The lion of the Sunnah, the scholar, the mujahid, the ascetic, the founder of the Hanbali school of jurisprudence, and a proof between Allah and His servants upon earth, about whom Ali ibn al-Madini said: “Allah supported this religion with two men, with no third: Abu Bakr on the day of Ar-Ridah (apostasy) and Imam Ahmad on the day of the ordeal.”

Imam Al-Shafi’i also praised him, saying: “I left Baghdad without leaving behind anyone more pious, more fearful of Allah, more knowledgeable, or more learned than Ahmad ibn Hanbal.”

He is Abu Abdullah Ahmad ibn Muhammad ibn Hanbal ibn Hilal ibn Asad al-Shaybani, who shares lineage with the Prophet ﷺ through his ancestor Nizar. He was born, according to the most reliable opinion, in Baghdad in the year 164 AH. He grew up as an orphan, as his father passed away in the same year he was born. His great mother, Safiyyah bint Maymunah, took care of his upbringing, ensuring his education and memorization of the Quran. Despite being raised in extreme poverty, this did not deter him from seeking knowledge or excelling beyond the wealthy and noble of his time.

His Pursuit of Knowledge

He began studying Hadith at a young age, learning from all the scholars of Hadith in Iraq, Hejaz, and the Levants. His famous collection, Musnad Ahmad, stands as evidence of his vast learning, as he narrated from 283 Sheiks and studied under more than 400 scholars. His poverty did not stop him from traveling far and wide in search of knowledge, often walking on foot to seek it.

He learned under numerous elite Ummah scholars, among which, Imam Al-Shafi’I, Sufyan ibn ‘Uyaynah, Qadi Abu Yusuf (the student of Abu Hanifa), Ismail ibn ‘Ulayyah, Yazid ibn Harun, Abdul Rahman ibn Mahdi, and many others.

He also taught many prominent scholars, including, Abdul Malik al-Maimuni, Muhanni ibn Yahya, Ibrahim ibn Ishaq al-Harbi, and Baqi ibn Makhlad.

His Writings

Imam Ahmad authored many books, the most significant of which are:

1. Musnad Ahmad – A collection of 30,000 Hadiths.
2. Masa'il Ahmad – A record of his jurisprudential opinions.
3. Kitab al-Zuhd – A book on asceticism.
4. Al-‘Ilal wa Ma‘rifat al-Rijal – A work on Hadith narrators and their reliability.

Imam Al-Shafi’i described him as: “Ahmad is an imam in eight qualities: an imam in Hadith, an imam in jurisprudence, an imam in language, an imam in the Quran, an imam in poverty, an imam in asceticism, an imam in piety, and an imam in the Sunnah.”

The Great Ordeal

Imam Ahmad faced a severe trial during the reign of Caliph Al-Ma'mun, when the Mu‘tazilites promoted the doctrine that the Quran was created. The caliph forced scholars to accept this belief under threat of punishment. Imam Ahmad led those who stood firm against this heresy. He was imprisoned, whipped, and brutally tortured, yet he remained steadfast in his faith. Three successive caliphs—Al-Ma'mun, Al-Mu‘tasim, and Al-Wathiq—attempted to break him, but he refused to compromise his belief in the eternal and uncreated nature of the Quran.

His endurance in this ordeal made him a symbol of resilience and monotheism. The ordeal lasted twenty years, until Caliph Al-Mutawakkil came to power and ended the persecution. Imam Ahmad’s steadfastness remains an example of how scholars should stand firm in the face of tyranny and deviation.

His Piety and Humility

Imam Ahmad set an extraordinary example in asceticism and devotion. He refused gifts from rulers, fasted frequently, and prayed between Maghrib and Isha and throughout the night until dawn. He preferred solitude with Allah, saying: “I found that solitude is more comforting for my heart.”

Despite his high status, he despised and avoided fame and advised others to do the same. His student Al-Marothi narrated that he once said: “Tell Abdul Wahhab to keep his name unknown, for I have been tested with fame.” Even with his status as a scholar, he remained deeply humble. Once, when a man said to him, “May Allah reward you for your service to Islam,” Imam Ahmad replied: “May Allah reward Islam for me! Who am I, and what am I?”

