REVIVAL OF RELIGIOUS LEARNINGS  
IMAM GHAZZALI'S  [Rad’]
IHYA ULUM-ID-DIN  
Translated by Mawlanaa FAZL-UL-KARIM [Rah’] VOL. I
Qur’aanic Aayaat and Ahaadeeth added by the Faqeer
Al-Sayyid Abul-Muhaamid Dr. Mir Omar Ali, al-Sunni, al-Hanafi, al-Qaadiri, Abul-`Ulaai from the Arabic Ihyaa and
Takhreej as per Haafiz `Iraqi [Rah]

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Vol-I KNOWLEDGE 3
About the Book
The book is the English version of Imam Ghazzali's Ihya Ulum-ud-Din.. It deals with worship and divine service.

Imam Abu-Hamid al-Ghazzali is unquestionably the greatest theologian of Islam and one of its noblest and most original
thinkers. He was born in 1058 A.D. at Tu s, where he died in 1111. He reproduced in his religious experience all the
spiritual phases developed by Islam.

Starting his religious life as orthodox [Sharee`at without Tareeqat], Al-Ghazzali soon turned Sufi [Sharee`at with
Tareeqat, Tasawwuf, Zuhd, Tazkiyyat-un-Nafs, Ihsaan-initiation, training and practice] and when still under twenty he
had broken with all the past. In 1091 he was appointed lecturer at the Nizamiyah in Baghdad, where he became a
sceptic. Four year later he returned to Sufism after a terrific spiritual struggle that left him a physical wreck.
Intellectualism had failed him. As a dervish he roamed from place to place enjoying peace of soul and acquiescence of
mind. After about twelve years of retirement in various places, including two years of retreat in Syria and a holy
pilgrimage, he returned to Baghdad to preach and teach. There he composed his masterpiece lhya Ulum-id-Din (the
revivification of the sciences of religion).

The mysticism of this work vitalized the law its orthodoxy leavened the doctrine of Islam. In it and such other works of his
as Fatihat-al-Ulum, Tahafut of Falasifah, Iqtisad fi-al-Itiqad,
orthodox speculation reached its culminating point.


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THE BOOK OF WORSHIP
CONTENTS
Preface 7
Preface of Imam Gazzali 13
CHAPTER I Acquisition of Knowledge 18
Excellence of Learning 24 Praiseworthy and blameworthy learnings 29 Four Imams 38 Meanings of some words now
changed 45 Manners to be observed by teachers and students 54 Signs of the learned of the Hereafter 62 Intellect and
its noble nature 92
CHAPTER II Foundation of Belief 99
Proof of belief 103 Attributes and actions of God 109 Rules of articles of belief 119
CHAPTER III Mysteries of Cleanliness 122
Purification from impurities 124 Purification of body and mind 126 Cleansing the external Bodily growths 130
CHAPTER IV Secrets of prayer 133
Stories of prayer of God fearing men 147 Merits of Jumma Prayer 151 Optional prayers 155
CHAPTER V Secrets of Zakat and charities 163
Some subtle rules of Zakat 166
Merits of optional Charity 176
CHAPTER VI Secrets of Fasting 180
Optional fasts and its rules 186
CHAPTER VII Secrets of Pilgrimage 188
Ten secret things of Ha j 200
CHAPTER VIII Excellence of the Quran 209
External and internal rules of reciting 212
Individual Interpretation 224
CHAPTER IX Zikr and Invocations 229
Rules of invocations 239
Invocations of sages 247
CHAPTER X Actions after division of Times 249
Merits of Night Prayer 2S9
THE BOOK OF WORSHIP
PREFACE
Through the unbounded grace of the Almighty God and blessings of the greatest Apostle of God, the English version of
the Book of worship of the world renowned Ihyaul Ulum (Revival of religious learning) of Imam Ghazzali, the greatest
thinker of the world of Islam, the Proof of Islam, the famous Sufi and devout, has now been published in full. This book
Ihya is a sea of knowledge full of reasons and arguments, full of Quranic verses, traditions of the Holy Prophet and of
the companions and the famous saints of early ages. Each subject was supported by the Quran, traditions and sayings
of the learned sages and wise men and established by reasons and arguments.
As the great Imam belonged originally to the Shafeyi Sunni sect, some of the religious doctrines will be found in line with
that sect, but nevertheless its importance is very great. In his advanced age, the Imam was not a blind follower of sects
but followed his independent thinking and as such indirectly created a sect of his own. As the world is advancing with
ever new ideas and scientific discoveries, so also this work is full of novel and great ideas and scientific discoveries and
thereby the Imam revived truly the religious sciences and gave them an impetus never given by his predecessors in
such a manner. He saved Islam from the currents and cross currents of devilish thoughts and pagan ideas that
imperceptibly entered into Islam and clearly showed their fallacies and misconceptions. For this reason, he was given
the title of Hujjatul Islam or the Proof of Islam. His thoughts prevailed upon those savants who came after him. Had not
the Almighty blessed him with the necklace of reason and intellect, the true belief of Islam would have been carried
away by the strong current of irreligious and misguided thoughts.
True it is that there are many weak traditions in this book, bu t at the same time it should be remembered that the
authors of six authentic traditional books specially Bukhari and Muslim selected some few thousand traditions as most of
them were not proved to have been founded by trustworthy narrators from the Holy Prophet down to the narrator or did
not meet with all the rules laid down for an authentic tradition. For want of proof,
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many guilty persons are acquitted. For that, it cannot be said that all acquitted persons are innocent. So in this
perspective, the traditions in the Ihya should be regarded. Had Imam Ghazzali not found them trustworthy, he would not
have incorporated them in his book.

