" Manners of Hadith students":
A Hadith student's manners include maintaining sincerity, diligence and humility, acting upon their knowledge, and showing utmost respect to their teachers and fellow students. They should also be patient, attentive, and meticulous in their studies, striving for dignity and reverence as they learn.
In relation to their teachers:
Show respect and humanity:
Greet teachers with " Salam", listen attentively without interrupting and sit with dignity.
Be mindful of their time:
Avoid prolonged sessions when the teacher seems tired and do not follow them home to ask questions unless permitted.
Show gratitude:
Express gratitude for the teacher's efforts, recognizing them as a means through which Allah SWT which Allah SWT imparts knowledge.
Avoid disrespect:
Do not make assumptions about a teacher's actions, think you are more knowledgeable than them, or speak Ill of them.
In relation to their studies:
Maintain a pure intention:
Study for the sake of Allah SWT, not for worldly gain.
Be diligent and patient:
Make the best use of time, be persistent, and maintain focus and precision in your studies.
Act upon knowledge:
Strive to act upon the Hadith you learn, as this is a key part of memorizing them.
Be attentive:
Listen to every narration attentively and they not to be distracted, as if the Prophet Muhammad SAW is speaking to you directly.
In relation to fellow students and general conduct:
Treat others with kindness:
Smile, speak nicely, and be helpful to others.
Be honest and trustworthy:
Do not take belongings that do not belong to you.
Maintain good character:
Stay away from immoral behavior, anger, and rudeness. Conduct yourself with dignity and reverence and avoid whispering or causing causing distractions in a group.
Teach others:
Share the knowledge you have learned with others and do not conceal it.
Manners of student of knowledge:
It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the Sunan of Messenger of Allah SWT in all aspects of his life, preserving his ablution, and keeping his body and appearance clean- all within reasonable means, ana as much as he.
Hadith about character and manners:
Prophet Muhammad SAW said: The most beloved to me amongst you is the one who has the best character and manners. Prophet Muhammad SAW said: Indeed the most beloved among you to me, and the nearest to sit with me on the day of judgement is the best of you in character.
Here are some authentic Hadiths about character and good manners (akhlaq), along with sources:
1. The Prophet was sent to perfect good character
“I have only been sent to perfect righteous character.”
— Sahih, reported by al-Bukhari in al-Adab al-Mufrad and Ahmad
2. The heaviest deeds on the scale
“Nothing will be heavier on the Day of Resurrection in the believer’s scale than good character.”
— Sunan al-Tirmidhi (No. 2003), Hasan Sahih
3. The best of people
“The best among you are those who have the best character.”
— Sahih al-Bukhari, Sahih Muslim (various narrations)
4. A good character leads to Paradise
“The most beloved of me among you and the closest to me on the Day of Resurrection are those with the best character.”
Sunan al-Tirmidhi (No. 2018), Sahih
5. A believer’s completeness of faith
“The most complete in faith among the believers are those with the best character.”
Sunan al-Tirmidhi (No. 1162), Sahih
6. Gentle character
“Allah is gentle and loves gentleness, and He gives due to gentleness what He does not give to harshness.”
— Sahih Muslim (No. 2593)
7. Do not be angry
A man asked the Prophet ﷺ for advice.
The Prophet said: “Do not get angry.”
The man repeated the request several times, and he replied:
“Do not get angry.”
— Sahih al-Bukhari (No. 6116)
8. Kindness in every action
“Kindness is not found in anything except that it beautifies it, and it is not removed from anything except that it makes it ugly.”
— Sahih Muslim (No. 2594)
Hadiths specifically about manners with parents, neighbors, speech, anger management, or humility.
Importances of Hadith:
- Revelation
- Tafseer
- Laws
- Moral ideals
- Preservation of Islam.
The Hadith—the sayings, actions, approvals, and descriptions of Prophet Muhammad ﷺ—hold a central and essential place in Islam. Their importance can be understood through several key points:
1. Hadith explains the Qur’an
The Qur’an gives general guidance, while the Hadith provides the details.
Qur’an commands prayer, but Hadith teaches how to pray (number of rak‘ahs, method, times).
Qur’an commands zakah, but Hadith explains its amounts and rules.
Without Hadith, Muslims could not fully implement many Qur’anic commandments.
2. Hadith is the second source of Islamic law (Shari’ah)
After the Qur’an, Hadith is the primary source for determining what is halal and haram.
Allah says:
“Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.”
Qur’an 59:7
This verse makes obeying the Prophet ﷺ part of obeying Allah.
3. Hadith preserves the Prophet’s example (Sunnah)
The Prophet ﷺ is the role model for Muslims:
“Indeed, in the Messenger of Allah you have an excellent example.”
