqih, vol.2 pg.83 An-Nasihah li Ahlil Hadith, pg.259).

16. Imam Shatbi رحمه الله mentions, “Books alone will not benefit a student in any way, unless there are ‘Ulama who will open up (the discussions & explain it) to them. This is common fact” (Adab al-Ikhtilaf, pg.178).

The System of the Predecessors (Salaf)

One who studies the life of the scholars of the past, will easily notice the lengthy periods they would spend in sojourn and in the company of their tutors. This is referred to as “Mulazamah” or “Tūlus Suhbah”.

This is clear in the lives of the Sahabah رضي الله عنهم and Tabi’ūn رحمهم الله and all those that followed. They acquired their knowledge from the bracket of believers before them. A Tabi’ī could only attain the term “Tabi’ī” after coming into physical contact with a Sahabi.

Merely sufficing on attending a few lessons (or a Maqra’ah, like has become common nowadays) isn’t considered as “Mulazamah” or perseverance (see footnotes on Ma’alaim Irshadiyyah, pg.177).

17. Imam Malik رحمه الله said: “Some men would sometimes attend the lessons of his teacher for thirty years!” (Adab al-Ikhtilaf, pg.171).

18. Here are ten examples from an exhaustive list:

a) Nu’aim Al-Mujmir رحمه الله spent twenty years in the company of Sayyiduna Abu Hurairah رضي الله عنه (Adab al-Ikhtilaf, pg.171).

b) Thabit Al-Bunani رحمه الله spent forty years with Sayyiduna Anas رضي الله عنه (Adab al-Ikhtilaf, pg.171).

c) Nafi’ ibn ‘Abdillah رحمه الله said: “I spent forty years attending the lesson of Imam Malik رحمه الله (Adab al-Ikhtilaf, pg.172).

d) Al-Qa’naby also spent twenty years with Imam Malik رحمه الله (Tartīb al-Madarik)

e) Imam ‘Abdur Rahman Ibn al-Qasim رحمه الله spent seventeen years by Imam Malik رحمه الله (Tartīb al-Madarik; see: Safahat min Sabr al-‘Ulama, pg.116)

f) Muhammad ibn Ja’far رحمه الله was with Shu’bah رحمه الله for twenty years (Khulasat al-Khazrajy, pg.330).

g) Abu Safwan ‘Abdullah ibn ‘Abdil Malik رحمه الله was with Ibn Juraij رحمه الله for ten years (Sahih Muslim, hadith 3353).

h) Muhammad Ibn Bashar رحمه الله was with Yahya Al-Qattan رحمه الله for twenty years.

i) Salamah ibn Shabeeb رحمه الله spent forty years by Imam ‘Abdur Razzaq رحمه الله (Al-Jami’u li Akhlaq al-Rawi, vol.2 pg.265).

j) Imam Muslim رحمه الله accompanied Imam Bukhari رحمه الله for six years (Siyar A’lām al-Nubalā). 

19. The Hanafi Jurist, Ibn Nujaym رحمه الله explains the reason for this: “… and so it may become known that knowledge cannot be attained without constant referral, repeated effort, and tutorship” (Adab al-Ikhtilaf, pg. 172).

20. Imam Shātibi رحمه الله mentions, “The proof for the success of this system lies in the fact that every upright scholar that became popular and acceptable to the masses in his era actually had a teacher who enjoyed the same in his time” (Adab al-Ikhtilaf, pg.176).

Also see the advice of Imam Shāfi’īs رحمه الله at the end of this article.

Their Lengthy Sojourns

21. Another point of discussion here is the lengthy periods the Salaf would spend on sojourn. Merely sufficing on the books does not force a person to travel abroad and remain there for the periods of time that the Salaf spent.

a) Imam Baqi Ibn Makhlad رحمه الله had embarked on two separate journeys in search of knowledge. The first one lasted fourteen years, and the second lasted twenty years! (Safahat min Sabr al-‘Ulama, pg.60).

b) Imam Ibn Mandah رحمه الله spent forty five years away from home! (Safahat min Sabr al-‘Ulama, pg.65).

c) Imam Ya’qub Ibn Sufyan al-Fasawi رحمه الله said, “I remained on sojourn for thirty years” (Safahat, pg.61).

Scanning the Earth

22. During these journeys, the scholars would would not leave any city, village, or town, which had teachers of knowledge, unvisited.

a) Ibn al-Jawzi رحمه الله writes regarding Imam Ahmad رحمه الله, “He travelled the entire (Islamic) world twice before compiling his Musnad” (Sayd al-Khātir; Safahat min Sabr al-‘Ulama, pg.54).

b) Ibn al-Muqri رحمه الله said, “I travelled from the East to the West (of the Islamic Empire) four times, and I visited Bait al-Maqdis alone ten times” (Safahat min Sabr al-‘Ulama, pg.64).

c) Several Muhaddithūn have compiled booklets in which they narrated forty hadiths from forty different Sahabah رضي الله عنهم which they heard from forty diverse Shuyūkh that lived in forty different towns!

