#seekershub

[mizanism]

Seekershub Term 3 coming to a close 🗝

I would highly recommend everyone do just one thing that they feel would help improve their relationship with Allah. It's free and the teachers are as qualified and accessible as they are dedicated may Allah reward them with abundant goodness. I can't explain enough how much having this one connection to the deen via learning has benefited my heart, mind and helped shaped my worldview alhamdulillah.

They also have audio sets you can easily download and listen to on your phone.

Visit seekershub.org for more info 💕

[dirtanddustt]

Ten Adab of Seekers of Knowledge by Ayaz Siddiqui

The Five Outward Manners 

1. Repeat and Review

Commenting on this advice, Shaykh Faraz tells us that by repetition, even donkeys learn so there is no reason why we humans cannot learn through repetition.

What do you have to review?

Key Concepts, conditions, and integrals because if you understand these clearly, you understand what you are studying

Definitions (e.g. What is ghusl? What is wudu? What is wiping?)

Shaykh Adib Kallas (rahimahullah) said that matters are known by their definitions.

So, it is of utmost importance that one learns the definitions of what is being studying.

Definitions bring out the meanings of things

2. Take Notes

Take notes while listening, but also make your own notes on readings that are prescribed or supplemental material described in the lecture

Have pen and paper to jot down the most important things described or items to be researched at a later time

Diagram what you are studying because diagramming helps to visual concepts

Diagramming helps you actively engage in what you are learning.

A seeker of knowledge is called a seeker because they are an active participant in learning. The term “seeker” means that you are the one who is searching and acquiring knowledge. You are not being sought for knowledge.

Example: Seekers ask “What else can and should we be reading?” when studying a topic with a teacher.

3. Ask!

The Prophet (may Allah bless him and grant him peace) said, “The cure for confusion is but to ask”.

We shouldn’t be scared to ask questions from our teachers because if we don’t ask, it may lead to confusion and misunderstanding. Questions should, however, be asked with the proper etiquette and manners.

Asking is half of knowledge

Part of why it is half of knowledge is to know how to ask a question, and the right way of asking questions

Ask also to confirm what you do understand because Ilm is decisive knowledge so it is imperative to make sure your understanding is correct.

4. Extra Readings

You must do extra readings in a guided way, not randomly.

The strong student of knowledge is one who learns the core of their knowledge through teachers but at the same time they continue reading to gain breadth of knowledge.

You can potentially read many things, but you would be foolish to read books above your current level Ilm. So, ask what is appropriate

Anytime you are studying one book, try to read a similar book on the same level

This will deepen your understanding of any topic

Read actively

5. Prepare for class

The best way to prepare for a class is to prepare so much that you know the subject better than the teacher

It is important to prepare for class, just as you prepare to go to school or work.

It is best to read and understand the text of the section being discussed, however, if nothing else, read over the text of the section.

When reading, you may encounter questions which you can then ask when given the opportunity

Many Ulema say that one should prepare for five hours for each one hour of class, however, others have recommended less time for preparation.

The Five Inward Manners 

1. Intention

Have a high intention of why you are seeking knowledge. Is it to seek the pleasure of Allah (may He be exalted), or are you seeking knowledge to show off?

2. Clear & Defined Goals

Have a clear sense of what you are seeking, and define what your goals are for seeking knowledge. What are you trying to achieve? How are you going to go about seeking knowledge? Do you want to be able to teach others?

3. Veneration

Have a deep, unshakeable respect for scholars (even when we disagree), writings of scholars, books (which are the vessels containing the water of guidance), and even knowledge itself

Scholars are inheritors of the Prophet (may Allah bless him and grant him peace)

Disrespect of Ulema is sickness of our times

Have wudu when studying

4. Adab (Manners)

Have proper adab (manners) – you can only have adab if you learn about it

5. Consistency

Learn something every day and review every day. Our lives are busy, but at the same time we should set aside some time every day to learn

Seeking knowledge should become intrinsic for the true seeker

Part of consistency is to have a routine

BONUS: Always act upon knowledge learned

[mizanism]

Islam emulates the pattern according to which God governs His kingdom; it is an imitation of the cosmic order manifested here in this worldly life as a social as well as political order. The social order of Islam encompasses all aspects of man's physical and material and spiritual existence in a way which, here and now, does justice to the individual as well as the society; and to the individual being as well as the individual as the spirit, so that a Muslim is at once himself and his Community, and his Community is also he, since every single member strives, like him, to realize the same purpose in life and achieve the same goal.