The present translation is an attempt to bring out a complete translation of Ihya in English in four Books. The first book
deals with worship and divine service, the second book with worldly usages, the third book with destructive evils and the
fourth book with constructive virtues. Ihya in original is a book in Arabic comprising four parts and its abridged addition
in Persian was termed by the author himself as 'Kimiyae Sa'adat' or the Touchstone of fortune. Unnecessary arguments
of different sects prevalent nearly one thousand years ago, some matters not needed at the present time and some
sayings of some sages of less reputation have been omitted in the present English version. The book has been,
however, translated into Bengali in full by the author himself without omission.
SHORT LIFE OF IMAM GHAZZALI
Imam Ghazzali was born in 450 A.H. (1058 A.D.) in the village Taberan in the district of Taus in Persia and his name is
Abu Hamid Muhammad. His title is Hujjatul Islam or Proof of Islam and his dynastic title is Ghazzali. His father was not a
famous person but his grand father was one of the leading men of that age. His father died while he was young leaving
him under the care of his mother and grand father. Ghazzal is said to be the name of a village in the district of Taus in
the province of Khorasan in Persia. According to Maulana Shibli Nomani, his ancestors had the business of weaving.
(Ghazzal) and therefore he retained his family title Ghazzali (weaver).
HIS EDUCATION: At the time of the death of Ghazzali's -father, he entrusted the education of his two sons Muhammad
and Ahmad to one of his trusted friends. The latter imparted to them primary education and then sent them to a private
Maktab. The boys within a short time committed the whole Quran to memory and after that began to learn Arabic.
They were then admitted in a free Madrasa. After sometime, Imam Ghazzali left his native village for higher
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education for Zarzan and began to study under a great earned man Imam Abu Nasr Ismail. He used to take notes of his
lectures but in a certain journey he was robbed of these notes by some dacoits along with his other belongings. He took
courage, went to the chief of the robbers and begged of the notes only to be returned to him. It was returned to him at
his earnest entreaties.
Then he joined Nizamia Madrasa at Nishapur which was a reputed seat of learning and a great educationist named
Imamul Haramain was its principal. He had 400 students of whom three were most noted - Harrasi, Ahmad-b-Muhammad
and Imam Ghazzali. The latter became so much grieved at his death that he left Nishapur and went to Baghdad, the
capital of the Caliphs. He was then a young man of 28 years of age.
At Baghdad, he was appointed principal of Nizamiyah Madrasa by Nizamul Mulk the chief vizier of the Turkish ruler
Malek Shah. Being thus appointed at an early age to such a high post, his popularity as a great learned man spread far
and wide and the rulers and the chieftains used to consult him in state affairs and theological matters.
LECTURES OF IMAM GHAZZALI: In the lectures of the Imam, hundreds of learned men and dignitaries of the State and
even the ruling princes attended. His lectures were full of arguments and reasons and they were mostly recorded by
Sayeed-b-Fares and Ibn Lobban. They recorded nearly 183 of his lectures which were completed in a book named
Majalesse-Ghazzali.
The great Imam then turned his mind to gain spiritual heights and the circumstances leading to it were recorded by him
in his book Munkezum Minaddalal (Deliverance from error). He was a follower of Imam Shafeyi in his early age but in
Baghdad he mixed freely with the peoples of all sects and thoughts and ideas. There were then the Shias, the Sunnis,
Zindiqs, Magians, Scholastic theologians, Christians, Jews, atheists fire-worshippers and idol worships. There were also
the Deists, the Materialists, the Naturalists, the philosophers. They used to meet in mutual wars of argumentations and
debates. This had such an effect in the mind of the Imam that his whole life became changed and he began to search
for truth with a free mind. His old ideas disappeared and he began to live in
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doubts. He then became inclined to Sufism but here practical actions were more required than mere belief. Being
imbued with such an idea, he gave up his lucrative post at Baghdad, wore Sufi dress and left Baghdad suddenly one
night in 488 A.H.
He then went to Damascus and closetted himself in a room of its mosque and began attentively the divine services,
meditations and Zikr. Thus he spent here two years in solitude. At the age of 27 years, he was initiated by Pir Abu Ali
Farmedi who was the spiritual guide of also the vizier Nizamul Mulk. After two years he went to Jerusalem and visited the
birth place of Jesus Christ and in 499 A.H. he visited the holy shrine of Hazrat Abraham and made there three promises:
- 1) he will not go to the Darbar of any ruler, 2) he will never accept their presentation, 3) he will not join any religious
debates. He fulfilled these promises up to his death. Then he went to Mecca for pilgrimage and visited alto Medina and
stayed there for a long time. When he returned home, he was requested by the ruler to accept the post of the principal
of Nizamia Madrashah and he accepted it. When the ruler was assassinated by an assassin, he gave up the post and
went to Tas and closetted himself in a khankah. The new ruler requested the Imam to join his post of the principal but
he declined the offer.
He died at his native village Taberan on 14th Jamadis Sani in 505 A.H. corresponding to 19th December 1111 A.D. Ibn
Jauzi narrated a story about his death. He said: On Monday early in the morning he got up from his bed, performed his
morning prayer and then sent a man to bring his coffin cloth. When it was brought, he lifted it up to his eyes and said:
Lord's command is to be obeyed. Saying this, he prolonged his legs and immediately breathed his last. The Imam left
no son, but only daughters.
HIS BOOKS: The Imam lived nearly 55; years and he began to write books from his early age when he was 20 years
old. He travelled for nearly 10 to 11 years and spent most of his time in reading, writing and teaching. Besides this, he
had to reply to thousand letters which came from far and near for his decision and opinion. He wrote nearly 400 books
of which the following
are noted.

