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  Al-Mabādi al -‘Asharah li l- ‘Ulūm ى د ر و   ﺳم ر ا ر ا  Alhamdulillahi’r-Rabbi’l-‘alamin wa’s-salatu wa’salamu ‘ala Rasulillahi’l-Karim. Subhanaka laa ‘ilmalanaa illa ma ‘allamtanaa innaka anta’l-‘Alim ul-Hakim. Wa la hawlah wa la quwatta illa bi’Llahi ‘l-‘Aliyyi’l-‘Azhim. As-salamu ‘alaykum wa rahmatullahi wa barakatuhu, I’d like to say welcome to all students as was the custom of the Prophet s.a.w.s. when he welcomed them by saying ‘marhaban’. Marhaban bikum. Before we start the actual lesson I’d like to make some general remarks. GENERAL REMARKS - This is my first online lesson so please forgive me for any mistakes I make and overlook my shortcomings. I’m not a native speaker of English so forgive my English as well. - Added to this: I am not shaykh so please don’t address me as such, barak All ahu fikum. I’m just a student like all of you and shaykh Mohammed Daniel has allowed me to teach wa’l-hamdulillah and we ask Allah to reward him. To be more clear and specific, to remove any misconceptions and doubts: Shaykh Mohammed Daniel has given his full approval and encouraged me to teach this course, I have his blessing. He has seen the contents of the material I’m about to teach. I’m indebted to him for all of this. I’m not a senior student of knowledge and to c all myself a student of knowledge would even be too much honor. I’m aspiring to be a student of knowledge and with regards to Arabic I’m still at the basmalah so to speak. I teach this course as I feel it is an obligation to pass on what I learned as this is the zakat on knowledge. - Forgive us for the changes in dates and timings. - Whenever we attend a lesson, a dars about ‘ilm, we should check our intention(s). I’d like to share with you the intention of knowledge, the niyyat ul-‘ilm as this was passed on to me by one of my teachers, may Allah reward him. Read the intent ion. This can be found online, even with audio.

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  • Al-Mabdi al-Asharah lil-Ulm

    Alhamdulillahir-Rabbil-alamin was-salatu wasalamu ala Rasulillahil-Karim.

    Subhanaka laa ilmalanaa illa ma allamtanaa innaka antal-Alim ul-Hakim.

    Wa la hawlah wa la quwatta illa biLlahi l-Aliyyil-Azhim.

    As-salamu alaykum wa rahmatullahi wa barakatuhu,

    Id like to say welcome to all students as was the custom of the Prophet s.a.w.s. when he welcomed them by saying marhaban. Marhaban bikum.

    Before we start the actual lesson Id like to make some general remarks.

    GENERAL REMARKS

    - This is my first online lesson so please forgive me for any mistakes I make and overlook my shortcomings. Im not a native speaker of English so forgive my English as well.

    - Added to this: I am not shaykh so please dont address me as such, barak Allahu fikum. Im just a student like all of you and shaykh Mohammed Daniel has allowed me to teach wal-hamdulillah and we ask Allah to reward him. To be more clear and specific, to remove any misconceptions and doubts:

    Shaykh Mohammed Daniel has given his full approval and encouraged me to teach this course, I have his blessing. He has seen the contents of the material Im about to teach. Im indebted to him for all of this. Im not a senior student of knowledge and to call myself a student of knowledge would even be too much honor. Im aspiring to be a student of knowledge and with regards to Arabic Im still at the basmalah so to speak. I teach this course as I feel it is an obligation to pass on what I learned as this is the zakat on knowledge.

    - Forgive us for the changes in dates and timings.

    - Whenever we attend a lesson, a dars about ilm, we should check our intention(s). Id like to share with you the intention of knowledge, the niyyat ul-ilm as this was passed on to me by one of my teachers, may Allah reward him.

    Read the intention. This can be found online, even with audio.

  • This is the intention that was passed down to us by the Yemeni imam, imam Abdullah ibn Alawi al-Haddad rahimahullah.1 For those who are interested, we can find this intention in (amongst others):

    1. Al-Khulasah fi Awrad wa Adiyyah Waridah wa Mathurah by Habib Umar b. al-Hafiz hafizahullah

    2. Kitab an-Niyyat by Muhammad b. Alawi al-Aydurus which is an amazing book by the way.

    I encourage you all to try to memorize this intention.

