Shahid al-Thani's Munyat al-Murid (Translator)

ࢋࢌ࢚࢐࢙ࢌ࢖ࢍ࢛࢏ࢌ࢈࢚ࢗ࢐࢙࢈࢕࢛ What is meant by ‘vanity towards the Truth’ is to refute its speaker and not accept it even after it has become clear. And this is irrespective of whether it is made manifest at the hand of someone great or small, venerable or ignoble. What has been said in this regard is sufficient as a rebuke and deterrent. F I F T H LY : That they ponder upon and refine what they wish to put forward or ask about before they present or utter it to safeguard against errors, slips, doubts and misunderstandings. By doing this they obtain an upright quality. Conversely, if they become used to asking or answering hastily their erring will become regular, their deficiency grave and their errors clear. Thus they will become known for this, especially if there are wicked colleagues there who fear that they too will be stigmatized for this and thus suffer disgrace in the eyes of his peers and admirers. 139 S I X T H LY: That they do not attend class except that they are uncontaminated (mutaÔahhir) from ritual impurities (Îadath) and filth (khabath),140 clean and perfumed in body and garments, wearing their smartest clothes, intending by that to exalt knowledge and to please their colleagues and the angels attending the class, especially if the class is in a masjid. And this has been encouraged for everyone;141 therefore, it is even more important for the teacher and the student. 6 ( & 7 , 2 1  7 : 2 0DQQHUV6SHFLILFWRWKH7HDFKHU Know that teaching is the foundation upon which the Religion stands and the means by which knowledge is preserved. Therefore it is one of God’s Messenger (Ñ). See also: MajmaÝ al-ZawÁÞid, vol. 1, p. 97, vol. 5, p. 133. 139 Adab al-ImlÁÞ wa al-IstimlÁÞ, pp. 27, 46; al-KhulÁÒah fÐ UÒÙl al-ÍadÐth, p. 144; al-MuÎaddith al-FÁÃil, p. 585. 140 Íadath: those actions or occurrences of which necessitate wuÃÙÞ or ghusl, for example urination, defecation, sexual intercourse, sleeping, etc. 141 See for example: al-KÁfÐ, vol. 3, pp. 22–3, KitÁb al-ÓahÁrah, BÁb al-SiwÁk, vol. 3, pp. 70–72, KitÁb al-ÓahÁrah, BÁb al-NawÁdir, no. 5–10, KitÁb al-Zayy wa al-Tajammul wa al-MurÙÞah; BiÎÁr al-AnwÁr, vol. 80, pp. 237–8, KitÁb al-ÓahÁrah, BÁb ÝIlal al-WuÃÙÞ, tradition nos. 11–12, vol. 83, p. 384, KitÁb al-ÑalÁh, BÁb FaÃl al-MasÁjid wa ÀdÁbihÁ wa AÎkÁmihÁ, no. 59. 92 ࢔࢈࢕࢕ࢌ࢙࢚࢖ࢍ࢛࢏ࢌ࢛ࢌ࢈ࢊ࢏ࢌ࢙࢈࢕ࢋ࢛࢏ࢌ࢚࢛࢜ࢋࢌ࢕࢛ the most important acts of worship and the one of the most urgent collective obligations (wÁjib kifÁÞÐ). God the Most High says: When Allah made a covenant with those who were given the Book; ‘You shall explain it for the people and you shall not conceal it.’ 142 And He said: Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind, they shall be cursed by Allah and cursed by the cursers.143 A famous saying of his (ÝA): Let the ones of you who witnessed [this] inform those who were absent.144 There are many more traditions in this regard, some of which have been mentioned previously.145 The manners of the teacher are divided into three types: manners toward himself, manners toward his students, and manners specific to the sitting (majlis) of the lesson. 7KH)LUVW7\SH+LV0DQQHUV7RZDUG+LPVHOILQ $GGLWLRQWRZKDWKDV$OUHDG\EHHQ0HQWLRQHG &RQWDLQLQJWKHIROORZLQJLVVXHV‫ٴ‬ That he does not allow himself to teach until he is sufficiently qualified to do so. His deserving such a qualification his will appear FIR S T LY : 142 SÙrah Àl ÝImrÁn (3): 187. SÙrat al-Baqarah (2): 159. 144 Al-KÁfÐ, vol. 1, p. 187, KitÁb al-Íujjah, BÁb Farà ÓÁÝat al-AÞimmah, no. 10; AmÁlÐ al-ÓÙsÐ, vol. 1, p. 21; MaÝÁnÐ al-AkhbÁr, p. 82; TuÎaf al-ÝUqÙl, p. 30; SaÎÐÎ al-BukhÁrÐ, vol. 2, pp. 102–7, KitÁb al-ÝIlm, BÁb TablÐgh al-ÝIlm, no. 104, 105. 