THEOLOGY: Wasit (Shafeyi jurisprudence), Basit, Waft (Canon Law) (compendium), Bayanul Qaolaine li Shafeyi,
Khulasatul Rasail (Quintessence of jurisprudence), Fkhtesarul
Mukhtesar, Gayatul Gaur, Mazmatul Fatawah (collection of legal decisions), Risalatul Qudsiyya (canon laws of Prophet).


PRINCIPLES OF THEOLOGY: Tahsinul Muakhej, Shefaye Alil (cure of diseases), Mankhul, Mustastfa jurisprudence.

JURISPRUDENCE: Khulasatul Fiqh (quintessence of jurisprudence) Wajiz, Igtisad-fil-I'tiqad (exposition of faith),
Al-Qaestas Mustaqim.
LOGIC: Mizanul Amal, Mihakhul Nazar fil Monteq (whetstone of reflection on Logic), Mayarul Ilm (weighing scale of
science), AI-Ma'arif (Discourse on Logic). Mayarul Ilm fi Fannil Manteq (the weighing scale of the science of logic).
PHILOSOPHY: Maqasidul Falasifah (aim of the Philosophers), Munqezum Minaddalal (Deliverence from error), an
autobiographical statement of his spiritual progress) Kitabul Arbayin (abridgement of Ihya), Resalatul Laduniyya (Ilham
and
wahi).
SCHOLASTIC THEOLOGY: Tahafatul falasifah (destruction of the philosophers), Iqtisad, Mustajhari (guide of novices),
Iljamal Awam (vilification of peoples), Faysatul Zindiq (refutation of atheists), Fikhrot wal lbrah (Meditation and
contemplation), Al Hikmat (wisdom of God), Haqiqatur Ruh
(realities of soul).
SPIRITUAL AND MORAL: Ihyao Ulumiddin (Revival of religious learnings), Kimiyae Sa'adat (Touch stone of fortune),
Akhlaklul Abrar (conduct of the pious), Jawaharul Quran (jewels of Quran), Minhajul Abedin (path of the devout),
Mirajus Saleqin (steps for the sojourners), Bidayataul Hidayah (beginning of guidance), Mishkatul Anwar (Niche of
lights).
TAFSIR: Yeakutut-Ta'wil (a commentary of the Quran in 40 volumes now lost).
Of the 400 books he compiled, some only have been preserved in many libraries of Europe, while the Muslims did not
accept them as they should have been accepted. Besides, they went so far as to burn some of his books which were
lost forever
to the world.
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IHYA , ULUMIDDIN: Revival of Religious sciences is a
master piece of Imam Ghazzali. Abul Gafer Fersi was a
contemporary of Imam Ghazzali. He said that a book like Ihya
was never compiled before. Imam Nodi said: Ihya is near the
Quran. Shaikh Abu Muhammad said: If all the lights of
knowledge of the world are extinguished they can be revived
from Ihya. Shaikh Abdullah Idrees was a great saint. He committed to memory the whole book Ihya. Shaikh Ali read it 25
times from first to last and at the end of each reading gave a feast to the students and the poor. Many students of the
Imam committed it to memory. Many saints regarded the book as a result of Ilham or inspiration. The great saint Kutub
Shaji one day held the book in his hand and said to the people: Do you know which book is in my hand? Immediately he
showed them the signs of lashes on his back and said: I was not a supporter of the book. Last night, Imam Ghazzali took
me in presence of the Holy Prophet and inflicted on me these lashes on my back for my disregard of the book. These
are the signs of lashes on my back.