    - This is not an ijazah course, besides the fact I dont give ijazah and dont belong to the people of ijazah. Neither will a certificate be issued.

    - The level of this course is for beginners but the approach is academic. We will come across some words and technical terms which are not very well known to the common people. I will explain these words and technical terms where necessary.

    - Many people have asked me if the course is based on a text or a book. The answer is shortly: no.

    I didnt base this course on a specific book. There is a specific book though on the subject by the late Azhari shaykh Ali Rajab al-Salihi rahimahullah with the title: Tahqiq Mabadi al-Ulum al-Ihda Ashar which I can recommend for those who want to go deeper into the subject. It can be found online but the quality of the print is not very good. Shaykh Ali Rajab al-Salihi also said that every serious student of knowledge should focus on 11 sciences:

    1. Logic / mantiq 2. Aqidah 3. Usul al-Fiqh 4. Fiqh 5. Ilm al-Maani 6. Ilm al-Bayan 7. Ilm al-Badi 8. Grammar / nahu 9. Morphology / sarf 10. Quranic sciences 11. Hadith sciences

    I will mention one book though later on from which I took a lot of beneficial material.

    - The purpose of this lesson is to try and answer questions many people have on how to seek knowledge.

    - Questions can be asked after the lesson.

    - Every participant will get a transcript of the lesson afterwards by e-mail inshaAllah.

    With this being said we can move to the introduction of the topic.

    1 See: http://abdulkarimyahya.com/wp-content/uploads/2011/11/The+Intention+for+Seeking+Knowledge+of+Imam+al-Haddad.pdf

  • INTRODUCTION

    The Messenger of Allah (s.a.w.s.) said in an authentic hadith (related by al-Bukhari and Muslim, mutaffaqun alayhi = agreed upon):

    Whoever Allah wishes well for, He gives him knowledge/understanding of the din. I dont translate the word din as religion because of the Judeo-Christian connotation it has. See the introduction of shaykh Ali Laraki in his translation of the Murshid al-Muin, pag. XXIV!

    How can we make sure we obtain an (correct) understanding of the dn of Allah? How do we master a science of the din or how do I start mastering a science?

    To every study of a craft, science or discipline, belong certain principles and/or fundamental starting points (ul or qawid) which need to be respected/taken into account by every student of knowledge, every tlib ul-ilm. Study requires a method and these principles are part of a method of study. Thus the student of knowledge needs to follow a method in his studies.

    THE DANGER OF LEAVING THE PRINCIPLES

    As the ulam have said in the following verse:

    Literally translated to English: The one who leaves (or lets go) the principles, for him the arrival is forbidden.

    Or in another verse:

    Man hurima al-usul, hurima al-wusul.

    Translated to English: The one for whom the principles are forbidden, the arrival is forbidden. 2 We can read this in the book by shaykh b. al-Uthaymin for example on usul al-fiqh.

    And the other way around as well:

    Man hafiza al-usul, damina al-wusul

    The one who guarded/kept the principles (in mind), the arrival has been guaranteed.

    And there are other similar verses like these we can find in the books of the scholars.

    2 See the muqaddimah (introduction) of Shar al-Ul min Ilm al-Ul by shaykh Muammad b. li al-Uthaymn raimahullah. See: http://www.ibnothaimeen.com/all/books/article_18345.shtml

  • This is a very important principle, or qidah, or in other words: a very important basic rule. What is this principle about, what does it mean, what does it entail? What are some of the benefits (fawid) and lessons we can take from this principle? Here are some:

    1. Without a method you will not succeed in your studies.

    2. Without a method you will not reach your goal (the arrival).

    3. Without principles, fundamentals/foundations, you cant build anything and you will not be able to finish what you want to build.

    4. Principles guarantee success with the will of Allah s.w.t.

    5. Without the roots (ul) you cant reach the branches (fur) of a science. One first needs to master the basic principles before one can delve into the details.

    In the famous (Mliki) text Al-Murshid al-Mun by imam Ibn shir (d. 1040 AH) we can read something in the chapter headings that also points to this. Before verse 48 we read: From the roots, whose branches are an aid to arrival. In Arabic: Muqaddimatun min al-uli munattun fi furiha alal-wuli. Al-wul here means to attain the desired goal (and this is hinted in the chapter heading before verse 6 of that same text actually where the author speaks of al-murd).