— Qur’an 33:21
Hadith transmits this example—his manners, worship, leadership, family life, and character.
4. Hadith teaches morals and spirituality
Many of the most beautiful lessons about:
kindness
patience
humility
mercy
honesty
justice
come through prophetic sayings and actions.
5. Hadith protects the accuracy of Islamic teachings
The science of Hadith (ʿIlm al-Hadith) is one of the most rigorous historical preservation methods ever developed. It ensured:
authentic teachings are preserved
fabricated statements are rejected
This maintains the purity of the religion.
6. Hadith explains the life of the Prophet ﷺ
Almost everything known about:
his biography (Seerah)
his battles
his qualities
his miracles
is through Hadith narrations.
7. Following Hadith is following the Prophet ﷺ
Obeying the Prophet is part of faith:
“Whoever obeys the Messenger has indeed obeyed Allah.”
Qur’an 4:80
And the Prophet ﷺ said:
“I leave among you two things; you will never go astray as long as you cling to them: the Book of Allah and my Sunnah.”
— Sahih Hadith
Hadith is important because it:
explains the Qur’an
completes Islamic law
preserves the Sunnah
teaches morality and character
protects the religion
guides Muslims in daily life
connects believers to the Prophet ﷺ.
Hadith on student of knowledge:
Verily, it is th duty of a student of knowledge to behave with dignity, tranquility and reverence and to follow the way of those who came before him. The parable of the guidance and knowledge that Allah SWT sent with me is the likeness of rain falling upon the earth.
Most important Hadith in Islam:
Sahih Al Bukhari was composed by Muhammad b. Ismail Al Bukhari over a period of sixteen years. It is most commonly considered to be the pre- eminent of all Hadith collections, although a minority is scholars place it below Sahih Muslim.
Scholars often say that several Hadith form the foundation of Islam, because they summarize its core beliefs, worship, ethics, and law. Here are the most important and widely-recognized foundational Hadith:
1. Hadith of Intentions (Niyyah)
“Actions are judged only by intentions, and every person will have only what he intended.”
— Sahih al-Bukhari & Sahih Muslim
🔹 Considered one of the most important hadith because it governs all acts of worship and daily life.
2. Hadith Jibril (Foundations of Islam, Iman, and Ihsan)
Angel Jibril asked the Prophet ﷺ about:
Islam (5 pillars)
Iman (6 beliefs)
Ihsan (worship Allah as if you see Him)
The signs of the Hour
The Prophet ﷺ said:
“This was Jibril; he came to teach you your religion.”
— Sahih Muslim
🔹 This hadith is called “Umm al-Sunnah” — the mother of the Sunnah.
3. Hadith on Halal and Haram
“The halal is clear, and the haram is clear, and between them are ambiguous matters…”
— Sahih al-Bukhari & Sahih Muslim
🔹 This hadith guides Muslims in morality, caution, and avoiding doubt.
4. Hadith on Innovation (Bid‘ah)
“Whoever introduces into this matter of ours what is not from it, it will be rejected.”
— Sahih al-Bukhari & Muslim
🔹 Establishes the rule that worship must follow the Qur’an and Sunnah.
5. Hadith of “None of you truly believes…”
“None of you truly believes until he loves for his brother what he loves for himself.”
— Sahih al-Bukhari & Muslim
🔹 Foundation of ethics, unity, and compassion.
6. Hadith defining the Prophet’s mission
“I was only sent to perfect good character.”
— Sahih (Ahmad & al-Bukhari in al-Adab al-Mufrad)
🔹 Shows the centrality of character in Islam.
7. Hadith on Responsibility
“Every one of you is a shepherd and responsible for his flock.”
Sahih al-Bukhari & Muslim
🔹 Defines responsibility, leadership, and accountability.
If you want the single MOST important hadith…
Most scholars say it is the Hadith of Intentions, because:
it applies to every action
it is the first hadith in many major books (like Sahih al-Bukhari and Arba’in Nawawiyyah)
sincerity is the foundation of faith.
Main teaching of Hadith:
Social and moral values:
- "Truthfulness leads to righteousness, and righteousness leads to Paradise. Falsehood leads to wickedness and wickedness leads to hell".
- " The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks, it and when he is entrusted, he betrays".
Etiquette of the student of Hadith:
An introduction into the manners of the student of Hadith, with benefits taken from some of the lessons of The Forty Hadith of Imam Al Nawawi. A much needed lecture for those seeking the knowledge of the din of Allah SWT and the Sunnah of the Messenger, who wish to gain an insight into understanding the honourable and praiseworthy characteristics of the student of Hadith.