Islam and Secularism | Syed Muhammad al Naquib bin Ali al-Attas  

[mizanism]

The nature of the human being is such that if you don't know why you are doing something, then you are either not going to do it, or you are not going to do it well, or if you start doing it gradually you will drift away

Shaykh Faraz Rabbani

[mizanism]

The rightly guided realizes that his very self, his soul has already acknowledged God as his Lord, even before his existence as a human, so that such a man recognizes his Creator and Cherisher and Sustainer. The nature of the debt of creation and existence is so tremendously total that man, the moment he is created and given existence, is already in a state of utter loss, for he possesses really nothing himself, seeing that everything about him and in him and from him is what the Creator owns Who owns everything.

Islam and Secularism | Syed Muhammad Naquib al-Attas

[mizanism]

Shaykh Yahya has a new fan

[iradaarts-blog]

Finally got to visit the Hub this week, one of our earliest and biggest supporters. It was amazing to see my old friend, Shaykh Faraz, and see all the wonderful things they are doing. May Allah continue to bless them with tawfiq and ease in all their endeavors. #seekershub #toronto #farazrabbani #interiordesign #colorstyle #stylish #elegantstyle #thosecolors #mashallah #iradaarts (at SeekersHub Toronto)

[someguidance]

On Reflection (fikr) from: The Book of Assistance, Imam ‘Abdallah Ibn ‘Alawi al-Haddad (Allah have mercy upon him) Translated by: Dr. Mostafa al-Badawi, Madina You should have a wird of reflection in every twenty-four hours, for which you should set aside one or more hours. The best time for reflection is the one …

You should have a wird of reflection in every twenty-four hours, for which you should set aside one or more hours. The best time for reflection is the one in which are the least pre-occupations, worries, and more potential for the heart to be present, such as the depths of the night. Know that the state of one’s religious and worldly affairs depend upon soundness of one’s reflection.

Anyone who has a share of it has an abundant share of everything good. It has been said : ‘An hour’s reflection is better than a year’s worship.’ ‘Ali, may God ennoble his face, has said: ‘There is no worship like reflection.’ And one of the gnostics; may God have mercy on them all, said: ‘Reflection is the lamp of the heart; if it departs the heart will have no light.’

The ways of reflection are many.

One, which is the most noble of them, is to reflect on the wonders of God’s dazzling creation, the inward and outward signs of His Ability, and the signs He has scattered abroad in the Realm of the earth and the heavens. This kind of reflection increases your knowledge of the Essence,

Attributes, and Names of God. He has encouraged it by saying: Say: Look at what is in the heavens and the earth! (10:101)

Reflect on the wondrous creations He has made, and on yourself. He has said: In the earth are signs for those who have certainty, and in yourselves; can you not see? (51:20-21)

Know that you must reflect on the favors of God, and His bounties which He caused to reach you.

Remember the favors of God, that you may succeed. (7:69)

Should you (attempt to) number the favors of God, you would not be able to do so. (16:18)

All good things that you possess are from God. (16:53)

This kind of reflection results in the heart filling with the love of God, and continuously rendering thanks to Him, inwardly and outwardly, in a manner that pleases and satisfies Him.

Know that you should reflect on God’s complete awareness of you, and His seeing and knowing all about you.

We have created man, and We know what his soul whispers to him; and We are nearer to him than his jugular vein. (50:16)

And He is with you wherever you are, and God sees what you do. (57:4)

Have you not seen that God knows what is in the heavens and the earth, and no three (persons) converse but that He is their fourth? (58:7)

This kind of reflection results in your feeling ashamed before God should He see you where He has forbidden you to be, or miss you where He has commanded you to be.