    6. Isn (excellence) and itqn (perfection). The Prophet (s.a.w.s.) ordered us in the authentic adith to observe isn and itqn in everything we do. When we speak of isn we immediately think of the so called Hadith Jibril and hadith nr. 17 (killing and slaughtering with isn) in the collection of 42 adth by imam an-Nawawi (d. 676 AH) raimahullah. Imam as-Suyuti (d. 911 AH; raimahullah), and others, have related in their books that the Prophet s.a.w.s. has said: Indeed, Allah loves one when he does a work, he does it with itqn.

    Other similar statements have been related and are known from the ulam like:

    - Whoever does not perfect the foundation is prevented from reaching [their aim in knowledge.

    - Whoever wants to attain knowledge in one go, will lose it in one go.

    - Overcrowding the ear with knowledge misguides ones understanding.3

    For more about the method of seeking knowledge I refer to the chapter (2.) The Methodology of Seeking Knowledge in the book by shaykh Bakr Aboo Zayd (d. 2007) raimahullah called Hilyat Talib ul-Ilm, which has been translated into English. I also refer to the book Instruction of the Student, The Method of Learning, which is an English translation of imam al-Zarnujis Talm al-Mutaallim Tarq at-Taallum. One can read these books on their own but to study them with a teacher is better and preferable.

    3 See: The Etiquette of Seeking Knowledge, Shaykh Bakr Aboo Zayd, pag. 35. See: http://www.kalamullah.com/Books/The%20Etiquette%20of%20Seeking%20Knowledge.pdf

  • In any case there need to be sound principles or starting points, i.e. by the ulam accepted and/or generally accepted starting points. These principles have been written down by the ulam so they can be known and learned by every student of knowledge.

    So as we can see there is a danger in leaving the principles.

    One of the first scholars of Islam who wrote about these principles is imam Sad ud-Dn at-Taftazni (1322 1390 after Chr.) from Khurasn raimahullah in his book Al-Muawwal Shar Talkh al-Mifth on the science of balghah, rhetoric/eloquence. Imam at-Taftazni was a great scholar and also wrote a well-known commentary on the creed of imam an-Nasafi raimahullah which has been translated to English for those that are interested. In his Muawwal he spoke of three muqadimmtul-ilm, three introductory principles to ilm, knowledge:

    1. Marifatul-add: gnosis of the definition 2. Al-maw: the subject 3. Al-ghyah: the purpose or goal

    Other scholars who wrote about these principles will be mentioned later.

    THE POEM

    Which principles / starting points are we talking about?

    The above quoted verse (man taraka al-usul, hurima alayhi al-wusul) speaks of ul. Another word for ul is mabdi. We speak in this connection of the so called al-mabdi al-asharah, the ten principles or points. I.e.: the ten principles which need to be observed when studying any (Islamic or non-Islamic) science or subject. Traditionally or from early on one starts with these ten points before one studies a subject, science or discipline. Nowadays many students dont observe these ten points anymore, moreover these points are not taught anymore by many ulam to their students, partly probably because they themselves never learnt them. As a consequence students dont start their studies well prepared.

    These ten points have been mentioned in a short poem written by the imam, the logician and grammarian, Ab al-Irfn Muhammad (Ibn Ali) al-abbn (raimahullah; from Egypt, d. 1791 after Chr.) in his shiyah on the shar of his shaykh Ahmad al-Mallwi on al-Sullam (a work about mantiq, classical logic, by the well-known Mliki scholar and imam Abd al-Rahman al-Akhari), which runs as follows:

  • Transcription:

    Inna mabdiya kulli fannin asharah al-addu wal-mawu thumma al-thamarah

    Wa nisbatun wa faluhu wal-wi wal-ismu wastimddu ukmu al-Shri

    Masilun wal-bau bil-baiktaf wa man dar al-jam za al-sharaf

    We can find the audio/video on this poem online here: http://www.youtube.com/watch?v=gr9r8nsMsjI

    Important sidenotes:

    - The singular of mabdi is mabda, this comes from the verb badaa: to begin.