145 See the author’s introduction and the first section of the conclusion. 143 93 ࢋࢌ࢚࢐࢙ࢌ࢖ࢍ࢛࢏ࢌ࢈࢚ࢗ࢐࢙࢈࢕࢛ on the expanse of his face and the utterances of his tongue, and will be attested to by his virtuous teachers. Thus, it is said in a famous tradition: He who gratifies himself with what he has not been given is like the one who wears my robe falsely.146 A great scholar has said: Whoever takes the front seat prematurely sits on his own degradation.147 And another has said: Whoever seeks leadership when he has the opportunity will remain humiliated thereafter.148 In this regard also, a poet has recited: Do not aspire to high ranks before the means and instruments are prepared, Date-fruits before they ripen are still food but they only become sweet when matured.149 SECONDLY : That he does not disgrace knowledge by giving it to those undeserving of it and thereby step into the place belonging to the one who learns it from him, even if the student was exceptionally capable. Rather he should safeguard knowledge from that as the early scholars did; stories of them in this regard are many and famous, such as those Sunan AbÐ DÁwÙd, vol. 4, p. 300, KitÁb al-Adab, no. 4997; al-NihÁyah, vol. 2, p. 441 with: ‘what he does not possess’ in place of ‘what he has not been given’. See the commentary on this tradition in LisÁn al-ÝArab, vol. 1, p. 246–7 under the entry of ‘robe’ (thawb); MajmaÝ al-AmthÁl, vol. 2, p. 150 wherein there is some discussion about this tradition on p. 217. 147 These are the words of AbÙ Bakr al-ShiblÐ, the ascetic, as has been reported in Tadhkirat al-SÁmiÝ, p. 45. Alternatively, in TabaqÁt al-ÑÙfiyyah, p. 584 it is attributed to KhwÁjah Sahl b. MuÎammad al-ÑuÞlÙkÐ (d. 404/1013). See also: WafayÁt al-AÝyÁn, vol. 2, p. 435–6; al-AÝ lÁm, vol. 3, p. 143; MuÝ jam al-MuÞallifÐn, vol. 4, pp. 284–5. 148 Attributed to AbÙ ÍanÐfah in Tadhkirat al-SÁmiÝ, p. 45. 149 No source available. 146 94 ࢔࢈࢕࢕ࢌ࢙࢚࢖ࢍ࢛࢏ࢌ࢛ࢌ࢈ࢊ࢏ࢌ࢙࢈࢕ࢋ࢛࢏ࢌ࢚࢛࢜ࢋࢌ࢕࢛ of them with the caliphs and others.150 Al-ZuhrÐ has said: Knowledge is disgraced by a teacher who carries it to the abode of the student.151 God forbid such a deed! Except that some necessity compels him, so long as it is done with a religious goal that outweighs the corruption caused by giving it and with an upright intention, in which case it is acceptable. How good in this regard is the poem recited by the judge AbÙ al-Íasan ÝAlÐ b. ÝAbd al-ÝAzÐz al-JurjÁnÐ 152 for himself: They say to me: ‘you are stingy’ when they only see a man recoiling from disgrace, I see people lower them have become despicable in their eyes and whomever acts haughtily is respected, I am not startled by every flash of lightning and I do not gratify everyone I meet with favours, And if the matter does not escape me I will not keep turning my palm towards him regretfully, Nor would I be deserving of knowledge if I made all the greed that appeared a means [to obtain my desires], When it is said: this is a spring, I say: I see, but the same noble can endure thirst I do not give in the service of knowledge my lifeblood to serve whoever I met but I will be served Shall I be quenched with respect by knowledge while I quench it with degradation? Then following ignorance would have been more judicious! Were the people of knowledge to protect it, 150 See for example what happened to al-KhalÐl b. AÎmad al-FarÁdÐdÐ with SulaymÁn b. ÍabÐb, the governor of FÁrs and AhwÁz in WafayÁt al-AÝyÁn, vol. 2, pp. 245– 6; TahdhÐb al-TahdhÐb, vol. 3, p. 163; AmÁlÐ al-QÁlÐ, vol. 2, p. 269. 151 Tadhkirat al-ÑÁmiÝ, p. 16. Al-ZuhrÐ is AbÙ Bakr MuÎammad b. Muslim b. ÝUbayd AllÁh b. ShihÁb al-ZuhrÐ (d. 124). See also: WafayÁt al-AÝyÁn, vol. 4, pp. 177–9; al-AÝ lÁm, vol. 7, p. 97. 