He begin by mentioning the meaning of Hadith. A Hadith is that which came from the prophet Muhammad SAW his speech, actions, tacit approval, and his description( which Is of two types, the first being the physical attributes and the eternal etiquette).
The first etiquette:
The desire of seeking Hadith.
Collected from the Sahih Al Bukhari, Hazrat Abu Huraira said, 'O' Abu Huraira, I did not think that anyone would ask me about this Hadith before you, because of what I have seen in you from your ardent desire to learn the Hadith. Then the messenger of Allah SWT went on to add that one who will be most pleased and deserving of his intercession in the day of resurrection will be the one who says, La illaha ill Allah sincerely without any shirk in his heart.
The point brought to attention is the statement of the Prophet Muhammad SAW, I didi not think that anyone would ask me about this Hadith before you because of what I have seen in you from.your ardent desire to learn the hadith.
The second etiquette:
Humility:
Khatib Al Baghdadi in his book, dealing with etiquettes of Hadith, said whilst mentioning the characteristics which will encourage the one who desires to follow the narrations and is diligent in seeking and hearing ahadith, concerned with gathering them and connecting himself to the narrations, and identifying and ascribing himself to these narrations: " I have seen a people from the people of our time ascribing themselves to Hadith and counting themselves from its people, hearing the narrations and spreading them, and they are the farthest from the people whom they claim to be, and are least in knowledge of that which they ascribe themselves to. You see one of them, if he write a small number or narrations and works in the sittings of Hadith for a small period of time, he calls himself unrestrictedly the companion of Hadith, and this is not from humility. He has not forces himself to be diligent in seeking Hadith, and he has not met the hardship that comes in the path of memorization of the ahadith of the Messenger.
The student of Hadith should be humble and remember his station and his place.
As it was said of old,
Knowledge without manners is like the soul with no body and a fire with no wood.
The third etiquette:
Clinging firmly to the narrations.
From clinging firmly to narrations us acting upon them, and not merely just by memorizing them.
It has been mentioned by the Salaf.
The most important affair of the scholars is the correct understanding and to work and implement the narrations he learns. Whereas the most important of affairs to the ignorant ones is an abundance of narrations.
The fourth etiquette:
How one memories from the Muhaddith:
From the Hufaz of hadith of this ummah, they would only want to hear give Hadith at a time. They would memorize then and implement them. They would not desire to hear more than this at one time.
Sufyan Al Thawri used to hear four or five Hadith and would stop there, disliking there would be too many Hadith narrated to him and that he would forget them.
So we should increase in narrations little by little memorizing them with precision. Then we increase in memorizing as learning is in stages.
The fifth etiquette:
The student's reviewing of hadith after memorizing it.
Al Khatib Al Baghdadi narrated that Ibrahim Al Asbahani stated,
" Whoever memorizes a Hadith and does not review it, then it will leave him".
A further etiquette mentioned:
As Abdullah ibn Mutaz stated,
" Indeed joking and jesting eats up one's dignity, life fire eats the wood".
The sixth etiquette:
Testing the student of Hadith.
A proof for this is found in a Hadith found in Sahih Al Bukhari.
Upon the authority of ibn Umar that the Prophet Muhammad SAW said, " Indeed there is a tree from the trees that does not shed it's leaves, and it is like the example of the Muslim. So tell me what it is."
So the messenger of Allah SWT asked his companions and tested them.
Manners and traits of a good Muslim student:
Prophet Muhammad SAW, not only tole us, but showed us how we should act. School is a great place to show these things so that people your age or those younger than you, will be able to understand how Muslims are taught to act. I'll give you a few pointers of how should act as a student at school
Work and study hard:
You are at school to learn, so make sure you give your teachers your full attention. Use the break times given to you to talk with your friends.
Respect all the teachers and staff members:
Some teachers may come across as moody or strict, but you should remember that they have to prepare work for many different lessons, as well mark work handed in. They dedicate their life to helping you learn and on manu occasions, they don't get a good night's sleep - so the last thing they want is for a students to act disrespectful or silly.
Ve helpful:
Whether you help teachers, students or even the caretaker. If you see that someone is having some trouble carrying something or anything similar, don't hesitate in staying and helping them.
Be punctual:
Arrive to your lessons on time and also pray your Salah on time. If you get into this habit a young age, you will Insha Allah remain punctual for the rest of your life. If you feel you are going to be late for a lesson because you are helping someone, get a not written by the person so you can your teacher in lesson. Or explain to your teacher as soon as you enter the classroom.