    - I speak of poem here and this might be a little confusing for some people who might understand/conceive poetry as something else. Strictly speaking these are only lines that rhyme and in Arabic we call these rhyming lines buyt / abyat, and one line is called a bayt;

    - I also speak of science here. This term might also confuse people . Instead of science we can also speak of art, branch of knowledge, subject or even course.

    English translation of the poem:

    The Ten Introductory Aspects / Prerequisites

    (Implicitly -taqdiran- the author says here: Ilam = Know) Verily, the principles for every science (or: art) are ten.

    The definition, the subject, then its fruit.

    The relationship (to other sciences) and its virtue and the founder (or: erector).

    The name and the sources and the judgment according to the Lawgiver [Allah] (about that).

    Issues (or: questions) and some satisfy themselves with a part (or: something) of it.

    And the one who knows them all acquires excellence (or: honor ).

    Does anyone know this poem? Has anyone heard this poem before?

  • The ten principles which are thus mentioned in this 3 line poem are:

    1. (al-add) The definition (or: tarf) of that science (fann or ilm). A science is often defined by one or more definitions, depending on the book one consults.

    In Arabic add means the end of something. A add is also a limit or a border.

    Think of the udd penalties in the Quran which are prescribed for certain crimes which are also limits in a way.

    It was the habit of the Prophet Muhammad (peace be upon him and his progeny) to correct false definitions and to indicate the true and correct definitions and understanding of things, he would always ask his Companions questions such as: Do you know the definition of strength? They said, Strength is to subdue others! So he corrected their definition to what Allah defines it as: Strength is defined as one who can subdue himself when enraged! This hadith is well-known. Here he corrected this misunderstanding, strength is not to subdue others as we all tend to think, but rather strength is to subdue oneself.

    There is a distinction with the description (rasm) of something. Description is a detailed meaning of a concept or a phenomenon, whereas definition is a short meaning of a concept or a phenomenon. This is the main difference between the two words.

    Before we talk about something we have to define it and this can also take place by defining what it is not.

    We live in times of confusion and many problems arise out of the fact people dont define the terms they use and are not aware of the proper definition of a term or word anymore.

    Matters are known by their definitions, said shaykh Adib Kallas rahimahullah. So it is of utmost importance that one learns the definitions of what one studies.

    Sidenote: In Arabic we have two words for science:

    - Fann

    - Ilm

    They can be used interchangeably. Fann generally refers to art or technique and in a way a science is an art or technique that one masters.

    2. The subject or theme of that science. What is that science about? Once we know this we know the distinction with other sciences.

    The first two points are the essence of the matter .

    3. The fruit or fruits of that science i.e. the utility/benefit (al-fidah) / the benefits or the consequences/results of study and application of this science.

  • 4. al-nisbatu ila ghayrihi min al-ulm: The relationship of that science with other sciences. How can this science be categorized / classified?

    5. Its favor, virtue, precedence or merit/value, in other words: its status amongst other subjects. Another word for fadl is rutbah, which means rank or place. Muslims have always ranked their sciences. Which science is most important? Know that there is a hierarchy. There are what we call martib al-ulm, degrees of knowledge.

    See also Quran 58:11:

    Allah will raise (in degree) those of you who truly believe (and act accordingly) and in degrees (darajt) those who have been granted the knowledge (especially of religious matters).

    6. Al-wi is someone who expounds on a science and explains it further. In other words: the founder, or pioneer, the first person who wrote or spoke about it; where does he come from?

    7. The name or title of that science. Where does the name of that science come from? What is the root verb? Is it a foreign word? Was it known in the time of the Prophet (s.a.w.s.), the Sabah, the Tabiin or Atb at-Tabin (the Salaf us-lin; may Allah be pleased with them all)? Who gave the name to that science?

    8. Sources and references for that science: the Quran, the Sunnah and/or adith, qiys and ijm etc. This is important to establish the authenticity of that science.

    9. The legal (and Islamic) judgment of the Lawgiver / Allah about this, the judgment according to the shariah: is it (collectively or individually) obligatory to learn this science? Or is it recommended, allowed, disliked or even forbidden? We always need to know the ruling on something.

    10. (Important/most important) problems or questions that arise in that science. What, when, who, how and why.