IMAM GHAZZALI AND EUROPE: The books of Imam Ghazzali was so much accepted and honoured in Europe that they
preserved them in many libraries. But they did not receive so much attention in Muslim countries. Some Muslim learned
men even did not open their eyes to see them, but rather prohibited the people to read them. For this reason, his books
are rarely found in the libraries of Muslim countries. Mankhul is a book compiled by the Imam at his early age. Therein
he wrote with completely free and independent mind and was not a blind follower of Mazhabs or sects. This book fell
into disregard in Muslim countries only for this fault. Mankhul and Ihya were ordered to be burnt and it was translated
into action. Europe accepted them with honour and preserved them from destruction. The book 'Maqasedul Falasefa' is
not found in Muslim countries but it is preserved in the libraries of Spain, Europe also accepted his other books.
GHAZZALI'S INFLUENCE: It is no exaggeration to say that the modern opinion about religion is much due to the
influence of the Imam's thoughts. The many books that were written after his death reflect greatly the thoughts of the
great Imam. His views on Sufism were accepted by the latter Sufis. After him Maulana Rumi, Ibne Rushd, Shah Waliullah
and such other
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noted learn men wrote many books which resound with the opinions of Imam Ghazzali. In short, his thoughts reigned
supreme in their minds. His influence on Persian literature was also great. He himself wrote Kimiyae Saadat in Persian
which influenced to a great extent the minds of Maulana Rural Shaikh Sa'di, Farid Uddin Attar, Shiraaji, Hafez and other
poets and Sufis. The works of such a learned man held in high esteem by all. should be widely read and circulated. Mr.
Watt says: Ghazzali has sometimes been acclaimed in both east and west as the greatest Muslim thinker after
Muhammad and he is by no means unworthy of that great dignity.
PREFACE OF IMAM GHAZZALI
Take whatever the Apostle gave you and keep away from whatever he forbade you -59:7 Quran.
Firstly, I begin with the praise of God though our praise is guide insufficient and meager in relation to His real glory.
Secondly, I invoke His blessings on all the prophets and specially on His last and greatest Prophet Muhammad (peace
be on them all). Thirdly, I pray for His help and grace that there should remain in me firm will and incentive for writing the
book Ihayo Ulumiddin or the Revival of religious sciences.
Fourthly, 0 defamer, 0 heedles, 0 one denying truth, God has removed from my tongue the tie of silence and put on my
neck the necklace of arguments and reasons. It is my duty to reply to what you argue. In other words, you have closed
your eyes from open truths and taken help from whatever is void and untrue and praise ignorance. If a man wants to
remove something from the evil practice and habits of men or expresses his wish to translate his learning into action in
order that the Almighty may prefer to purify his soul, let him keep himself engaged in divine services and seek to atone
for the sins that he committed in his past life and for which he has become despaired. Let him keep aloof from the
society of those persons about whom the Holy Prophet said: The greatest punishment on the Resurrection Day will be
meted out to that learned man whom God has not given any benefit to his learning.
It is my firm conviction that there is no reason for your refusal to accept the truth except what has been stated below. In
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other words, the disease which entered into the minds of the majority of people has also entered your mind. The
meaning is that they have given up the rules and regulations for acquiring ranks in the hereafter. They do not know that
this affair is very serious and grave, that the hereafter is coming forward and this world is reseding backward, that death
is near and the journey is long, that provision is scanty, dangers are great but the paths are blocked.
The learnings and actions which have got no connection with
God are fit to be entirely rejected by the wise and those who seek
wisdom. It is very difficult for a traveller to the next world to
tread the paths, because there are injurious and destructive elements on the way but there are no passport and means
to cross them. The learned are the guides to these paths. They are the heirs of the prophets. Time has slipped out of
their hands. Those who are slaves to evil habits are alive. The devil is powerful over the majority among them and
various kinds of sins misguide them. Almost every one among them is engrossed in the luxuries of this world and its
comforts and enjoyments. For this reason, the majority of them consider good as bad and bad as good. Even the
religious learnings and sciences have become obsolete. The lights of guidance have almost disappeared from this
world. They duped the people to believe that there is no other science than that of Flah (Jurisprudence). These are the
laws of administration which help the judges in the administration of justice and the rulers in the administration of their
countries. They say that there is no learning except that of Munazara or debates. The present learned man cherishes
hope of victory over his adversary and seeks means to make him silent. Or they informed the people that there is no
learning except the science of scholastic theology by help of which a speaker seeks to influence the minds of the public.
They see no other science except these three sciences. The sciences of the next world and the learnings of the sages
of early times have disappeared from the people and the learning which was described by-God in His Holy Book as
theology, wisdom, light and guidance has been immerged in the
deepest recess of forgetfulness.
When such is the condition of the religion, such downfall and catastrophe, I have thought it prudent to write this book
entitled, Ihyao Ulumiddin (Revival of religions Sciences). By this book, the path of early Muslim sages has been opened
and the
Vol-I REVIVAL OF RELIGIOUS LEARNINGS 15
impediments that lay in the path o f acquiring learnings beneficial to the prophets and sages have been removed.
I have divided this Ihya into four books - 1) the Book of worship, 2) the Book of worldly usages, 3) the Book of
destructive evils, 4) and the Book of constructive virtues. I have discussed the chapter of knowledge at the very
beginning as it is of extreme importance. It is necessary to discuss such learning at the outset which is a great help
towards divine service according to a saying of the Holy Prophet. He said: To seek learning is compulsory on every
Muslim. I began with the chapter on knowledge in order to separate the useful knowledge from the harmful knowledge
as the Prophet said: We Seek refuge to God from the knowledge
which is not useful.
(1) The Book of worship comprises ten chapters - (1) Knowledge, (2) Articles of Faith, (3) Secrets of Purity, (4) Secrets
of Prayer, (5) Secrets of Alms-giving, (6) Secrets of Fasting, (7) Secrets of Pilgrimage, (8) Rules of Quran-reading, (9)
Rules of invocations and supplications and (10) observance of daily duties according to fixed times.
(2) The Book of worldly usages consists of ten chapters - (1) rules of eating and drinking, (2) rules of marriage, (3)
rules of earning livelihood, (4) lawful and unlawful things, (5) rules of companionship and brotherhood (6) rules of
habitation in solitude, (7) rules of journey, (8) music and ecstasy, (9) rules of enjoining good and forbidding evil, (10)
rules of living as exemplified by the character and conduct of the Prophet.
(3) The Book of Destructive evils comprises ten chapters - (1) wonders of soul, (2) discipline of soul, (3) harms of
stomach and sexual passion, (4) harms of tongue, harms of anger, hatred and envy, (6) evils of the world, (7) evils of
wealth and miserliness, (8) evils of show and pomp, (9) evils of self- conceit and pride and (10) evils of vanity.
(4) The Book of constructive virtues comprises ten chapters - repentance, (2) patience and gratefulness, (3) fear and
hope, (4) poverty and asceticism, (5) Tauhid (unity of god) and Godreliance, (6) love and contentment, (7) intention,
truthfulness and sincerity, (7) self-examination and self-accounting, (9) meditation, (10) death and ponder over death.
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Some people wrote some books on these subjects, but this book has got five special characteristics which are not found
in those books. Firstly, I have opened by the grace of God what they closed up and I have written in detail what they
kept secret. Secondly, I have arranged what they kept scattered and I have brought together what they kept separate.
Thirdly, I have made short what they made long and corrected what they approved. Fourthly, I have deleted what they
repeated. Fifthly, I have made this book easy to understand after disclosing the subtle matters. These are the five
specialities of this book.