Treat others how you would want to be treated:
Don't make fun of other students or staff members in any way. It should not matter to you how they look or talk. If you did not have any friends, you would want at least one person to be nice to you. So if you ever see someone looking lonely - be that nice person.
Say Assalam o alaikum to other Muslims in your school:
It is good deed and you will be rewarded by Allah SWT.
Always tell the truth:
If you say one lie, you will have to tell many other lies to try and get people to believe you first lie. If a group of students do something wrong, and then try and force you to lie so that they don't get punished, you still should not lie. Don't worry if they say they won't be your friends anymore, you should not be friends with people who lie anyway! Allah's SWT will give you better friends.
Speak kindly and respectful to everyone:
Swearing is a bad deeds, Allah SWT and the Prophet Muhammad SAW don't like those who swear. If you ever feel angry have drink of water and walk away. Don't shout, fight or swear.
If you ever find anything lying around ( such as money, a phone or even a pen), don't put it in your pocket or bag:
Hand it into the office as lost property, or if you know who it belongs to, return it to them. It is not yours and even though you did not take it out of someone's bag yourself, it is still counted as stealing.
Smile it's Sunnah:
It does not matter if you know someone or not, whether you are friends or not, give them a smile as you walk past. It us seen as an act of kindness, and Allah Subhan o Ta'ala will reward you.
Teach others about Islam:
Don't feel shy- Islam is a beautiful religion and it deserves to be shared.
The previous point also brings about another important issue:
Make sure you tell your teachers about the activities that you cannot do. For example, Muslims are not allowed to play instruments other than hand - drums. Mist schools have compulsory music lessons up to year 9, and you have to be careful not play any instruments that is forbidden. We are also not allowed to draw or paint animals humans or cartoons- but we are allowed to draw things like landscapes, trees and other inanimate objects.
This may seem like a long list, but once you start including these things into your life, they will become a big part of your life. It is good to start acting on these points as soon as you can so that you can start making everything into a habit, and these habits will remain for the rest of your life insha Allah.
Etiquettes as spiritual nourishment: the Adab of the student according to Al- Ghazali and al- Isfahani:
This is devoted to the etiquette of the student as understood by two classical Islamic ethicists of the eleventh century, al- Isfahani and al Ghazali. For them, adab as a mode of practice is aimed at knowledge of God. The term marifah, according to lexicologists, us synonymous with ilm. But for al ishfanu there are distinctions in meaning. Marifah is apprehending a thing by reflection upon it's effects, a more particular kind of knowledge than ilm. One does not say, yalsmu Allah ( he knows God), as that would imply that he knows God's essence, but does ya'rifu Allah, because he knows the effects of God in creation. Thus, marifah indicates knowledge of God that is not only cognitive and inferential, but also experiential and intuitive. In classic Islamic ethics,adab is the key to marifah and scholars such as Al- ishfani and al Ghazali emphasize the intuitive dimension of marifah, which is based on the purification of the soul.
Al- Ghazali did not abandon philosophy after Baghdad, he recognized it as a valid wat if knowing God. However, after his conversion to Sufism, he seemed to have placed greater emphasis on attaining direct, experiential knowledge of God through the discipling of the soul. Consider al Ghazali's scale of action, where he acknowledges two ways of knowing God: the way if the Sufis and the way of the theoreticians. The purification of the soul is important for then both, but the sufi approach is less focused on learning the sciences and more on ascticism remembering God, and cultivating virtue. Sufis stress the importance of muamalah thought the attachment of direct, intuitive knowledge of God is ultimately dependent on divine grace.
This brings us back to adab, which facilities marifah through praxis. A key part of the process Lies in the etiquette of the student. When knowledge corresponds with virtue, we attain knowledge of God through our intellect and our soul. Purification of the would enables knowledge of the self, and knowledge of the self enables experiential knowledge of God. If the soul is subject to desire, it will descend away from God, but if driven by faith, it will ascend towards him.
The starting of point dot the purification is the soul is adab, cultivated via an educational methods known as Tadib. The common translation of adab as etiquette can be misleading as that particular meaning emerged from royal court protocol in the Abbasid period. Graeco Arabic translation activity during the ninth century had an impact on Islamic philosophical education, and terms such as adab and tadib came to roughly correspond with the Greek paideia. From its originally narrow meaning of "literature" adab grew into a type of character cultivated by litterateurs, poets and government secretaries, exemplified by refinement, grace, and charm . It was an ethical concept encompassing high quality of soul, good upbringing, urbanity and courtesy , as well as positive moral and social upbringing, intellectual education and entertainment.