    Every student of knowledge should memorise this short poem.

    This is the most famous poem on these principles. There are different versions of this poem and the order of the 10 principles also differs in each poem. Another well-known scholar who wrote a similar poem is imam Ibn al-Muqri at-Talmasni al-Mliki (d. 1040 AH). He wrote4:

    **

    **

    **

    ** 4 See: http://abdullahasn.wordpress.com

  • Transcription:

    Man rma fannan falyuqaddimu awwalan ** ilman bihaddihi wa mawduun tala

    Wa wadiun, wa nisbatun wa mastamda ** minhu, wa fadluhu wa hukmun yutamad

    Wasmun wa ma afada wal-masailu ** fatilka ashrun lil-muna wa sailu

    Wa baduhum fiha ala al-badiqtasar ** wa man yakun yadri jamiuhantasar

    Translation:

    Who(ever) wants to learn an art, he must first begin with ** knowledge of its definition and all what has been said about the subject, then

    Who founded it, its relation and its origins ** its virtue and ruling about it

    And the name and what benefits him and the questions ** and those are ten for he who wants and requests

    Some people only took them partly ** but he who really knows, he will gain all of them

    Not unimportant is the last verse of the firstly mentioned poem which makes it clear that certain conditions (shur) need to be met if one wants to be and become and outstanding student. These conditions are the 10 principles. The 10 principles are also called al-muqaddimt al-asharah and the keys to the gates of the sciences and we can also call them al-mabdi al-wul or al-mabdi al-assiyyah. All these words basically mean the same although we cant speak of synonyms strictly speaking.

    In other words: 10 basic principles that will lead to, if you stick to hem, mastering a specific science and excel in it. And then you have reached your goal: al-wusul.

    Not every poem has exactly ten principles. Some have less, some have more. What this last point concerns we can mention the following, based on my research of the literature available to me.

    Some scholars have added an eleventh principle: (sharafuhu) Its honor.

    Other scholars even talk about a twelfth principle: (nashtul-ilm) The origin and development of the science.

    Other scholars again talk about a thirteenth principle: (ghayatuhu) its purpose or al-maqd.

    We also encounter a fourteenth principle: (at-tadq bistimddihi wa biukmihi) The consensus about or the confirmation of its sources and judgment.

    Lastly a fifteenth principle: branches (furu) of that science.

  • In total, based on my research, we can distinguish 15 principles. I have learned these principles of one of my own teachers and I have heard several other teachers online talk about them.

    These principles are (still) taught at the primary school of al-Azhar in Cairo, Egypt, as we can read in an article by prof. M.A.S. Abdel Haleem on aqidah, known for his outstanding English Quran translation and other works on Islam.5

    Well-known Islamic teachers from the U.S. and Canada who mention these 10 principles in their online lessons are:

    - Hamza Yusuf in his online lessons on the tafsr of Surah Yasin6 and in his lesson Introduction on logic.7

    - Abdullah b. Hamid Ali (Lamppost Productions) in his online lessons on ul al-fiqh.

    - Abu Taubah (may Allah hasten his release) from whom I learned these ten principles in his lessons on tajwd. He was the first teacher who taught me these principles and who gave me ijzah in the hadith of ramah and I recited it to him on the airport of Addis Abeba, Ethiopia, where I met him and spent around 4 hours with him.

    - Mohamed Ghilan in his second lesson on Muslim Theology, the Creed of Deliverance, Aqidah an-Naja by shaykh Muhammad b. Jafar al-Kittani rahimahullah.

    - Moosa Richardson in his review and translation of lessons by the Saudi shaykh Amad Bazml of the Hanbali fiqh book Manhaj as-Slikn8 by shaykh Abd ar-Ramn b. Nir as-Sadi (d. 1956 AD) raimahullah.

    Contemporary known Arab scholars who discuss these principles are for example:

    - Shaykh Usmah al-Azhari from Egypt: http://www.youtube.com/watch?v=VRoWO47-5Vc

    - Shaykh Muammad al-asan Ould ad-Did from Mauritania: http://www.youtube.com/watch?v=asJswejBJdE

    We can watch their lessons on these principles on YouTube.

