THE ETIQUETTE OF TEACHERS AND STUDENTS OF THE QURAN

4 THE ETIQUETTE OF TEACHERS AND STUDENTS OF THE QURAN This chapter, combined with the two that follow, is essentially the aim of this book itself. It is quite long and wide ranging. I do, however, concisely point out its objectives in sections, facilitating its memorization and accuracy, if God Most High wills. The Intention of the Bearers of the Quran First, the teacher and the reciter should engage in the recitation [of the Quran] for the purpose of gaining the pleasure of God Most High. God Most High says, And they were ordered no more than to worship God sincerely, keeping religion pure for Him, be­ ing upright, to establish the Prayer, and to give obligatory charity. And that is the worthy religion (Quran, 98: 5 ), ["worthy religion" here] meaning the undeviating creed. It is related in the Sal;il;ayn that the Messenger of God

ETIQUETTE WITH THE QURAN ing praise with people, loving praise from them, or something else that shows [an objective] other than drawing closer to God Most H igh." He said, "It is correct to say that sincerity is purifying the action from being observed by people." I:Iudhayfa al-Mar'ashi (God Most High grant him mercy) said, "Sincerity is the worshiper's actions being identical in what is manifest and what is hidden." Dhu'l-Nun (God Most High grant him mercy) said, "Three signs of sincerity are when praise and CEnsure from the masses are equal; forgetting to see your involvement in deeds; and want­ ing reward for one's action in the Hereafter." Al-FucJyl ibn 'IyacJ (God be pleased with him) said, "Leaving an action for the sake of others is showing off. Acting for the sake of others is [a kind of] idolatry. Sincerity is God protecting you from the two." Sahl al-Tustari (God Most H igh grant him mercy) said, "The astute have looked into the meaning of sincerity and have found none other than this: that one's motion and stillness, in what is secret and what is public, be solely for God Most High. He mixes nothing with it: not ego nor whim-nothing of this world." Al-Sari (God grant him mercy) said, "Do not do anything for the sake of others, and do not abandon anything for their sake. Do not cover anything for them, and do not reveal anything for them." Al-Qushayri said, "The most superior truthfulness is when the secret and public are equal." Al-I:Iarith al-Mubasibi (God grant him mercy) said, "The truth­ ful one is he who has no concern if the estimation people have for him were to depart from their hearts-so as to maintain the soundness of his own heart. He does not like people inspecting an atom's weight of his excellent actions; but he does not mind people inspecting his evil deeds. If he were to dislike the latter, this would indicate that he loves greater esteem on their part, and this is not the proper behavior of the truthful and trusting saints [siddiqin]." Another said, " If you seek God Most High through truthfulness, He wouJd give you a mirror by which you could see every wonder of this world and the next." 1 2

THE ETIQUETTE OF TEACHERS AND STUDENTS The sayings of the Righteous Forebears [Salaf] concerning this are many. We have referred to some of them so as to point out the objective here. I have mentioned most of them with their com­ mentary in the beginning of [the book] Sharl; aCMuhadhdhab, in addition to some of the etiquette of the teacher and the student, and the legist and his student, which no student of knowledge can do without. And God knows best. Not Seeking a Worldly Objective The teacher must not make his intentions [to teach] for the pur­ pose of attaining some worldly objective, such as wealth, lead­ ership, influence, rising above his peers, gaining people's praise, or drawing their attention to himself. One does not dishonor his teaching of [the Quran] by hoping to obtain some favor-by way of an [influential] student who recites to him-whether the favor is in the form of property or some service, however small, or even a gift that he would not have received had it not been for [his] student reciting to him. God Most High says, Whoever seeks the harvest of the Here­ after, We shall increase his harvest; and whoever seeks the harvest of this world, We shall give him of it here, but in the Hereafter he will have no portion (Quran, 42:20); Whoever desires the imme­ diate [gains of this world], We hasten what We will to whomever We will (Quran, 17:18).l Abu Hurayra (God be pleased with him) stated that the Mes­ senger of God