His Kindness and Forbearance

He was fond of the poor, speaking only when necessary. He was reserved in speech, deep in contemplation, and distinguished by his good character. He was patient, humble, gentle, and forbearing, yet he would become intensely angry when the sanctities of Allah were violated.

He faced hardships with unwavering steadfastness and unshakable determination. Imam Al-Dhahabi said about him: “He is truly the Imam, truly the one who was tested, and truly the one who upheld Allah’s command during the ordeal.”

He was among the scholars most devoted to seeking knowledge, and nothing prevented him from traveling in pursuit of it. This is reflected in his famous saying: “With the inkwell until the grave.”

He was also known for his tolerance and forgiveness. Despite the pain and torture he endured during the ordeal of the Quran’s createdness, when asked about those who had tortured him, he responded: “Whoever has spoken ill of me, I have pardoned him—except for an innovator.”

Ibn al-Qayyim praised this trait, saying: “One of the most astonishing things about Imam Ahmad demonstrating his forbearance and forgiveness toward those who harmed him, what he used to say: 'I have never seen anyone as patient as Ahmad.'”

His Death and Legacy

Imam Ahmad passed away in Baghdad in 241 AH. His funeral was one of the largest in history, attended by hundreds of thousands. It is reported that on the day of his death, twenty thousand Jews, Christians, and Zoroastrians embraced Islam. The city of Baghdad witnessed an unprecedented public mourning, attended by different religions. Estimates suggest that his funeral was attended by 800,000 men and 60,000 women.

May Allah have mercy on this great scholar, who sacrificed his life for the truth, “If it were not for him and his sacrifice, Islam would have perished.” as Ishaq ibn Rahwayh said.

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1. Al-Mubdi‘ fi Sharh al-Muqni‘ by Ibn Muflih
2. Siyar A‘lam al-Nubala’ by Imam Al-Dhahabi
3. This is How the Righteous Were by Khalid Al-Husainan
4. The Biography of Imam Ahmad ibn Hanbal by Dr. Tariq Al-Suwaidan
5. History of Baghdad by Al-Khatib Al-Baghdadi

The believers rejoice at Allah's victory, raising their voices with takbir (Allahu Akbar “Allah is the greatest”) as an expression of genuine happiness for Allah’s support of those striving in His cause. Various evidence confirms its permissibility, even recommending it, based on the actions of the Prophet ﷺ and his noble companions. Some examples include:

1. The Prophet's Takbir Upon the Death of Abu Jahl in Badr:
   The Prophet ﷺ said takbir when he learned about the killing of Abu Jahl during the Battle of Badr. Ahmad narrated in his Musnad from Ibn Mas'ud, who said: “I came to the Prophet ﷺ on the day of Badr and said, 'I have killed Abu Jahl.' He asked, 'By God than Whom there is no god' I replied, 'By Allah, God than Whom there is no god.' He repeated it three times, then said: 'Allahu Akbar! Praise be to Allah who has fulfilled His slave and defeated the confederates alone. Lead me to him.' We went to see him, and when the Prophet ﷺ saw his body, he said: 'This is the Pharaoh of this nation.'”
2. The Prophet’s Takbir Upon Victory in Khaybar:
   The Prophet ﷺ announced his victory in the Battle of Khaybar by raising his voice in takbir out of joy and happiness. Al-Bukhari and Muslim narrated from Anas: “The Messenger of Allah (ﷺ) raided Khaibar. One morning we offered prayers in the darkness of early dawn (near Khaibar). Then the Messenger of Allah (ﷺ) mounted (his horse). Abu Talha mounted his and I mounted behind Abu Talha on the same horse. The Prophet of Allah (ﷺ) rode through the streets of Khaibar and (I rode so close to him) that my knee touched the thigh of the Prophet of Allah (ﷺ). The wrapper got aside from his thigh, and I could see its whiteness. When he entered the town, he said: God is Great. Khaibar shall face destruction. When we descend in the city-square of a people, it is a bad day for them who have been warned (and have not taken heed).”
3. The Prophet’s Takbir Rejoicing Over His Companions’ Victory Over Shaytan’s Whisperings:
   Abu Dawud narrated in his Sunan from Ibn Abbas: “A man came to the Prophet (ﷺ) and said: Messenger of Allah! one of us has thoughts of such nature that he would rather be reduced to charcoal than speak about them. He said: Allah is Most Great, Allah is Most Great, Allah is Most Great. Praise be to Allah Who has reduced the guile of the devil to evil prompting.”
   This hadith illustrates that some companions had some Shaytan’s whisperings but refrained from discussing them due to their strong faith, which delighted the Prophet ﷺ.
4. The Prophet’s Takbir Upon the Birth of Abdullah ibn Abi Talhah:
   Ahmad narrated in his Musnad from Anas ibn Malik: “When Um Sulaim gave birth to a child, I carried him to the Prophet ﷺ and said, ‘O Messenger of Allah, Um Sulaim has given birth to a boy.’ He said, 'Allahu Akbar, what did she give birth to?' I replied, 'A boy.' He said, 'Praise be to Allah.' He then said, 'Bring him to me.' I handed him to the Prophet ﷺ, and he rubbed his palate with dates (tahnik).”
5. The Companions’ Takbir Upon the Prophet’s Glad Tidings of Paradise:
   Al-Bukhari narrated from Abdullah ibn Mas'ud saying, “We were with the Prophet ﷺ, and he said: By Him in Whose Hands my life is, hope that you will be one-fourth of the people of Paradise. We shouted: Allahu Akbar! He added: I hope that you will be one-third of the people of Paradise. We shouted: Allahu Akbar! He said: I hope that you will be half of the people of Paradise. We shouted: Allahu Akbar!”
6. The Prophet’s Reception in Madinah During His Migration:
   Ahmad narrated in his Musnad from Al-Bara' ibn ‘Azib regarding the migration: “Abu Bakr said: The The Messenger of Allah (ﷺ) and I continued on our way until we came to Madinah, where the people met him. They came out on the road and on the roofs, and a lot of servants and children crowded the road saying: Allahu Akbar, the Messenger of Allah (ﷺ) has come, Muhammad has come.”
7. Haram ibn Milhan’s Takbir Upon Being Fatally Stabbed:
   Al-Bukhari narrated in his Sahih from Anas: “The Prophet (ﷺ) sent seventy men from the tribe of Bani Salim to the tribe of Bani Amir. When they reached there, my maternal uncle (Haram ibn Milhan) said to them, ‘I will go ahead of you, and if they allow me to convey the message of Allah's Messenger (ﷺ) (it will be all right); otherwise you will remain close to me.’ So he went ahead of them and the pagans granted him security But while he was reporting the message of the Prophet (ﷺ), they beckoned to one of their men who stabbed him to death. My maternal uncle said, ‘Allah is Greater! By the Lord of the Ka`ba, I am successful.’”
8. A Companion’s Takbir Upon Learning About Flexibility in Religious Matters:
   Muslim in his Sahih and Abu Dawud (with the latter’s wording) narrated from Ghudayf ibn al-Harith: I asked Aisha: Have you seen the Messenger of Allah (ﷺ) washing (because of defilement) at the beginning of the night or at the end? She replied: Sometimes he would take a bath at the beginning of the night and sometimes at the end. Thereupon I exclaimed: Allah is most Great. All Praise be to Allah Who made this matter accommodative. I again asked her: What do you think, did the Messenger of Allah (ﷺ) say the witr prayer (additional prayer after obligatory prayer at night) in the beginning of the night or at the end? She replied: Sometimes he would say the witr prayer at the beginning of the night and sometimes at the end. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter accommodative. Again I asked her: What do you think, did the Messenger of Allah (ﷺ) recite the Qur'an (in the prayer) loudly or softly? She replied: Sometimes he would recite loudly and sometimes softly. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter flexible.
9. Uthman’s Takbir When Besieged, Bearing Testimony to the Prophet’s Glad Tidings of His Martyrdom:
   At-Tirmidhi and An-Nasa'i (authenticated by Al-Albani) narrated from Thumamah bin Hazn Al-Qushairi: “I was present at the house when 'Uthman looked out over them and said: 'I adjure you by Allah and by Islam, are you aware that when the Messenger of Allah was atop Thabir -the Thabir in Makkah- and with him were Abu Bakr, 'Umar and myself, the mountain shook, and the Messenger of Allah kicked it with his foot and said: Be still, Thabir, for upon you are a Prophet, a Siddiq and two martyrs?' They said: 'By Allah, yes.' He said: 'Allahu Akbar! They have testified for me, by the Lord of the Ka'bah' -i.e., that I am a martyr.”