I have placed the foundation of this work on four books for two reasons. The first basic reason is that I have
incorporated in this book well-arranged rules and their real nature, so that they may be easily understood, as the
knowledge by which the next world is known is of two kinds - knowledge of outward behaviours and usages and the
knowledge of revelation, inspiration, secret and subtle matters. What I mean by this knowledge is the knowledge for
attaining the submum bonum or the ultimate object of life. What I understand by the science of outward behaviours and
usages is the knowledge of practical religion attended with actions in accordance with that knowledge. The object of this
work is only to narrate the science of practical religion and usages and not to narrate the science of revelation and
inspiration, as there is no permission to put the latter into black and white though the science of revelation is the
ultimate object of those who search after truth and the most coveted matter in the eye of the extremely truthful, and the
best way of acquiring knowledge of worldly uses. The Holy Prophet did not speak anything about the science of
revelation except through signs and symbols, because he knew that the wisdom of men to understand it is very little.
There is no means of the learned other than the path of the prophets, as the learned are the heirs of the prophets. The
science of practical religion are of two kinds-open science of the actions of the physical senses and the secret science
of the functions of the heart. The actions which keep connection with the physical senses are the actions of habits or
usages of life. The heart which comes from the unseen world and is removed ultimately from the senses is influenced by
either the praiseworthy virtues or the blame-worthy vices. In short, the science of practical religion is divided into open
and secret sciences. The open science and usages of life. The secret science
keeps connection with the condition of heart and its qualities and is sub-divided into praise-worthy virtues and blame-
worthy vices.
The second basic reason is this. I see a great enthusiasm of students for study of jurisprudence or Fiqh. To those who
do not fear God, jurisprudence has turned into an object of pride and a means for acquiring name and fame.
Jurisprudence is of four kins. As the objects which adorn the dear things are also dear, I think it better that this book
should be modelled into the form of Fiqh or jurisprudence, so that the minds may be inclined to it. For this reason, one
who wants to attract the attention of the minds of some men to the science of medicine remodels it after astronomical
tests and writes a book after naming 'Tablets of Health'. So also I have adopted some measures in this work, so that the
minds of the people are attracted towards such learning which is beneficial to human life. As the minds of the people
are attracted to the science of medicine for preservation of the health of body, so also it is necessary that the minds of
the people are attracted to the treatment of the diseases of soul and mind in expectation of a happy and prosperous life
in the next world which will last forever and forever. Physical happiness is short and transient as compared to spiritual
happiness in the hereafter. Physique is mortal while soul is immortal. So I pray to the Almighty for his help and succour
for writing and completing this book Ihyao Ulumiddin as He is the most Compassionate, the
most Merciful.
CHAPTER I
ACQUISITION OF KNOWLEDGE
SECTION 1- EXCELLENCE OF LEARNING

PROOF OF THE QURAN: God says: God, angels and those learned men who stand on justice bear testimony that
there is no deity but He - 3: 18
﴿18: 3شهد الله أنه لا إله إلا هو والملائكة وأولو العلم قائما بالقسط﴾ (آل عمران )
Now look, 0 dear readers, how God began attestation first by Himself, then by His angels and then by the learned. It is
understood from this verse that the rank of the learned and their honour are much high. God says: Those who are
believers among you and the learned, God will increase their rank - 58: 12.
﴿11يرفع الله الذين آمنوا منكم والذين أوتوا العلم درجات﴾ (المجادلة: )
Hazrat Ibn Abbas said about them: The rank of the learned is seven hundred times more than that of the believers, and
the ofference between the two ranks is the distance of the path of five hundred years. God says: Are those who are
learned equal to the illiterate - 39: 9 ?
﴿قل هل يستوي الذين يعلمون والذين لا يعلمون﴾
God says: The learned among His servants fear God most-35 : 28.
﴿إنما يخشى الله من عباده العلماء﴾
God says: Say, God is sufficient as a witness between me and you and those who have got knowledge of the Quran -
13 :43.
﴿قل كفى بالله شهيدا بيني وبينكم ومن عنده علم الكتاب﴾
﴿قال الذي عنده علم من الكتاب أنا آتيك به﴾
God says: But those who had been granted knowledge said: Alas for you, the reward of God is best for those who
believe and do good -28 :80.
﴿وقال الذين أوتوا العلم ويلكم ثواب الله خير لمن آمن وعمل صالحا﴾