Know that you must reflect on your shortcomings in worshipping your Lord, and your exposing yourself to His wrath should you do what He has forbidden you.

I created jinn and men only to worship Me. (51:56)

Do you think We created you in vain, and that to Us you will not be returned? (23:115)

O man! What is it that has deceived you concerning your Generous Lord? (82:6)

This kind of reflection increases your fear of God, encourages you to blame and reproach yourself, to avoid remissness and persevere in your zeal.

Know that you must reflect on this worldly life, its numerous preoccupations, hazards, and the swiftness with which it perishes, and upon the hereafter, and its felicity and permanence.

Thus does God render the signs clear to you, that you may reflect on this world and the hereafter. (2:119-220)

But you may prefer the life of this world, when the hereafter is better and more abiding. (87:16-17)

The life of the world is but distraction and play; while the Last Abode is indeed the Life, if but they knew. (29:64)

This kind of reflection results in losing all desire for the world, and in wishing for the hereafter.

Know that you should reflect on the imminence of death and the regret and remorse which occur when it is too late.

Say: The death that you flee will indeed meet you, and you will then be returned to the Knower of the unseen and the seen, and He will inform you of that which you had been doing.(62:8)

Until, when death comes to one of them he says: ‘My Lord! Send me back that I may do good in that which I have left!’ No! It is but a word he says. (23:99-100)

O you who believe! Let not your wealth or your children distract you from the remembrance of God! up to: But God will not reprieve a soul whose time has come. (63:9-11)

The benefit of this kind of reflection is that hopes become short, behavior better, and provision is gathered for the Appointed Day.

Know that you should reflect on those attributes and acts by which God has described His friends and His enemies, and on the immediate and delayed rewards which He has prepared for each group.

The righteous are in felicity, and the depraved are in hell.(82:13-14)

Is the one who is a believer like the one who is corrupt? They are not equal. (32:18)

As for the one who gave, had taqwa, and believed in goodness, We shall ease him into ease, (92:5-7) up to the end of the sura.

The believers are those who, when God is mentioned, their hearts tremble, up to: they will have degrees with their Lord, and forgiveness, and generous provision. (8:2-4)

God has promised those among you who have believed and done good works that He will make them rulers over the earth as He made those before them rulers. (24:55)

Each we took for their sin; on some we sent a hurricane, some were taken by the Cry, some We caused the earth to swallow, and some We drowned. It was not for God to wrong them, but they wronged themselves. (29:40)

Hypocrite men and hypocrite women proceed one from another; they enjoin evil and forbid good, up to: God curses them, and theirs is a lasting torment.(9:67- 68)

Believing men and believing women are helping friends to each other; they enjoin good and forbid evil. up to: and good pleasure from God which is greater; that is the supreme gain. (9:71-72)

Those who do not expect to meet Us, are content with the life of the world and feel secure therein, up to: and the end of their prayer is, Praised be God, the Lord of the Worlds! (10:7-10)

The result of this kind of reflection is that you come to love the fortunate, habituate yourself to emulating their behavior and taking on their qualities, and detest the wretched, and habituate yourself to avoiding their behavior and traits of character.

Were we to allow ourselves to pursue the various channels of reflection we would have to forgo the brevity which we intended. That which we have mentioned should suffice the man of reason.

You should with each kind of reflection, bring to mind those verses, hadiths and other narratives relating to it. We have given an example of this by quoting some of the verses related to each kind of reflection.

Beware of reflecting on the Essence of God and His Attributes in the wish to understand their nature and how they exist. No one ever became enamoured of this without falling into the abysses of negation (ta’til) or the traps of anthropomorphism (tashbih). The Messenger of God, may blessings and peace be upon him, has said: ‘Reflect on the signs of God, and do not reflect on His Essence, for you will never be able to give Him His due.’

Source: Imam ‘Abdallah Ibn ‘Alawi al-Haddad, The Book of Assistance, translated by Dr. Mostafa al-Badawi.