The Quranic concept of adab differs from mere cultural refinement. It was elaborates in the eleventh century by Muslim ethicists, who expanded adab into a full- fledged discipline. Adab for al ishfani and the Al Ghazali is not only directed to clarity of the mind, but also purity of the heart. While th y were partly inspired by the Greek philosophical heritage, they drew most of their understanding from the Quran Kareem and the Sunnah of the Prophet Muhammad SAW. Aristotle identified the virtues of the soul as wisdom, temperance, courage and justice but he understood them as leading only to happiness in this world. To Aristotle's purely philosophical virtues, Muslim ethicists added theological ones. Al- ishfani and al- Ghazali defined adab in terms of both outward etiquette and inward character - building. While Aristotle settles for simply identifying the soul, al- ishfani and al- Ghazali reframe these virtues as predict on faith in God and directed towards eternal happiness.
Through adab, humankind " reaches the most sublime states and the highest ranks in this world and the next. Felicity in the afterlife, which depends on the moral purification of the soul, should be distinguished from mere salvation, which depends primarily on the declaration of faith.
While we will focus on al- ishfani and al- Ghazali readers may want to deepen their insights into the classical Islamic contribution to adab by examining the views of other early Islamic educationist, including Muhammad ibn Sahnun, al- Mawardi , ibn Jamaah al- kiani, Burhan al- din al- Zarnuji. We will examine some key excerpts on the etiquette of the student in Al- shariah, ,Al Ghazali's Mizan Al amal and the ihya Ulum Al din. Both authors agree on the principles of student etiquette.
Proper decorum between student and teacher provides fertile soil for the cultivation of virtues. The specific manners of how to greet or sit in front of the teacher are important but they only take on a deeper meaningful they are attached to the broader goal of cultivating virtue and knowing God. Bearing in mind that this higher knowledge ja the ultimate goal, we expound in this essay the etiquette of the student along three broad principles of adab.
- The etiquette of the student towards the self.
- The etiquette of the student towards the teacher.
- The etiquette of the student towards knowledge.
The student's etiquette towards the self:
Adab towards the self is the key to purifying the soul. This is why both al- ishfani and al- Ghazali identified adab of the soul as the first duty of the student. Such soul purification requires adopting a detached attitude to the world.
Purification of the soul:
One purifies the soul by taming its irascible faculty and concupiscent faculty through its rational faculty. The victory of reason over desire and anger grants the soul knowledge of itself, and of God, that extends beyond the theoretical to the intuitive. We use the term marifah here to refer to this experimental knowledge of God.
Al- ishfani states that there are three ways by which one can acquire knowledge of god's oneness and attributes. The highest way is through divine light. This gives knowledge of the Prophets, the righteous and the witness. This knowledge comes from the soul once it has subdued its lower faculty, otherwise known as desire.
Al ishfani states:
The first duty of the student is to cleanse the soul of vices as soil is cleansed of weeds. Just as prayer without a clean body is incomplete, so worship without a clean soul is incomplete. The starting point for the student is to purify the soul of worldliness. The tradition that " religion has been built on cleanliness" not only connotes cleanliness of the body, but also the soul. Also, th tradition " the Angels do not enter into a house where there are dogs " , refers to both the dogs of the physical house and the metaphorical dogs of the spiritual house, which is the hearts."
Thus, just as one should cleanse the body before prayer, so too must one cleanse the soul before marifah. Cleaning the soul removes its vices, including anger, envy and animosity. Only such a soul, or such a person is deserving of being god's vicegerency. Al- ishfani cites a verse from the Quran Kareem to prove that vicegerency or stewardship on earth, is one of the goals of humanity. While ritual worship also a goal of humanity, benefits the individual only, stewardship benefits humanity as a whole, and requires the cultivation of virtues. The righteous are those who practice such supererogatory virtues. By contrast, the polytheists are truly unclean. Those who associate partners with God may wear spotless garments, but they are spiritually impure.
Detachment( zuhd):
The student of knowledge who wants purify his soul would have to live a life of zuhd. This entails not just detachment from the world, but also a life of devotion to God. Much like the stoics, the zahid views attachment to the transient pleasures of this world as foolish. We may enjoy the blessings of this world, but God reminds us that: " The life of this world is naught but the enjoyment of delusion. Rather than become distraught over what we will inevitably lose, we should focus on cultivating virtues that are stable and abiding.