God says: These parables We set forth for men and none understands them except the learned - 29 : 42.
﴿وتلك الأمثال نضربها للناس وما يعقلها إلا العالمون﴾
God says: If they had only referred it to the Apostle and to those charged with authority among them, those of them who
would investigate it would have know it - 4 : 93.
﴿ولو ردوه إلى الرسول وإلى أولي الأمر منهم لعلمه الذين يستنبطونه منهم﴾
God thus made knowledge dependent upon their efforts. In the practical religion, God's commands have been placed
upon the investigation of the learned and their rank with the prophets for propagation of God's commands. God says: 0
the children of Adam! I have sent down to you raiment to cover your shame and adornment to you, but the raiment of
piety is best - 7 : 25.
﴿ يا بني آدم قد أنزلنا عليكم لباسا يواري سوءاتكم﴾ يعني العلم ﴿وريشا﴾ يعني اليقين ﴿ولباس التقوى﴾ يعني الحياء.
God says: I have sent to them a book and with knowledge I explained it in detail, a guide and a mercy to all who believe
- 7 : 52.
﴿ولقد جئناهم بكتاب فصلناه على علم﴾
God says: I shall recount their story with knowledge - 7 : 6.
﴿فلنقصن عليهم بعلم﴾
God says: It is a clear sign in the hearts of those to whom knowledge has reached - 29 : 48.
﴿بل هو آيات بينات في صدور الذين أوتوا العلم﴾
God says: He created man and taught him to speak -55; 2.
﴿خلق الإنسان¤ علمه البيان﴾

HADIS: The Holy Prophet said: God gives knowledge of religion and guidance to truth to one whose good He intends.
(1من يرد الله به خيرا يفقهه في الدين ويلهمه رشده)[]
Vol-I KNOWLEDGE 19
He said: The learned are the heirs of the prophets.
(2العلماء ورثة الأنبياء)[]
From these, it is understood that there is no rank above the rank of prophethood and there is no honour higher than its
inheritance. He said: 'Whatever is in heavens and the earth seeks forgiveness for the learned.'
(3يستغفر للعالم ما في السموات والأرض)[]
So the angels of heaven and earth remain busy in seeking forgiveness for the learned and they remain busy with
themselves. What can be greater than this rank? The Prophet said? 'Wisdom increases the honour of the noble and
exalts a servant as high as to raise him to the level of kings.'
(4إن الحكمة تزيد الشريف شرفا وترفع المملوك حتى يدرك مدارك الملوك)[]
From this tradition, it is understood that even in this world the fruits of learning can be enjoyed. This is also true that the
Hereafter is better and more lasting than this world.

The Holy Prophet said: Two traits of character are not united in a hypocrite - good guidance and knowledge of
theology.
(5خصلتان لا يكونان في منافق حسن سمت وفقه في الدين)[]
The meaning of theology or jurisprudence will be discussed soon. The lowest knowledge of a jurisprudent is that the
Hereafter is better than this world. When this knowledge will prevail over him, he will be free from hypocrisy and show.
The Prophet said: The best of the people is a believing learned man who does good when sought for, and when the
people keep away from him, he also keeps away from them.
(6أفضل الناس المؤمن العالم الذي إن احتيج إليه نفع وإن استغنى عنه أغنى نفسه)[]
He said: Belief is without dress and its dress is God-fear, its ornament is shame and its fruit is knowledge.
(7الإيمان عريان ولباسه التقوى وزينته الحياء وثمرته العلم)[]
He said: The learned and the warriors are nearest to the rank of prophethood.' The learned have been sent for which
the prophets were sent. They are guides to the people and the warriors wage war in the path of God with their arms like
the apostles.
(أقرب الناس من درجة النبوة أهل العلم والجهاد أما أهل العلم فدلوا الناس على ما جاءت به الرسل وأما أهل الجهاد فجاهدوا بأسيافهم
على ما جاءت به الرسل8)[]
He said: The death of a people is easier than the death of one learned man.
(9لموت قبيلة أيسر من موت عالم)[]
He said: Men are like the mines of gold and silver. Those who were best in the days of ignorance are the best in Islam
provided they have got the knowledge of theology.
(10الناس معادن كمعادن الذهب والفضة فخيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا)[].
He also said: I shall intercede on the Day of Resurrection and be a witness for one who commits to memory forty
traditions out of, my followers and transmits these to them.
(12من حفظ على أمتي أربعين حديثا من السنة حتى يؤديها إليهم كنت له شفيعا وشهيدا يوم القيامة)[].

The Holy Prophet said: The ink of the learned will be weighed against the blood of the martyrs on the Resurrection Day.
(11يوزن يوم القيامة مداد العلماء بدم الشهداء)[].
He said: Whoever of my followers commits to memory forty traditions will meet with God as a learned theologian.
(13من حمل من أمتي أربعين حديثا لقي الله عز وجل يوم القيامة فقيها عالما)[].
He said: God is sufficient for the worries of one who acquires knowledge of God's religion. He gives him provision from a
source which he has never conceived.
(14من تفقه في دين الله عز وجل كفاه الله تعالى ما أهمه ورزقه من حيث لا يحتسب)[].

20 THE BOOK OF WORSHIP
He said: God revealed to Abraham: 0 Abraham! I am All- wise and I love every wise man.
(15أوحى الله عز وجل إلى إبراهيم عليه السلام يا إبراهيم إني عليم أحب كل عليم)[].
He said: A learned man is a trust of God on earth.
(16العالم أمين الله سبحانه في الأرض)[].
He said: There will be two groups among my people. When both the groups are good, the people are good and when
they are corrupt, the people become corrupt - the rulers and the theologians
(17صنفان من أمتي إذا صلحوا صلح الناس وإذا فسدوا فسد الناس الأمراء والفقهاء)[].
He said: Should the day come wherein my knowledge for nearing God does not increase, let not the sun rise on that
day.
(18إذا أتى علي يوم لا أزداد فيه علما يقربني إلى الله عز وجل فلا بورك لي في طلوع شمس ذلك اليوم)[].
The superiority of a learned man over a worshipper is like my superiority over the ordinary men.
(19فضل العالم على العابد كفضلي على أدنى رجل من أصحابي)[]
So see how he linked knowledge with prophethood and how he belittled the rank of the learned man without action,
even though a worshiper is worshipping always and he would not have worshipped had he not possessed knowledge.
He said: The superiority of a learned man over a worshipper is like the superiority of moon over the stars.
(20فضل العالم على العابد كفضل القمر ليلة البدر على سائر الكواكب)[].
He said: There will intercede on the Resurrection Day the prophets, then the learned and then the martyrs.
(21يشفع يوم القيامة ثلاثة الأنبياء ثم العلماء ثم الشهداء)[]،
So the rank of the learned is next to that of the prophets and higher than that of the martyrs.