    5 See: http://www.jstor.org/discover/10.2307/617311?uid=3738736&uid=2129&uid=2&uid=70&uid=4&sid=21102717793301 6 See on YouTube: The Heart of the Quran: Reflections from Surah Yasin, part. 2 7 See on YouTube: http://www.youtube.com/watch?v=AFBzIP19NLs 8 See: http://www.miraathpublications.net/wp-content/uploads/2013/06/Miraath-Publications-Review-of-the-Book-Manhaj-as-Salikeen-Lesson-1-English-only.mp3

  • Books, texts, documents and websites where we can find these principles are for example:

    - al-Jmi lil-Mutn al-Ilmiyyah

    In this book, a collection of basic texts for the student of knowledge, there is an extensive explanation of this topic and for several sciences the 10 principles are given.

    I took some material to prepare this course from this book. Every student of knowledge should have this or a similar book in his bookcase.

    - Nuzhat al-araf Shar Bin al-Afl fi Ilm al-arf, author unknown

    - al-Tufah as-Saniyyah bi Shar al-Muqaddimah al-jurumiyyah (only 6 of the 10 points) by Muammad Muyi ud-Dn Abd al-amd

    - al-Madkhal ila Ilm al-Muala by Abil-Hasan Ali b. Amad b. Hasan al-Rzii

    - al-Tail li Ul al-Takhrij wa Qawid al-Jar wal-Tadil by shaykh Bakr Aboo Zayd

    In this book we can see in a footnote that there are several works specifically written on these 10 principles.

    - Abjad al-Ulm by Siddiq Hasan Khan

    - Shar al-Bjri ala Jawharah at-Tawd by al-Bjri

    - al-Mulakhkha al-Mufd fi Ilm al-Tajwd by Muammad Amad Mabud

    - Hawshi al-Ujhri ala Shar al-Zurqni ala Manzmah al-Bayquniyyah by al-Ujhri

    - Erluterung der Hadithwissenschaft (in German) by ustadh Neil bin Radhan, on the science of hadith

    - Al-Bustaan, Vol. One, by Sheikh M.A. Fakier; this is a book with several Shafii fiqh texts in Arabic and English, from South Africa

    - Dar al-Hadith forum (http://daralhadith.lefora.com/) with regards to the Shafii fiqh course related to the text at-Taqrirat as-Sadidah9

    - See also: http://privat.bahnhof.se/wb042294Texter/tasawwuf_principles_my.html

    - Study Pack for the course The History of the Khalifas and The Politics of Power by The Muslim Faculty of Advanced Studies from the UK, see: http://themuslimfaculty.org/

    - as-arf ul-Kfi published by Dr al-Kutub al-Ilmiyyah

    - M. A. S. Abdel Haleem, Early Islamic Theological and Juristic Terminology: "Kitb al-udd fi 'l-ul" by Ibn Frak

    9 See: http://daralhadith.lefora.com/topic/17207452/Translations-of-Class-Audio#.Umy27RDvf4U

  • - Tafsr al-Ftiah al-Kabr, by Amad Ibn Ajbah raimahullah. A reference to this work one can find in the main tafsir of Ibn Ajbah Al-Bar al-Madd and the English translation of the autobiography of Ibn Ajibah (from the French by Jean-Louis Michon), published by Fons Vitae.

    These are the books and texts I have in my own collection. As we can understand from this list not much is mentioned about these 10 principles in the English literature. We need to consult Arabic books mainly.

    I have given this lesson before in the local mosque I teach at. We have not heard these 10 principles before at Cordoba Academy as far as I know and with this lesson I hope to initiate something. As teachers and students we need to take care we start our studies in the right way. I dare to claim here that it is even obligatory (wjib) for every serious student of knowledge to start with this 10 principles.

    One last point before we go into the benefits we can extract from these 10 principles.

    If we consider what we have learned until now we can conclude this all has to do with the philosophy of education in Islam and it touches on what is called epistemology, in short the theory of knowledge. It questions what knowledge is and how it can be acquired, and the extent to which knowledge pertinent to any given subject or entity can be acquired. It is basically about the sources of knowledge and the question how do we know what we know?. I just wanted to have mentioned this before we continue. In this lesson there is no space to expand on this. Just a little point worth mentioning to put things in a clearer perspective is about imam al-Ghazali ramatullahi alayhi. He can be called, in my humble opinion, a Muslim epistemologist because he dared to ask the question: How do I know religion is true? I refer to his autobiography Al-Munqidh min ad-Dalal, translated into English as Al-Ghazalis Path to Sufism, his Deliverance from Error.