The early ascetics used to practice the highest form of abstention, but the novice is expected to do only the minimum, such as fasting in Ramadan. The student must learn to restrict his worldly needs and abstain from the unlawful. Al- Ishfani states that zuhd us to restrict oneself to very little, and cites .Quranic verses permitting us to scoop a little from the river. The advanced ascetic, however, focuses on God alone and is not distracted by worldliness. A distracted person is like a stream that flows in different directions. The earth and the air absorb the water, ana little is left for the plants. The true student is not like that stream. He has a single- minded devotion to God, and is not diverted by anything else. He is detached from the duniya, and pursue knowledge with sincere intentions, as ibn jamah states:
A student should cut as many as possible of the attachments that distract and obstacles that hinder the completion of the quest, the exertion of effort, and the strength of diligence in obtaining an education, for these things are like read blocks. That us why the earliest Muslim recommend leaving one's family and departing from one's Homeland, because the mind, if distracted, cannot attain to truths and abstruse subtleties. " God has given no man two hearts in his body".
The reference to two hearts suggests that one should give undivided attention to the pursuit of knowledge that will lead to the knowledge of God. We should not be distracted by material things, as they will not avail us on the day of judgement: " Disgrace me not on the day they are resurrected, the day when neither wealth nor children avail, save for him who comes to God with a sound heart."
Al Ghazali as we can sense from his writings, and especially from his autobiography the deliverance from error, experienced a psycho spiritual crisis. He realizes during his time as a professor in Baghdad, that he searched for and disseminated knowledge not fir the sake of God, but for fame. Al- Ghazali knew that his mind was like a stream dispersed in all directions, and that his heart was not sound. His shiekh advised him: " the way is to detach yourself from the material world to such an extent that your heart does not turn even to family, wealth, country , knowledge or power " Al Ghazali heeded the advice of the shiekh and stater in his autobiography.
I also perceives that I could not hope for eternal happiness unless I feared God and rejected all the passions; that us to say, j should begin by breaking my heart's attachment to the world. I needed to abandon the illusions of life on earth to direct my attention towards my eternal home with the most intense desire for God, the almighty... I perceived that all my studies were fulfill since they were of no value for the way to the hereafter.
He felt the need to pursue knowledge, not for wealth or Fame, but for the pleasure of God. He said to his disciples: " You would occupy yourself with the meditation of the core of your being and the recognition of the attributes of the self, relinquishing the attachments of this world, and purifying your self of it's blameworthy disposition. Al- Ghazali's spiritual teacher wanted him.to tane his ego and to learn proper adab.
Etiquette towards the teacher:
The essential condition for the moral training of the student is recognition of the educator's authority, whether it be a parent or teacher. Engaging in obedience to parents early facilities obedience to the teacher later. This is adab. We recognize our teachers High status in Islam, and we feel indebted to them. The Quran Kareem states: "Be good to your parents" . We are expected to extend that same kindness to our teachers.
The Jamaah inspired by the Al Ghazali describes the rules of etiquette that students should have with their teacher. They should defend him against those who speak ill of him; they should visit his grave, they should seek forgiveness and offer charity on his behalf, they should thank him for his guidance; they should ask permission to enter his room; they should not interrupt him while speaking; and to they should not speak to their classmates while he speaks."
Inspired by a prophetic tradition, al- Ishfani states that a teacher should be like a father to his students. He should guide them gently, always encouraging them but never stifling them. The teacher is to be accorded more honor than the father, for while the father is primarily concerned for the child's material welfare, the teacher is concerned most for his spiritual welfare. Al- Ishfani states:
The teacher must treat his students as his children. He is more important to them than their own parents. When he was asked whether he honored his teacher more than his father, al- Ishfani replied, " Indeed my teacher is more honored,for he is the cause of my eternal life; my father is the cause of my transient life". The Prophet Muhammad SAW also said, " I am to you like a Father". Thus , the teacher of ethics, should follow the example of the prophet Muhammad SAW in guiding people and should be kind to His students. God describes the Prophet Muhammad SAW as " deeply concerned for you and a mercy towards the believers. Thus , the teacher should be kind and compassionate towards his students, just as the Prophet Muhammad SAW was kind and compassionate towards his companions.
Students should trust teachers and the knowledge they impart, just as patients trust doctors and the medication they prescribe. They should be receptive to the teacher's instruction, just as the soil is receptive to rain. God states: " There truly is in this a reminder for whoever has a heart or gives ear as witness. Believers, then, should not merely hear the Quran Kareem but should listen to it attentively, absorb it's meaning, and apply it to their lives.
The student should honor the teacher by not asking about matters irrelevant to the subject at hand. Moses asked the pious servant khidr: " Shall I follow you so that you may teach me of the good you have been taught? He was willing to learn, but the condition Khidr placed upon him was not to question him. According to Al- Ishfani,this condition does not contradict the verse: " Ask those who have knowledge if you do not know: The point is not that the student should not indulge in polemical matters which he is not ready to understand , and which might lead him astray.