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The Palestinian preacher and writer Haidar Quffa, in his book “The Contemporary Muslim Woman: Commitment and Dawah,” discusses personal experiences during his travels. He reflects on the state of women adorned with makeup and revealing attire on a flight he was on and describes how he indirectly advised and guided them. He later addressed Muslim women directly through this book, offering a roadmap for moving from ignorance to the light of Islam.

The book, published in 1408 AH / 1988 CE, highlights the virtues promoted by Islam, emphasizing that this religion is not merely about appearances or superficial manners. Instead, it is a comprehensive system of ethical values that translate into real-life actions. Among these virtues are truthfulness, trustworthiness, keeping promises, cheerfulness, generosity, humility, attentive listening, and valuing others—traits that capture hearts and ears alike.

Quffa elaborates on the Muslim woman’s relationship with the Quran, encouraging its recitation, memorization, and practical implementation of its rulings, commandments, and prohibitions. He reminds every Muslim man and woman of the importance of understanding and reflecting upon Allah’s ayahs, studying the Quran’s rulings, and adhering to them. This adherence involves two dimensions, temporal commitment as regularly reading the Quran daily and practical and intellectual commitment , applying its teachings and making it the guiding principle of one’s life and decisions.

The author asserts that a Muslim woman should be a Quranic woman, with the Quran shaping every aspect of her life—her speech, attire, adornment, and actions—so that she becomes known among people for this distinct character. He affirms that this is achievable for anyone who sincerely seeks goodness and dedicates their intention to Allah.

Regarding the woman’s relationship with the Sunnah of the Prophet ﷺ, Quffa delves into its significance and emphasizes imitating the Prophet’s example. He warns against hypocrites and those who cast doubt on the Sunnah. He suggests several approaches to strengthen this relationship:

1. Investigating the origins of customs and traditions.
2. Following the example of the Prophet ﷺ without procrastination.
3. Encouraging others to adhere to the Sunnah.

He stresses that the Sunnah, alongside the Quran, should govern all aspects of human life.

In the section titled “Your Duty towards Islam” the author highlights the primary mission of human beings on earth: worshiping Allah, calling others to Him, spreading Islamic values, encouraging adherence to them, combating wrongdoings and misguidance, and not evading responsibility. He calls on women to be proactive, never despairing of reform, and tirelessly promoting virtue.

Quffa, the member of the International Union of Muslim Scholars and the World Association of Islamic Literature, underscores the importance of winning hearts and freeing them from the false allure of materialism. He urges Muslim women to fulfill their dawah duties by using wisdom and kind advice. This includes utilizing gifts, visits, and personal example in calling others to Allah, promoting modesty, confronting immodesty, and correcting the flaws of their peers with gentleness and humility. He encourages women to endear others to goodness and modesty while asking Allah for sincerity in their efforts.

The author poses the question, “Are you alone on this path?”, and answers that the path of dawah is difficult and long, yet its reward is immense. He emphasizes that calling to Allah is not the sole responsibility of men but a duty for women as well. He encourages Muslim women to expand their dawah efforts and attract others, ensuring that they persevere with sincerity and dedication despite obstacles like rejection, indifference, or resistance. The goal is to transform society into the ideal Islamic community.

Quffa also discusses aspects of modern life that originate from the West—elements that neither align with Islamic values nor reflect the traditions of Muslim societies. He points out the consequences of this cultural and intellectual invasion, such as the erosion of identity, the promotion of strange fashion trends, revealing clothing, and bizarre hairstyles. These are marketed through massive advertising campaigns, leading to weakened resistance among women and diminishing the ability of men to curb these influences. Consequently, social norms have unraveled, and moral breaches have widened.

The book warns of the Zionist agenda behind promoting immodesty and moral decay. It highlights the dangers of television, cinema, theater, sports, and other distractions that cause people to neglect their prayers, waste their time, and lose focus on the remembrance of Allah. These distractions not only hinder people from fulfilling their worldly and religious duties but also actively divert them from the path of righteousness.