The Holy Prophet said: God has not given any man more excellence than the knowledge of religion and one theologian
is more formidable to the devil than a thousand worshippers. Everything has its foundation and the foundation of this
religion is knowledge of theology.
(ما عبد الله تعالى بشيء أفضل من فقه في الدين ولفقيه واحد أشد على الشيطان من ألف عابد ولكل شيء عماد وعماد هذا الدين الفقه)
22[].
He said: The best part of your religion is its easiest and the best worship is (the acquisition of) religious knowledge.
(23خير دينكم أيسره وخير العبادة الفقه)[].
He said: The superiority of a believing learned man over a believing worshipper is seventy degrees.
(24فضل المؤمن العالم على المؤمن العابد بسبعين درجة)[].
He said: You are living in an age wherein the theologians are many, the Quran-readers and the preachers are few, the
beggars are few and the givers are many, wherein deeds are better than knowledge. But soon there will come over you
such an age wherein the theologians will be few, the preachers and the Quran-readers many, the givers few and the
beggars many, wherein knowledge will be better than deeds.
(إنكم أصبحتم في زمن كثير فقهاؤه قليل قراؤه وخطباؤه قليل سائلوه كثير معطوه العمل فيه خير من العلم وسيأتي على الناس زمان
قليل فقهاؤه كثير خطباؤه قليل معطوه كثير سائلوه العلم فيه خير من العمل25)[].
He said: There is difference of one hundred degrees between a worshipper and a learned man. The distance between
two degrees is as the run of a racing horse for seventy years.'
(26بين العالم والعابد مائة درجة بين كل درجتين حضر الجواد المضمر سبعين سنة)[].

The Holy Prophet was once asked: 0 Prophet of God, which action is best? He said: Knowledge. He was then
questioned: Which knowledge do you mean? He said: Knowledge about God. They said: We ask you about action but
you speak of knowledge. The Prophet said: With your knowledge of God, a few actions
Vol-I KNOWLEDGE 21
will suffice and your ignorance about God will not suffice even though actions are numerous.
وقيل: يا رسول الله أي الأعمال أفضل؟ فقال: (العلم بالله عز وجل) فقيل: أي العلم تريد؟ قال صلى الله عليه وسلم: (العلم بالله سبحانه)
فقيل له: نسأل عن العمل وتجيب عن العلم، فقال صلى الله عليه وسلم: (إن قليل العمل ينفع مع العلم بالله، وإن كثير العمل لا ينفع مع
الجهل بالله27)[].
He said: On the Day of Resurrection, God will raise up the worshippers and the learned men. He will say: 0 the
congregation of the learned men, I have not imbued you with My knowledge but for My knowledge about you. I have not
placed knowledge in you in order to punish you. Go, I have forgiven you.
(يبعث الله سبحانه العباد يوم القيامة ثم يبعث العلماء ثم يقول: يا معشر العلماء، إني لم أضع علمي فيكم إلا لعلمي بكم ولم أضع علمي
فيكم لأعذبكم، اذهبوا فقد غفرت لكم28)[].

Sayings of the sages: Hazrat Ali said to Kamil: 0 Kamil, knowledge is better than wealth. Knowledge guards you but you
are guarding wealth. Knowledge dispenses justice, while wealth seeks justice. Wealth decreases with expense while
knowledge increase with expense. He said: A learned man is better than one who prays and fights in the way of God.
When a learned man dies, such a calamity befalls on Islam which cannot be removed except by his successor.
فقد قال علي بن أبي طالب رضي الله عنه لكميل: يا كميل، العلم خير من المال، العلم يحرسك وأنت تحرس المال، والعلم حاكم والمال
محكوم عليه، والمال تنقصه النفقة والعلم يزكو بالإنفاق، وقال علي أيضا رضي الله عنه: العالم أفضل من الصائم القائم المجاهد، وإذا
مات العالم ثلم في الإسلام ثلمة لا يسدها إلا خلف منه،
Hazrat Ali said in poems:
Glory is due to none other than to the learned.
Guided are they and proofs to the seekers of guidance. Everybody is honoured proportionate to his knowledge, But the
illiterate are disgraced, as enemies of the learned. Acquire knowledge, you will be immortal. All men are dead, only the
learned are alive.