A true scholar is always a student, as knowledge is a life-long pursuit. Even Prophets can learn from others. Prophet Moses though that he was the most knowledgeable about religion in his time, until God told them there was a man who could teach him certain things about the esoteric sciences. Moses, though a prophet and obviously superior in knowledge, especially of the exoteric sciences, still humbly sought knowledge from khidr, a servant of God.
The account of Moses and khidr makes it clear that even Prophets such as Moses do not possess All knowledge, for " above every possessors of knowledge is a knower."
Among the lessons we learn this story are the student's humility before the teacher, his eagerness to learn new things from the teacher, the sacrifices he can make, such as traveling far to meet the teacher, and the importance of respecting the authority of the teacher, and not engaging in polemical matters, beyond his understanding.
Etiquette towards knowledge:
This section will deal with three aspects of our attitude towards knowledge: The importance of being aware of the graduation if knowledge; the importance of judging the value is a particular discipline by its fruit; and the importance of having respect for all disciplines of knowledge.
The graduation of knowledge:
The Adab of the student requires him to respect all disciplines of knowledge while acknowledging that they exist in a hierarchy, as some disciplines are given priority over others. He should study the basics proceeding to more advanced levels.
Al- Ishfani states:
A person should not study a new subject until he has enough knowledge of it's foundations, for a flood of jumbled information can confuse him.and hamper his understanding..when God speaks of " those to whom we have given the book and they read it with due sincerity and commitment, he refers to those who are sincerity committed to the mastery of an art or science, theoretically and practically. They would proceed to the next level of study if they have mastered the previous level .
There are two implications to haqq tilawatih. The first implication is that one should recite the Quran Kareem with Tajweed , or excellence in pronunciation,but should also have a heart that is sincere and fearful of God. The second implications is that one should practice the message of the Quran Kareem. Thus, for Al Ishfani mastery of knowledge does not pertain to it's theoretical mastery, but also to it's practical application:
Knowledge should never be divorced from good deeds. Faith and good works are always combines in the Quran Kareem. We read if "those who believe and do good deeds, and we are told that" unto him ascends the good word, and it is he who exalts each deed of righteousness. It is said: " The key to sin is the speration of knowledge from action." It is also said: " Knowledge is like a foundation and action is like a building; if the building is not constructed on the foundation, it is bound to fall."
Thus, knowledge and action should not be sperated. Adab us necessarily action- oriented. It is practice that embeds virtues in the human soul. The good deeds confirms the good word; God does not accept the without the former. He is remember by th utterances of the tongue and the movements of the limbs. It is not enough for one to say, Ya Karim ( o generous one); one must also act with generosity.
The student should honour the teacher by not asking about matters irrelevant to the subject at hand. Moses asked the pious servant Khidr: " Shall I follow you so that you may teach me of the good you have been taught? He was willing to learn, but the condition Khidr placed upon him was not to question him. According to Al- Ishfani this condition does not contradict the verse: Ask those who have knowledge if you do not know. The point is not that the student should not ask questions, the point is that the student should not indulge in polemical matters which he is not ready to understand, and which might lead him astray.
A true scholar is always a student, as knowledge is life long pursuit. Even Prophets can learn from others. Prophet Moses thought that he was the most knowledgeable about religion in his time, until God told him there was a man who could teach him certain things about the esoteric sciences.. Moses, though a prophet and obviously superior in knowledge, especially of the exoteric sciences still humbly sought knowledge from Khidr, a servant of God.
The account of Moses and khidr makes it clear that even Prophets such as Moses do not possess all knowledge, for " above every possessors of knowledge is a knower."
Among the lessons we learn from this story are the student's humility before the teacher, his eagerness to learn new things from the teacher; the sacrifices he can make, such as traveling far to meet the teacher, and the importance of respecting the authority of the teacher, and not engaging in polemical matters beyond his understanding.
Etiquette towards knowledge:
This section will deal three aspects of our attitude towards knowledge: the importance of being aware of the graduation of knowledge, the importance of judging the value of the particular discipline by its fruit; and the importance of having respect for all disciplines id knowledge.
The graduation of knowledge:
The Adab of the student requires him to respect all disciplines of knowledge while acknowledging that they exist in a hierarchy, as some disciplines are given priority over others. He should study the basics before proceeding to more advanced levels.
Al Ishfani states:
A person should not study a new subject until he has enough knowledge of it's foundations , for a flood of jumbled information can confuse him and hamper his understanding. When God speaks of " those to whom we have given the book and they read it with due sincerity and commitment". He refers to those who are sincerely committed to the mastery of an art or science, theoretically and practically. They would only proceed to the next level of study if they have mastered the previous level.