In the final section, titled “A Dynamic Cultural Methodology,” Quffa outlines several steps to guide the contemporary Muslim woman toward achieving the balance between commitment and dawah. These steps include:

1. Spiritual Development: Purifying the soul through consistent prayer, fasting, remembrance of Allah, supplication, seeking forgiveness, performing night prayers, and self-accountability.
2. Intellectual Growth: Educating oneself and nurturing the mind with beneficial and useful knowledge, staying informed about one’s surroundings, family, and community.
3. Active Application: Implementing Islam in all aspects of life, broadening the scope of reform, and calling others to Allah. This includes attracting new women to the path of righteousness and strengthening the field of commitment and dawah.

By embodying these qualities, the contemporary Muslim woman can become a role model, a source of inspiration, and a driving force for her community toward the path of truth, goodness, and success.

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The human intellect holds a significant place in the Quran and the Sunnah, contrary to what Islam's enemies propagate. These critics claim that Islam is rigid and that this rigidity has led Muslims to lag behind in the advancement of human civilization. They deliberately ignore the periods of prosperity in Islamic civilization, which dominated the world for centuries and illuminated it with its civilizational and historical achievements.

Regarding the value and status of the intellect in Islam and efforts to teach Quranic sciences, “Al-Mujtama” had this interview with Prof. Dr. Abdel Fattah Khidr, Dean of the Faculty of Quranic Sciences at Al-Azhar University in Tanta (North Cairo), former Dean of the Faculty of Fundamentals of Religion in Menoufia, and Professor of Tafsir and Quranic Sciences.

First, what is the meaning and importance of the intellect in Islam as the basis for honor and responsibility?

– Linguists define the intellect as restraint and retention, derived from tying a camel with a tether, and restraining oneself from disgraceful speech and actions. It is the opposite of ignorance because the intellect is a means of acquiring and accepting knowledge. It is the reason for the honor bestowed upon Adam and his descendants and is linked to responsibility and accountability, as it is the tool for perception and discernment, distinguishing humans from other creatures. Allah says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Israa: 70) Therefore, there is no responsibility or accountability for the insane. Islam's emphasis on the intellect is evident as it is one of the five necessities that must be preserved due to its great importance in the life of the human being honored by Allah.

In response to those who claim that Islam opposes and marginalizes the intellect, how does the Quran emphasize the importance of the intellect?

– The root "عقل" (intellect) and its derivatives appear 49 times in the Quran. Grammarians note that in all occurrences, it appears as a verb, not a noun, in both present and past tenses. It appears once in the plural speaker form and the singular present tense and 24 times in the plural form addressing people, and 22 times in the past plural form. Additionally, the Quran uses various synonymous terms for intellect, such as heart, intelligence, mind, understanding, reason, insight, perception, and others.

This is from a numerical or statistical perspective, what meanings do the root "عقل" and its derivatives convey in the Quran?

– Quranic studies confirm that the root "عقل" appears in the Quran with various meanings, primarily related to knowledge, understanding, contemplation, and comprehension. These are the most frequent meanings. "عقل" can also mean the heart that understands Allah's signs and reflects on His creation and greatness. It can imply restraint from something and following the truth, as well as criticism and rebuke for those who do not follow the truth. This underscores the intellect's significant status in the Quran as the basis for responsibility; without it, there is no accountability. For example, Allah says, “Say, 'Observe what is in the heavens and earth.' But of no avail will be signs or warners to a people who do not believe.” (Yunus: 101) and “So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.” (Al-Hajj: 46)

Some may argue that famous scientists have no religion and some have declared atheism. Why hasn't their intellect led them to Allah, the Creator? What is your response?

– Although Islam encourages people to use their intellect, there is a difference between intellectual brilliance and the gift of guidance. Worldly success is given to those Allah loves and those He does not, but faith is given only to those He loves. Despite the Prophet Muhammad's intense love for his uncle Abu Talib, a wise man of the Quraysh, he could not guide him to faith. Allah revealed about this: “Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.” (Al-Qasas: 56) Moreover, neglecting the gift of intellect places a person lower than animals. Allah says, “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.” (Al-Anfal: 22) and “And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.” (Al-A’raf: 179) Allah warns against neglecting the intellect as it leads to Hell fire: “And they will say, 'If only we had been listening or reasoning, we would not be among the companions of the Blaze.'” (Al-Mulk: 10)

What about the intellect in the Prophetic Sunnah?