Not Just One Tutor

23. The Salaf never appease themselves with just one or two tutors. Their teachers sometimes numbered in the thousands!

a) Imam Bukhari رحمه الله said, “I have written hadith from 1080 teachers” (Hady al-Sari, pg.670).

b) Imam Ibn Hibbān رحمه الله said, “I have perhaps written hadiths from more than 2000 teachers” (Tadhkirat al-Huffāz, vol.3 pg.921).

c) Ibn Mandah رحمه الله had 1700 Shuyūkh” (Tadhkirat al-Huffāz, vol.3 pg.1032).

d) Imam ‘Abdullah Ibn al-Mubarak رحمه الله had acquired knowledge from 4000 teachers (Tadhkirat al-Huffāz, vol.1 pg.276).

e) Imam Abu Hanifah رحمه الله is said to have had 4000 teachers from the Tabi’ūn only! (Ibn Hajar al-Haytami in al-Khayrat al-Hisan; see Athar al-Hadith, pg.176).

f) Hafiz ‘Iraqi رحمه الله writes about Imam Qasim Ibn Dawud al-Baghdadi رحمه الله, “He said: I wrote hadith from 6000 shuyūkh” (footnotes on Safahat, pg.64).

Disdain Towards those who Failed in this Regard

24. My most respected teacher, Shaykh Muhammad ‘Awwamah (an unparalleled Muhaddith of these times) mentions beautifully in his book Adab al-Ikhtilaf, “They (the ‘Ulama) never paid attention to one who did not have any Ustadh (teacher), neither would they consider such a person worthy of even being spoken to due to him being prone to mistakes.”

He further says, “Qadi Iyād رحمه الله and others have narrated that when Imam Ahmad Ibn Hanbal رحمه الله was requested by the ruler of his time (al-Mu’tasim) to discuss a certain matter with Ibn Abi Du’ād, he (Imam Ahmad) turned his face away and said, ‘How can I converse with a person whom I have never seen at the door of any ‘Ālim ever!’ ” (Adab al-Ikhtilaf pg.144).

25. When Abu Ja’far al-Daudi objected to a view of the upright scholars of his time, they retorted: “Keep quite! You have no teacher!” (Adab al-Ikhtilaf, pg.164).

26. Shaykh ‘Awwamah (may Allah protect him) also states, “All of us have a lineage. A student also needs a family tree for his knowledge which consists of his teachers. One who has no teacher is actually illegitimate in his knowledge, like a person whose identity and lineage is unknown. He holds no weight” (Golden guidelines, pg.8; Ma’alim Irshadiyyah, pg.160; Adab al-Ikhtilaf, pg.164).

The Harms of Failure

27. Imams Muhammad Ibn Sīrīn, Hakam ibn Atiyya, and Waki’ Ibn al-Jarrah رحمهم الله have all said that the primary cause for the misguidance of the Banu Isrā’īl was the books that they inherited from their forefathers (Taqyid al-Ilm, pg.61 and its footnotes).

28. In fact, since the compilation of knowledge is also an indirect cause of the people slackening in attending the lessons of the ‘Ulama, Imam Awzā’i رحمه الله said, “Knowledge was sublime for as long as it was obtained from the mouths of the learned men. But when it ended up in books, its nūr (divine light) disappeared” (Taqyid al-Ilm, pg.64).

In one version he says:

“…when it ended up in books, those who were non eligible crept in” (Sunan Dārimi, hadith 467).

Note: The purpose of the previous 2 quotations is to prove that mere studying of books is incorrect and void of divine assistance. The ideal would be to study those very same books under the auspices of a learned teacher. Undermining the books of Shari’ah is not the intent.

29. Shaykh Muhammad ‘Awwamah provides another angle to this discussion by saying, “How could we expect respect from one who hasn’t acquired knowledge from the ‘Ulama, and hasn’t remained in their company for a lengthy period whereby he could have inculcated their habits? How could such a person recognize the value of the ‘Ulama? Hence when he criticizes them verbally or with his pen, it brings no surprise! It is guaranteed, that he who attends the gatherings of the ‘Ulama will indeed begin to respect them” (Adab al-Ikhtilaf, pg.172 & Ma’alim Irshadiyyah, pg.172).

30. ‘Allamah Ibn Hajar Haytami رحمه الله writes, “Whoever attained knowledge from the books only became a deviate that misled others too” (Fatawa Hadithiyyah; see Adab al-Ikhtilaf, pg.165).

31. Al-Shātibi رحمه الله writes, “Most of the deviated sects and individuals who opposed the sunnah were culprits of failing in this regard (i.e. they never had tutorship)” (Adab al-Ikhtilaf, pg.176).

Conclusion

32. It’s a sad trend nowadays that people attend a few lessons of a particular Islamic subject and then try to figure out the rest by themselves. It gets worse when some merely engage in “self study” by relying upon books, computer programs, or by searching the internet for information with which they fill up their “fatwas” or “articles” without any guidance or supervision of a qualified specialist in that field.

33. I end this discussion with the translation of a famous poem which is attributed to Imam Shāfi’ī رحمه الله and is quite famous on the tongues of the ‘Ulama. He says:

Oh my brother!
You will never acquire knowledge
Without the following six essentials:
Intelligence, desire, poverty,
Sojourn, tutorship of a shaykh (teacher).

Accompanied by a long consistent period (of studying under him).

(Adab al-Ikhtilaf, pg.162, also see footnote on Ma’alim Irshadiyyah, pg.174)

Note: Whatever has been written above was done out of concern for the misinformed, sincere seeker of knowledge. The 33 quotations cited in this discussion are enough to convince such individuals against falling prey to this evil trend.

Final Caution

According to my seniors, online courses are not sufficient substitutes. This may be resorted to in extreme cases and for the purpose of learning the basics of deen only. It is not a justified means for higher Islamic study. This, as well the recent dangerous trend of Maqra’ah (swift recitals of hadith books with no adequate commentary) needs a detailed discussion which I hope to engage in soon انشاء الله.

And Allah (SWT) Knows Best

 

Courtesy of al-Miftah