There are two implications to haqq tilawatih . The first implication is that one should recite the Quran Kareem with Tajweed, or excellence in pronunciation, but should also have a heart that us sincere and fearful of God. The second implication is that one should practice the message if the Quran Kareem. Thus, fir Al Ishfani mastery of knowledge does not pertain to Kya theoretical mastery, but also to it's practical application.
Knowledge should have be divorced from good deeds. Faith and good works are always combined in the Quran Kareem. We read if those who believe and do good ascends the good word, and it is he who exalts each deed of righteousness. It is also said: " Knowledge is like a foundation, and action is like a building; if the building is not constructed in yh foundation, it is bound to fall."
Thus, knowledge and action should not be sperated. Adab us necessarily action- oriented. It ja practice that embeds virtues in the human soul. The good deeds confirms the good words; God does not accept the latter without the former. He is remembered both by the utterances of the tongue and the movements of the limbs. It is not enough for one to say, Ya Karim ; one must also with generosity.
The graduation of knowledge also implies that the student must proceed from Ken level to another, in accordance with his ability. The student should only seek the knowledge needed for his current level. Al- Ishfani illustrates this with the analogy of a traveller.
The student's duty should be to treat the various sciences like provisions that he requires die the various stages of travel. He should consume what he needs from it for each stage and do not depend on his own effort to attain perfection in a particular field. This could take a lifetime or more, and still he will not probe it's depth or reach its height.
A student travelling the path of knowledge must consume it's fruits in small servings, lest he struggle to digest what he us taught. Proper mastery of one discipline is preferable to a superficial understanding of many disciplines, as " the tree with few fruits is not useless as long as it benefits people." When it comes to learning then a measured pace is best. The part of knowledge requires a lifetime to traverse, and attempting to rush through it will only ensure that the student never arrives at true knowledge of God.
How to recognize the value of a discipline:
Any discipline is beneficial if it is directed towards the knowledge of God and the welfare of humanity, just as any discipline is harmful if it aims for more malicious ends. For example, the study of nuclear science for the development of weaponry is harmful, but it's study for the provision of electricity is beneficial. While knowledge for material benefit is fine, this is not the end of knowledge.
Al- Ishfani states that the virtues of knowledge can be recognized by " the nobility of its fruit and the authenticity of it's principles." The science of religion is more noble than the science of medicine, the former related to eternal life, whereas the later benefits temporal life. The religious sciences are to be accorded the greatest value, as together with adab and worship, they enable us to attain experimental knowledge of God. Knowledge of the practical aspects of religion, including the shariah, ethics, worship human relations, dirt marriage and penalties all deepen our understanding of God. The fruits such knowledge yields actualize ones innate human inclination towards God.
The natural and human sciences then are valuable insofar as rh y are supportive of the religious sciences. These auxiliary sciences include medicine, mathematics, logic philosophy and dialectical theology. However, they are not essential for the masses bur for the intellectually inclined. Although these are auxiliary sciences, they assist the student in the attainment of eternal happiness.
A student should not be averse to a discipline:
The fact that disciplines exist in a hierarchy of value does not justify dismissal of anybody them. " People are enemies of that of which they are ignorant. Scholars often sneer at disciplines they have not mastered. The student of Hadith might boast about his own specialization, and look down upon the student of Kalam, and vice versa. This is why students should acquire general knowledge before specializing, so they appreciate the merit of other branches of knowledge. It ja true that believers rank differently in God's view according to their station id knowledge. "They have different grades in the sight id God". And " God will raise in degrees those among you who believe and those who have been given knowledge. However, all disciplines should still respected as they all have the potential to direct us to the knowledge of God.
A wise person will never despise any type of knowledge. He will value it and be grateful to the teaches who taught it to him. Some sages have said : " We should thank our fathers who instilled in us the doubts that inspired us to seek knowledge, more than we should thank those who imparted a little knowledge to us. Without such doubts and knowledge, we would be confused and unable to acquire knowledge that can benefit us in this world and in the hereafter.
Conclusion:
A Hāfīdh student is expected to embody noble character, discipline, and humility that reflect the honor of the Qur’an they carry. Their manner should demonstrate respect toward teachers, sincerity in seeking knowledge, and consistency in worship and righteous actions. By guarding their tongue, purifying their intentions, and acting with patience and integrity, a Hāfīdh student not only preserves the words of Allah in memory but also brings them to life through behavior. Ultimately, the true mark of a Hāfīdh is not only excellent memorization, but a heart and conduct shaped by the Qur’an.