ETIQUETTE WITH THE QURAN toward himselfs occupies his seat in the Fire."6 Tirmidhi related it from the account of Ka'b ibn Malik (God be pleased with him) that states, " .. .it puts him into the Fire." Not Objecting to Students Reciting With Others The teacher takes every precaution from boasting because of the many people under his tutelage and who patronize him. He is cautious of disliking his students reciting with someone else who offers them benefit. These afflictions put some ignorant teachers to the test, and they are clear indications of the evil intention and corrupt innermost mettle of whoever possesses them. Indeed, they are sure proof of [the teacher's) lack of desire to teach for the sake of the noble pleasure of God Most High, since if he were to desire God Most High by teaching [the Quran], he would not have dis­ liked [his students reading with others]. Instead he should say to himself, "I sought [God's] obedience by teaching, and it has thus been achieved. [The student) sought an increase in knowledge by reciting with someone else." And he should not CEnsure the stu­ dent. We relate in the Musnad of Imam Abu Muhammad al-Darimi (God grant him mercy)-about whom there is consensus on his profound learning and leadership-that 'Ali ibn Abi Talib (God be pleased with him) said, "O bearers of knowledge! Act according to [your knowledge], since the scholar is the one who acts accord­ ing to what he has learned and whose knowledge corresponds to his action. There will be groups who possess knowledge that does not go beyond their collar bones. Their action contradicts their knowledge; their inward state contradicts their outward. They sit in circles vying with one another, until a man becomes angry with the one he sits with, and so he sits with someone else, leaving the other behind. Their actions in these assemblies of theirs do not ascend to God Most H igh."? It is rigorously authenticated that Imam al-Shafi'i (God Most High have mercy upon him) said, "I hope that people learn this knowledge," meaning his knowledge and books, "with the condi­ tion that they not attribute a single letter of it to me."

THE ETIQUETTE OF TEACHERS AND STUDENTS þolded by Good Qualities rhe scholar should be molded by the good qualities mentioned n the Revelation, and the praiseworthy inner qualities and the ,leasing habits that God Most High guided to. • They include: abstinence in this world, thinking little of it, md lacking concern for it and its worldly people. They include: Քenerosity, openhandedness, noble character, and a cheerful face mt without becoming immodest. They include: discernment, ;elf-control, and being above vile acquisition. They include: ad1ering to scrupulousness, humility, tranquility, dignity, modesty, mbmission, and avoiding laughter and frequent play. They in­ :lude: adhering to religious tasks, such as, cleanliness, removing ilth and hair that the legislation mentions removing; trimming :he mustache, trimming the nails and combing the beard; and re­ noving offensive smells and offensive clothing. The scholar should take every precaution from envy, showing )ff, pride, and thinking little of others-even if [they are] beneath 1un. fnvocations and Supplications fhe teacher should implement the hadiths that were related con­ :erning saying "Subban Allah" ["Sublime and Perfect is God"], "La ilaha illa'Allah" ["There is no deity except God"], and other litanies [adhkar] and supplications. The teacher should be con­ stantly conscious of God Most High, when alone and when in public, and his reliance in all of his affairs should be upon God Most High. Being Kind and Accommodating The teacher should be kind to whomever recites to him, welcom­ ing him and well mannered with him in accordance to his circum­ stances. We related that Abu Harlin al-'Abdi said, "We would come to Abu Sa'id al-Khudri (God be pleased with him), and he would say, 'Welcome to the beneficiaries of the Messenger of God

ETIQUETIE WITH THE QURAN grant him peace) said, "People rely upon you. Men will come to you from the earth's regions to acquire religious knowledge. When they come to you, make them your concern.""'8 (Tirmidhl, Ibn Majah, and others related it. Something like it was related to us in Musnad al-Darimi by way of Abu al-Darda' (God be pleased with him).) Sincerity Toward Students The teacher should make every effort to be sincere with whom­ ever recites to him, since the Messenger of God