وقال رضي لله عنه نظماً:
ما الفخرُ إلا لأهلِ العِلْم إنَّهـــم على الهدى لمن استهدى أدلاَّءُ
وقَدْرُ كلِّ امرىءٍ ما كان يُحْـسِنُه    والجَاهِلُون لأهْل العلم أعَداءُ
ففُزْ بعلمٍ تَعِشْ حياً به أبــــداً النَّاسَ موتى وأهلُ العِلْمِ أحْياءُ


The sage Ibn Aswad said: Nothing is more honourable than knowledge. While the kings rule over the people, the
learned rule over the kings. Hazrat Ibn Mobarak was asked: Who are men? He replied: The learned, He was again
asked: Who are kings? He replied: The ascetics. He was again asked: Who are the meanest? He said: Those who
exchange the religion for the world. He did not consider anybody as a man except the learned, knowledge distinguishes
men from the lower animals and it is only for knowledge that men are honoured. This honour is not due to a man for his
physical strength, because a camel is physically stronger than a man. This honour is not for his large body as the body
of an elephant is bigger then that of a man. This honour is not on account of his bravery as a ferocious beast is braver
than a man. This honour is not for his strength of too much eating as the stomach of an oxe is bigger than that of a
man. This honour is not for his strength of sexual passion as a sparrow has got more strength for coition than that of a
man. This honour of a man is on account of his knowledge and intellect.
Vol-I
22 THE BOOK OF WORSHIP Vol-I
Vol-I KNOWLEDGE 23
The Holy Prophet said: Whoever has been given the Quran and thinks that any one has been given something better,
he has degraded what God has exalted.

(30من أوتي القرآن فرأى أن أحدا أوتي خيرا منه فقد حقر ما عظم الله تعالى)[].


Once the saint Fathul Musolli was asked: Does not a sick man die for want of food, drink and medicine? The people
said: Yes, He said: Such is the condition of heart. When the heart is not given wisdom and knowledge for three
consecutive days, it dies. It is a veritable truth that the food of the heart is knowledge and wisdom. As food keeps the
body alive, these two things similarly keep the heart alive. He who misses knowledge has got his heart diseased and its
end is its death, but he does not understand it. When he leaves the world and its works, his power of sense goes away
just as excessive fear keeps one forgetful for a moment of the pangs of wound. But when death takes away the burden
of this world from a man, he repents at the advent of his death but it comes to no use. His condition is just like that of
one who does not feel any pain in swoon, but as soon as he recovers from his swoon, he begins to feel pain. Men are in
sleep but they are awake at death.
The sage Hasan Basari said: The ink of the learned will be weighed against the blood of martyrs and then it will be
found that the ink of the learned is heavier than the blood of the martyrs. Hazrat Ibn Masud said: You should acquire
knowledge before your death. By One in whose hand there is my life, those who were killed in the way of God would
every time wish that God should resurrect them, as learned men, as they will find the honour meted out to the learned
men there. Nobody is born learned. Learning is to be acquired. Hazrat Ibn Abbas said: To discuss about learning in a
portion of night is dearer to me than to keep up awake throughout the night in prayer. Hazrats Abu Hurairah and Imam
Ahmad held this view. God advised us to pray thus: 0 God, give us good in this world and good in the hereafter - 2 :
297.
﴿122. ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة﴾ (سورة البقرة: الآية201سورة التوبة: الآية  )
In explaining 'good' in this verse, Hazrat Hasan Basari said that it means Knowledge so far as this world is concerned
and Paradise so far as the hereafter is concerned. A certain wise man was once asked: Which thing is to be hoarded?
He replied: That thing which will remain with you even if your boat capsizes, that is knowledge.
. God says: If you know not, then ask those who have got knowledge of the Book -16:43
.
﴿7، فاسألوا أهل الذكر إن كنتم لا تعلمون﴾ (سورة النحل: الآية43وسورة الأنبياء: الآية  )
﴿122فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين﴾ (سورة التوبة: الآية )

HADIS: The Holy Prophet said: If a man seeks the path of acquiring knowledge, God guides him to a path leading to
Paradise.

(33من سلك طريقا يطلب فيه علما سلك الله به طريقا إلى الجنة) [
He said: Angels spread their wings out of cheer for the seeker of knowledge.
(34إن الملائكة لتضع أجنحتها لطالب العلم رضاء بما يصنع) []
He said: To rise up at dawn and learn a section of knowledge is better for you than to pray one hundred rak'ats.
(35لأن تغدو فتتعلم بابا من العلم خير من أن تصلي مائة ركعة)[]


He said: If a man learns a chapter of knowledge, it is better than the world and its contents.
(36اب من العلم يتعلمه الرجل خير له من الدنيا وما فيها)[ب]
He said: Seek knowledge even if it be in China.
(37اطلبوا العلم ولو بالصين)[]
He said: To seek knowledge is compulsory on every Muslim, male and female.
(طلب العلم فريضة على كل مسلم)  
He said: Knowledge is a treasure house and its key is enquiry. So enquire and there are rewards therefore for four
persons - the enquirer, the learned man, the audience and their lover.
(38العلم خزائن مفاتيحها السؤال ألا فاسألوا فإنه يؤجر فيه أربعة السائل والعالم والمستمع والمحب لهم)[]
He said: The ignorant should not remain silent over their ignorance, nor the learned over their knowledge.
(39 ينبغي للجاهل أن يسكت على جهله ولا للعالم أن يسكت على علمه)[لا].
He said: To be present in an assembly of a learned man is better then praying one thousand rak'ats, visiting one
thousand sick men and attending one thousand funerals.
The Prophet was asked: 0 Messenger of God, is it better than the reading of the Quran? He said: What benefit can the
Quran do except through knowledge?  
(حضور مجلس عالم أفضل من صلاة ألف ركعة وعيادة ألف مريض وشهود ألف جنازة) فقيل: يا رسول الله، ومن قراءة القرآن؟ فقال
صلى الله عليه وسلم: (وهل ينفع القرآن إلا بالعلم40)[].