152 For details on his life, see: WafayÁt al-AÝyÁn, vol. 1, pp. 278–81; TabaqÁt al-ShÁfiÝiyyah, vol. 3, pp. 459–62; al-MuntaÛam, vol. 7, pp. 221–2; YatÐmat al-Dahr, vol. 4, pp. 3–26; MuÝ jam al-MuÞallifÐn, vol. 7, p. 123. 95 ࢋࢌ࢚࢐࢙ࢌ࢖ࢍ࢛࢏ࢌ࢈࢚ࢗ࢐࢙࢈࢕࢛ it would protect them, and if they exalted it in themselves they would be exalted, But they abased it, so it is considered naught, and they soiled its face with covetousness until it scowled.153 That he acts upon what he knows, even more so than what has been mentioned previously in the chapters on the duties shared by both the student and the teacher. God, the Most High, has said: T HIR DLY : Will you bid others to piety and forget yourselves, while you recite the Book…? 154 And it has been narrated from AbÙ ÝAbd AllÁh (ÝA), concerning the verse ‘…Only those of Allah’s servants having knowledge fear Him…’ 155 Whoever’s behaviour matches his speech [has knowledge], but whoever’s speech does not match his behaviour, he has no knowledge.156 Also from him (ÝA): Knowledge is connected to action; whoever knows acts and whoever acts knows. Knowledge calls out for action; if it responds [it remains] and if not, it departs.157 And from him (ÝA): 153 Ibn KhallikÁn says in WafayÁt al-AÝyÁn, vol. 1, p. 279 – after mentioning the first verse of this poem: ‘It is a long and famous poem, so there is no need to mention it in full.’ Know that this poem, whether in part or in full, has been quoted in numerous books, including: Adab al-DunyÁ wa al-DÐn, p. 92, MuÝ jam al-UdabÁÞ, vol. 14, p. 17–18; ÓabaqÁt al-ShÁfiÝiyyah, vol. 3, pp. 360–61; al-IÝ jÁz wa ÏjÁz, p. 195; al-MuntaÛam, vol. 7, p. 221; YatÐmat al-Dahr, vol. 4, p. 22; Tadhkirat al-SÁmiÝ, p. 17; MuÎÁÃarÁt al-UdabÁÞ, vol. 1, p. 34; TanbÐh al-KhawÁÔir, vol. 2, p. 272; Kanz al-FawÁÞid, vol. 1, pp. 138–9. 154 SÙrat al-Baqarah (2): 44. 155 SÙrah FÁÔir (35): 28. 156 Al-KÁfÐ, vol. 1, p. 44, KitÁb FaÃl al-ÝIlm, BÁb Ñifat al-ÝUlamÁÞ, no. 2. 157 Ibid., no. 3; Ghurar al-Íikam, vol. 2, p. 87, no. 1944. 96 ࢔࢈࢕࢕ࢌ࢙࢚࢖ࢍ࢛࢏ࢌ࢛ࢌ࢈ࢊ࢏ࢌ࢙࢈࢕ࢋ࢛࢏ࢌ࢚࢛࢜ࢋࢌ࢕࢛ Verily, when a scholar does not act according to what he knows his exhortations will run off the hearts as rainwater runs off the hill of ÑafÁ.158 Imam ÝAlÐ (ÝA) has said: [Two kinds of people] break my back; an immoral scholar and a pious fool, for the former deceives people by his piety while the latter drives them away with his depravity.159 A poet has recited:160 An immoral scholar is a grave corruption, but worse than he is the pious fool, They are a trial for the Worlds and a dire affliction For whoever from them takes his religion. FOURT HLY : Good manners over and above what has been mentioned in the duties shared by the student and the teacher; complete courtesy [to others] and the utmost effort to perfect himself. Verily, the upright scholar in this age is of the same rank as one of the prophets (anbiyÁÞ), as the Messenger of God (Ñ) has said: Al-KÁfÐ, vol. 1, p. 44, KitÁb FaÃl al-ÝIlm, BÁb IstiÝmÁl al-ÝIlm, no. 3. IÎyÁÞ ÝUlÙm al-DÐn, vol. 1, p. 52; MÐzÁn al-ÝAmal, p. 136; al-DharÐÝah ilÁ MakÁrim al-SharÐÝah, p. 125; al-AnwÁr al-NuÝmÁniyyah, vol. 3, p. 347 (quoted from Munyat al-MurÐd); ÝAwÁlÐ al-LaÞÁlÐ, vol. 4, p. 71 (but narrated from Imam al-ÑÁdiq (ÝA) ); al-KhiÒÁl, vol. 1, p. 80, BÁb al-Ithnayn, no. 103. And in Ghurar al-Íikam, vol. 6, p. 98, no. 9665: 158 159 Only two men break my back: an immoral scholar and a pious fool; the former drives [people] away from the truth by his depravity, the latter calls [them] to falsehood with his piety. ÝAlÐ – may God be pleased with him – has said: ‘Only two men deal a mortal blow to Islam: the pious innovator and the profligate scholar; the profligate scholar makes people dislike his knowledge because of what they see of his decadence while the pious innovator makes people desire his innovation because of what they see of his piety, and a little action [based on] the Tradition is better than much action [based on] innovation.’ In TaÝ lÐm al-MutaÝallim, p. 5: ‘Recited to me by…BurhÁn al-DÐn, author of al-HidÁyah…’ 160 97 ࢋࢌ࢚࢐࢙ࢌ࢖ࢍ࢛࢏ࢌ࢈࢚ࢗ࢐࢙࢈࢕࢛ The scholars of my community are like the prophets of the Children of Israel.161 Rather, in this age they are greater still, because the Israelite prophets would gather in the thousands in a single era whereas today there are no true scholars save one after another, and when was it as such? So the scholar should know that there has been hung around his neck a tremendous responsibility and that he bears a heavy load for the religion; he must struggle his utmost for the religion and give his all in teaching that he may be amongst the victorious. It has been narrated from AbÙ ÝAbd AllÁh (ÝA): The Commander of the Faithful would say, ‘The scholar has three signs: knowledge, self-control, and silence. The mutakallim162 [also] has TaÎrÐr AÎkÁm al-SharÐÝah, vol. 1, p. 3; Tadhkirat al-AwliyÁÞ, p. 9; ÝAwÁlÐ al-LaÞÁlÐ, vol. 4, p. 77, no. 67; BihÁr al-AnwÁr, vol. 2, p. 22, no. 22 (transmitted from ÝAwÁlÐ al-LaÞÁlÐ). And the author of MaÒÁbÐÎ al-AnwÁr, vol. 1, p. 434 – in explanation of this tradition: 161 We did not find this tradition in our principle works (uÒÙl) or reports (akhbÁr) after much searching and effort. [At first glance,] it appears to be a fabrication of the ÝÁmmah and this much has been stated by the traditionists Íurr al-ÝÀmilÐ and SharÐf al-JazÁÞirÐ. But how can this be when it is possible to address its content in two ways: Firstly, the intended meaning of ‘scholars’ could be the imams either insofar as they are infallible (maÝÒÙm), as they are God’s proof (Îujjah) over His creation or as they are God’s chosen ones. This does not contradict what has been established with regards to the superiority of each and every one of the imams over the Israelite prophets, because the intent of the comparison being drawn here is of a group. Were we to accept [that it was contradictory] it would be in opposition to the comparison, which [moreover] is well known. This view is supported by the many traditions from the pure imams (ÝA) such as their saying: ‘We are the scholars, our shÐÝah are the students, and everyone else is scum.’ Secondly,…This tradition is mentioned in many books that are in circulation and on the tongues [of people] but no trace of it can be found in any of the Imamite traditions. Moreover many of the expert traditionists and their masters have stated that it is a fabrication of the ÝÁmmah.’ SuyÙÔÐ has said: there is no basis [for this tradition]. 162 Mutakallim: meaning someone who engages in kalÁm (theological debates). There are many traditions from the imams that harshly criticize kalÁm and those who use it, but at the same time there are many companions of the imams – companions who they praised very highly – such as HishÁm b. al-Íakam, YÙnus b. ÝAbd 98 ࢔࢈࢕࢕ࢌ࢙࢚࢖ࢍ࢛࢏ࢌ࢛ࢌ࢈ࢊ࢏ࢌ࢙࢈࢕ࢋ࢛࢏ࢌ࢚࢛࢜ࢋࢌ࢕࢛ three signs: he argues with the one who is above him disobediently, oppresses the one who is beneath him by trouncing him, and he supports falsehood.163 And in a marfÙÝ tradition from MuÎammad b. SinÁn: Jesus son of Mary – peace be upon them both – said: ‘Oh group of my disciples! I need you to do something for me.’ They replied: ‘May your need be fulfilled, oh Spirit of God!’ Then he got up and washed their feet. They said: ‘It is we who should be doing this, oh Spirit of God.’ He said: ‘Verily, the most appropriate person to serve [others] is the scholar. I have only humbled myself thus that you too may humble yourselves after me towards the people as I have towards you.’ Then Jesus (ÝA) said: ‘It is humility that causes wisdom to ripen, not arrogance; just as crops grow best on the plains and not on the mountains.’ 164 165 That he does not prevent someone from attending his classes because of their intention [in doing so] being incorrect. Perhaps it is difficult for many just beginning their occupation with studies to correct their intentions due to a weakness in themselves; their inferior understanding of eternal happiness or their lack of familiarity with F I F T H LY : al-RaÎmÁn and others, who themselves were mutakallimÐn. What is apparent from the traditions that criticize kalÁm and its practitioners is that the imams meant those people who engage in pointless debates about God’s nature. Shaykh al-MufÐd (d. 413/1022) distinguishes between kalÁm to establish the truth and kalÁm purely for the sake of argumentation. In TaÒÎÐÎ al-IÝtiqÁd, p. 68, he says: There are two kinds of disputation; one is on the basis of truth, the other on falsehood. The former has been commanded and encouraged by God, the latter prohibited…The imams – peace be upon them – would engage in disputations concerning God’s religion and bring proofs against His enemies. And the scholars who were their students in every age would use debate (naÛar), rely on proofs to establish the truth, refute falsehood with proofs and arguments. The imams (ÝA) would praise them for that… Al-KÁfÐ, vol. 1, p. 37, KitÁb FaÃl al-ÝIlm, BÁb Ñifat al-ÝUlamÁÞ, no. 7. Ibid., no. 6. 165 SharÎ al-Muhadhdhab, vol. 1, pp. 50–51. 163 164 99 ࢋࢌ࢚࢐࢙ࢌ࢖ࢍ࢛࢏ࢌ࢈࢚ࢗ࢐࢙࢈࢕࢛ what is necessary to correct it. Preventing such people from studying would cause much knowledge to be lost; moreover it is hoped with the blessing of knowledge that this problem would correct itself when the person became more learned. Some have said: We sought knowledge for other than God when it is disdainful that it be for any other than Him.166 In other words, their learning resulted in their devotion to God. Íasan al-BaÒrÐ 167 has said: People have sought knowledge neither for the sake of God nor for what is with Him. Knowledge remained with them until they came to [desire it] for the sake of God and for what is with Him.168 Nevertheless, it is necessary for the teacher, when he senses that the student’s intentions are not correct to guide him with goodly exhortations, admonish him concerning the danger of knowledge that is sought for other than God and recite to him those traditions narrated in this regard time and again until he leads him to the correct sense of purpose. If this does not avail and the teacher despairs of the student, then it is said that he should leave him and prevent him from attending his classes thereafter for knowledge will not avail him except more harm. And he (ÝA) alludes to that with his saying: Do not hang jewels on the necks of pigs.169 Adab al-DunyÁ wa al-DÐn, p. 89 (relating it from al-ThawrÐ); Tadhkirat al-SÁmiÝ, p. 47; JÁmiÝ BayÁn al-ÝIlm wa FaÃlihi, vol. 2, pp. 27–8; al-TibyÁn fÐ ÀdÁb Íamlat al-QurÞan, p. 21; SharÎ al-Muhadhdhab, vol. 1, p. 51; IkhtiÒÁr ÝUlÙm al-ÍadÐth, p. 53. 167 D. 110/728; for more about him see al-AÝ lÁm, vol. 2, pp. 226–7. 168 Sunan al-DÁrimÐ, vol. 1, p. 102; JÁmiÝ BayÁn al-ÝIlm wa FaÃlihi, vol. 2, p. 28. 169 IÎyÁÞ ÝUlÙm al-DÐn, vol. 1, p. 51 (attributing the saying to Jesus son of Mary (ÝA) ); and in ÝUyÙn al-AkhbÁr, vol. 2, p. 124: 166 The Messiah (ÝA) said: ‘Oh Children of Israel! Do not throw pearls to pigs, for they will not make anything of them, nor give wisdom to he who desires it not, for wisdom is better than pearls and whoever does not want it is worse than a pig.’ 100