ETIQUETIE WITH THE QURAN The Communal Obligation of Teaching Teaching is a communal obligation. If only one individual is right for the task, then it becomes his personal obligation. But in the context of a community, in which there is a group of people through whom [the duty of education] may be discharged, [they are all obliged]. If all of them refuse, then all have sinned; if some of them establish [education], then the sin falls from the rest. If one of them is requested to teach but refuses, the preponderant of two opinions is that he is not a sinner, although .it is offensive for him to [refuse] without excuse. Resolved to Teach It is recommended that the teacher be fully committed to teach­ ing [his students], preferring it over his personal worldly matters that are not critical. It is recommended that he empty his heart of all preoccupying matters-and they are many and known-while sitting for their recitation. It is recommended that he be resolved to making them understand. He should give each student what is suitable for him, that is, he should not give a greater [workload] to one who cannot bear the increase, nor should he lessen the load for one who can indeed bear the addition. He should request the students to repeat what they have mem­ orized. Moreover, he should praise a student whose excellence is manifest, as long as there is no problem with conceit or something else that may be feared of him. He should gently admonish who­ ever falls short in his studies, as long as he does not fear alienating him. Never should a teacher envy a student for excelling, nor harbor thoughts that what God has bestowed upon him is excessive. This is because envying even strangers is strictly unlawful. How is it, then, with envying a student who is like one's own son, and whose excellences shall cause his teacher to reap abundant reward in the Hereafter and exeellent praise in this world? God alone brings success. I8

THE ETIQUETTE OF TEACHERS AND STUDENTS Teaching in Order of Arrival When there are many students, the teacher gives precedence in instructing [his students] according to the order in which they arrive. If the first [student] approves that another be given prece­ dence, it is duly given. He should show them joy and a cheerful face. He should inquire about their circumstances, and ask about someone who is absent. Students with Unsound Intentions The scholars (God be well pleased with them) said, "Do not deny anyone instruction because of unsound intentions." Sufyan [al-Thawrl] and others have said, "Their seeking knowledge is intention in itself." They said, "We sought knowledge for reasons other than God, but the knowledge refused to be other than for the sake of God," meaning that its purpose be for God Most High. Not Fidgeting During Recitation During recitation, the teacher should not fidget with his hands, and he should keep his eyes from needlessly glancing about. He sits, while having ritual purification, facing the qiblah [direction of Prayer]. And he sits with dignity, his clothes white and clean. When he reaches the place in which he sits [to teach], he prays two rak'as before actually sitting, whether or not the location is a mosque. This practice is more emphatic if it is in a mosque, since it is offensive to sit in a mosque before praying. Also, he may sit cross-legged. Abu Bakr al-Sajistanl relates with his chain of trans­ mission that 'Abdallah ibn Mas'ud (God be pleased with him) would have people recite to him in the mosque while kneeling. Not Disgracing Knowledge It is an emphasized etiquette that the teacher not disgrace the status of knowledge by teaching in a place associated with his student-whether the student is the caliph or a lesser person. '4 Instead, he safeguards the knowledge from this, just as the Righ­ teous Forebears [Salaf] did (God be well pleased with them). Their statements concerning this are well known and many. 1 9

ETIQUETIE WITH THE QURAN Having a Spacious Assembly The teacher's assembly should be spacious enough to accommo­ date his audience. The Prophet