    BENEFITS

    From these 10 principles we can extract the following lessons and/or benefits (fawid), these are not exhaustive by the way.

    1. That we need to seek knowledge gradually, step by step. Allah says in the Noble Quran (17:106):

    English translation: And (it is) a Quran that We set forth in parts with clarity so that you may recite and convey it to people with deliberation (in order that they can absorb it), and We sent it down in successive Revelations (each perfectly suited to its occasion and its wider purpose).

    And Allah s.w.t. has said in the Noble Quran (25:32):

  • English translation: Those who disbelieve say (by way of yet another false argument for unbelief): Why has the Quran not been sent down on him all at once? (We send it down in parts) so that we may (impress it on your mind and) establish your heart with it, and We are conveying it distinctly and gradually, (one part supporting the other, and providing guidance and instruction for emerging occasions).

    In fact: To seek knowledge gradually is an advice that all scholars give.

    2. Knowledge has levels and degrees, martib or darajt. The two main levels are: far ayn and far kifyah. Individually and collectively obligatory.

    3. That we need to conduct our studies fully, purposefully and thoroughly.

    4. That we need start with the basics and not want to jump into the deep immediately.

    5. That we start with studying 1 science and that we try to master this science as well as possible.

    6. That every science needs to be studied with a teacher who can pass these principles on to his student(s).

    7. That studying a science takes time and patience.

    8. That definitions are essential. Things are known by their definition. Definitions give us meaning. Islam is the a religion of meaning.

    9. That a science can always be ascribed to someone and that this happens justly and correctly: we need to honor and respect those who deserve to be honored and respected. They are the ones that preceded us and laid the foundations for us.

    10. That referring to sources is obligatory, important and necessary.

    11. That we always need to know the ukm, the legal judgment, on something. Think of al-akm al-khamsah, these apply to all human actions: wjib/far, mandb/sunnah, mub, makrh and arm.

    12. That knowledge needs to practised. Think of the (title of the) book by imam Khab al-Baghddi (d. 463 AH) raimahullah: Iqti al-Ilm al-Amal. Cordoba Academy has offered courses on this book in the past and many students have received an ijazah in this extremely beneficial book. Imam al-Ghazli (d. 505 AH) raimahullah has said: Knowledge without actions is vanity and actions without knowledge is insanity. May Allah reckon us amongst the sane.

    13. That we always need to see things in a wider perspective. These 10 principles teach the student of knowledge to see the science he/she studies in the right proportion and framework. We need to be balanced and moderate. We are an ummah of moderation.

    14. That we as students of knowledge know why we study a certain science and why want to master it. In other words: that we know very well what we are doing or that we are aware of that. This has to do with your intention (niyyah) and your sincerity (ikhl). The Prophet s.a.w.s. has said in a well-known and authentic hadith: Innamal-amlu bin-niyyt. Verily, actions are based on intentions. Everything starts with ones intention.

  • Our intentions to study can be manifold and in this regard I refer to Kitb an-Niyyt by shaykh al-abb Muammad b. Alawi al-Aydarus, that was mentioned earlier on. One important intention can be to lift our own ignorance and the ignorance of those around us as imam Amad b. anbal raimahullah has said.

    15. Everything has a beginning (bidyah) and an end and/or ending (nihyah).

    In relation to these last two statements we can quote the famous scholar Abdullah ibn al-Mubrak (d. 181 AH) raimahullah, who said: The beginning of knowledge is intention, then listening, then understanding, then action, then preservation, and then dissemination. (See: Qi Iy, Tartb al-Madrik)

    16. Dont loose sight of the kulliyt (generals) while delving in to the juziyyt (details, particulars). We have become an ummah of juziyyt and forget the kulliyt as one teacher has once said. We focus so much on details and completely fail to see the bigger picture. We see the trees but not the forest.