ETIQUETTE WITH THE QURAN Entering and Exiting the Lesson The student visits his shaykh [ with] most excellent traits, keeping himself tidy with everything we have just mentioned concerning the teacher: cleanliness, regular use of the toothstick, and a heart free of preoccupying matters. He does not enter without seeking permission when the shaykh is in a place that requires permission. The student greets the attendees upon entering, and (then] singles out his teacher with his greeting. Likewise, he bids farewell to him and [the assembly in general] when he departs, just as it is related in the hadith: "The first [greeting] is no more deserving than the second."20 The student does not step over people, and sits wherev­ er the assembly's perimeter happens to be, unless the shaykh gives him permission to come forward, or he knows from the behavior [of the other students] that they prefer it. He does not let someone rise from his place [out of deference], and if someone does give him preference he declines it still, following the example of Ibn 'Umar (God be pleased with him), unless his coming forward is in the welfare of those present or if the shaykh requested him to do so. He does not sit in the middle of the circle, except out of neces­ sity. He does not sit between two companions except with their permission; and if they make room for him, he sits and squeezes himself in. Sitting During the Lesson The student should also have good etiquette with his companions and those attending the assembly of the shaykh, since this is also having good etiquette with the shaykh and preserves (the dignity of] his assembly. He sits in the presence of the shaykh in the man­ ner of a student, not that of a teacher. He does not raise his voice exaggeratedly, laugh, or speak much without need. He does not fidget with his hands or the like. He does not turn right and left without need; rather he faces the shaykh, attentive to his words. A Moody Shaykh_ Among the things the student is advised to heed is that he not recite to the shaykh while the shaykh's heart is preoccupied or THE ETIQUETIE OF TEACHERS AND STUDENTS bored, or while he is reluctant, distressed, overjoyed, hungry, thirsty, tired, troubled, or anything that makes it difficult for him or prevents him from having complete presence of heart or from being energetic. The student should take full advantage of the times in which the teacher is energetic. The student's etiquette includes bearing with the shaykh's coarseness and bad aspects of his character, and not being dis­ suaded from remaining with him and believing in his aptness. The student proffers valid excuses for his shaykh's actions and utterances that outwardly seem flawed. Who is incapable of this, except for someone with little or no accomplishment? If the shaykh is coarse with him, he takes the initiative to apologize to the shaykh, and outwardly shows that the offense is his and he de­ serves the reprimand. This is more beneficial for him in this world and the next, and purer for the heart of the shaykh. It has been said, "Whoever is impatient with the humiliation of learning will spend his life in the blindness of ignorance. And whoever is patient with it, it will eventually lead to the glory of this life and the next." The student's etiquette encompasses the famous statement from Ibn 'Abbas (God be pleased with them both). "I was humble [when] I studied, so I was respected when I was sought." How excellent is the one who said: "Whoever does not experience the taste of humility for an hour will spend eter­ nity humiliated." Between Lessons The student's etiquette includes [his] determination to study-in­ cessantly doing so any time the opportunity arises. He is not sat­ isfied with a little when much is possible. Yet he does not burden himself with what is overbearing to him out of fear of boredom and losing what he has gained. This varies according to different people and conditions. If the student reaches the place where the shaykh usually sits and does not find him there, he waits patiently for him and stays close to his door. The student does not skip his daily lesson unless out of concern that the shaykh has an aversion [to a given lesson

ETIQUEITE WITH THE QURAN for some reason], since he knows [the shaykh's] preference fo1 being read to at one time and not another. If he finds the shaykb sleeping or occupied with something important, he does not seek permission to enter. Instead, he waits until the shaykh awakens or completes his tasks. Otherwise, he simply departs. It is bette1 to be patient, just as Ibn 'Abbas (God be pleased with them both; and others were. The student should take it upon himself to strive hard tc achieve [all he can] while he is free of responsibility and energet­ ic, the body strong, mind alert, and occupied by few things-be­ fore the hurdles of heroism and high rank come. The commande1 of the faithful, 'Umar ibn al-Khattab (God be pleased with him), has said, "Become learned [faqih] before you become a master,"2 meaning, strive to attain complete competence while you are sub· ordinates, before you become masters. When you become masten with a following [of students], you will be prevented from furthe1 learning because of your high rank and numerous preoccupa· tions. This is the meaning of Imam al-Shafi'I's statement (God b1 pleased with him): "Become a faqih before you become a leader since when you are a leader there is no path to becoming a f aqih: When to Study The student should make his recitation with the shaykh early at the beginning of the day, because of the hadith of the Prophe1

THE ETIQUETTE OF TEACH ERS AND STUDENTS Treating Envy and Pride A student is obliged-and is highly advised to heed-that he not harbor envy toward his peers, or anyone else for that matter, be­ cause of some good quality that God the GeneroՒus has given one. Likewise, the student should not wax proud over what he himself achieves. We explained before that this is also part of the teacher's etiquette. The way for the student to remove pride is by remembering that his achievement did not occur through his own power and strength; rather it was only through God's grace. As such, the student should not be proud of something he did not produce­ something that God Most High placed in him. The way to remove envy is to know with CErtainty that it was the wisdom of God Most High that brought a good trait to a person. So one should never object to it; nor should one dislike wisdom that God Most High willed and, thus, He Himself did not dislike.