    17. That we have to be serious and dedicated in our studies.

    18. That we need to lay foundations on which we can build our studies.

    19. Learning knowledge must be prioritized. We need to know what comes first and has priority.

    20. Through these principles we find out if we are interested to study a certain science.

    21. Every science has its own mabdi and consequently its own technical language.

    22. The earlier quoted Prof. M.A.S. Abdel Haleem says: The mabdi can be seen as a sound starting point which from the outset gives the reader a clear picture of the science he is about to study and its context. This is considered to be an essential part of the approaches preferred in the method of education in traditional Islamic education.

    23. The roots must always precede the branches. Mabdi are ul and ul can be translated as roots. Knowledge is like a tree which has roots, branches and fruits. The 10 mabdi are like seeing the roots of the trees of the forest before seeing the trees.

    24. Ibn ul-Jawzi, the great Hanbali polymath (d. 597 AH), raimahullah said: Dont delve into a science before mastering what comes before it.10

    25. A student of knowledge is always proactive. This means he/she needs to have a vision. Our vision and focus is and should always be on the khirah in the end but we shouldnt let this world get out of sight either. Originally this terms comes from the science of psychology because it refers to a certain state of mind. As students of knowledge we need to have a certain state of mind.

    26. The Maliki jurist and sage Ibn AaAllah (d. 709 AH) raimahullah said in his famous and wonderful ikam: The beginnings are the manifestations of the ends. The way that things begin reflects how they are likely to end. A good beginning promises a bright future; a solid foundation

    10 See: Sincere counsel to the Seekers of Knowledge, pag. 68. Download here: http://www.kalamullah.com/Books/Sacred%20Knowledge.pdf

  • supports a strong and lasting structure. Or as they say by way of proverb: A good start is half the work.

    Each of us needs to reflect and ponder about these lessons and Im sure we can extract more lessons from these 10 principles. I came up with these lessons based on my reflections and what I have read preparing for this lesson. In order to do this properly every student who participated in this course will be send a PDF with a transcript of this lesson as I said before.

    So now we know this what I would like you to do is to go and find out for yourselves. What Islamic science do you want to learn and study? What are the 10/15 principles with regards to that science? Ask your teacher, a fellow student, read a book, do some research. Try and find out. I hope I have given you an incentive now inshaAllah.

    PRACTICAL EXAMPLE

    To give you a start I will now briefly discuss the 10 principles with regards to the science of tajwd.11 These are taken from the earlier mentioned book al-Jami lil-Mutun al-Ilmiyyah.

    1. Its definition:

    - Linguistically (lughatan): Betterment, improvement

    - Technically (ialan): Articulating every letter from its articulation point and giving the letter its rights and dues of characteristics.

    Rights of the letters are its required characteristics that never leave it. The dues of the letters are its presented characteristics that are present in it some of the time, and not present at other times, i.e. the madd, idghm.

    2. Its subject: The letters and words of the Glorious Quran

    3. Its fruit: Preserving the tongue from mistakes in pronunciation of the Glorious Quran during reading.

    4. Its relationship to other sciences: It is from the sciences of the shariah related to the Glorious Quran

    5. Its virtue: It is one of the most honored of sciences and one of the best of them due to its relation to Allahs words.

    6. Its founder:

    - Practically: The Prophet s.a.w.s.

    - Academically: The scholars of qirah (styles of recitation of the Quran) 11 Taken from the book al-Jmi lil-Mutn al-Ilmiyyah en http://www.abouttajweed.com/learning-tajweed/principles-of-tajweed.html.

  • 7. Its name: Ilm at-Tajwd or at-Tasn

    8. Its sources: From the Quran and the Sunnah

    9. Its judgment:

    - From the viewpoint of application: Far al-ayn (indivual obligation) for every qri (reciter), Muslim or Muslimah.

    - As a science: Far kifyah (communal obligation).

    10. Its issues: For example the rules for the nn skinah and tanwn, the rules for the nn and the mm al-mushaddah, the rules for the mm skinah etc.

    This ends our example.

    Now we know this we need to implement it in our studies. Ilm must always lead to amal, they go hand in hand.

    Aqulu qawli haadha astaghfirullaha li wa li saairil-muslimin, fastaghfiruhu innahu huwal-Ghafurur-Rahim.

    I thank your for your patience with me and for listening to me. Jazakum Allahu khayran.

    We ask Allah for tawfiq and a good ending.

    Was-salamu aleykum wa rahmatullah.