– There are many authentic hadiths about the intellect. Some declare a legal ruling, such as the suspension of responsibility for three types of people, including the insane. The Prophet (peace be upon him) said: “The Pen has been lifted from three; from the sleeper until he wakes up, from the crazy - or insane- one until he comes back to his senses, and from the minor until he grows up.” This confirms that the intellect is the basis for religious responsibility as it enables understanding of divine revelation and the Creator's commands and prohibitions.

Other hadiths praise those who possess intellect and wisdom. The Prophet said to Ashaj Abdul-Qais: “You possess two qualities that Allah loves. These are clemency and tolerance.” Imam al-Nawawi said: Clemency means intellect, and tolerance means patience and not rushing.

There are hadiths linking the intellect to some acts of worship. How so?

– There are many prophetic hadiths that illustrate the relationship between acts of worship and the intellect. One of these is narrated by Abu Mas'ud Al-Ansari, who said: The Messenger of Allah (ﷺ) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Stand in straight rows and do not differ among yourselves, or else your hearts will differ due to disaccord. Let those be nearest to me who are mature and endowed with understanding (of the religion), then those who are nearest to them in these respects and then those who are nearest to them.”

Imam An-Nawawi said: “Those who are mature are the intelligent ones, and it is also said that they are the adults. Understanding refers to intellects.”

One of the companions asked: “O Messenger of Allah, inform me about that which takes me near to Paradise and draws me away from the Fire (of Hell).” He (peace and blessings be upon him) told him to “worship Allah, without associating any partners with Him; establish the prayer; pay the zakat; fast in Ramadhan; and make the pilgrimage to the House, treat others as you would like to be treated, and dislike for others what you would dislike for yourself.”

The Messenger of Allah (peace and blessings be upon him) did not enforce the punishment for adultery on Ma'iz ibn Malik Al-Aslami until he had verified the soundness of his mind from his people, after turning him away multiple times. He asked them: “Do you know if there is anything wrong with his mind.” They denied of any such thing in him and said: “We do not know him but as a wise good man among us, so far as we can judge.”

Intellect and knowledge are two sides of the same coin; thus, the loss of knowledge is linked to undervaluing intellect. Are there hadiths that confirm this?

– Yes, there are several. For example, the Prophet advised Abu Dharr al-Ghifari: “O Abu Dharr, listen carefully to what I am going to tell you: A Muslim man having a Nanny is better for him than a mountain of gold like Uhud that he leaves behind. O Abu Dharr, pay heed to what I am telling you: On the Day of Resurrection, those who have much wealth (in this world) will be the least rewarded (in the Hereafter) except those who do like this and like this (i.e., spend their money in charity). Be sensible, O Abu Dharr, to what I am telling you: Blessing is in the forelocks of horses until the Day of Rising.”  

In another instance, a companion asked the Prophet for brief counsel to comprehend. The Prophet said: “Do not get angry.” And repeated it. Anas bin Malik also noted that the Prophet would repeat his statements three times to ensure comprehension.

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The Islamic civilization distinguished itself by emphasizing the discipline and education of children. Many parents even hired tutors and educators for their children. Ibn Qutaybah mentioned in ‘Uyoon al-Akhbar that Utbah ibn Abi Sufyan said to his son's tutor: "O Abd al-Samad, let your correction of my son be like your correction of yourself, for their faults are tied to yours. What they consider good is what you deem good, and what they consider bad is what you deem bad. Teach them the ways of the wise and the manners of the cultured. Warn them through me and discipline them without me, and be to them like a doctor who does not hasten with medicine until he knows the illness. Do not rely on an excuse from me, for I have entrusted their upbringing to your competence." ⁽¹⁾

The following outlines what a teacher must do towards their students:

First: The pursuit of teaching for the sake of Allah

The dedication to teaching sincerely for Allah's sake is more likely to bring reward and compensation. Ibn al-Sam'ani mentioned that Shaykh Abu Mansur al-Khattab was seen in a dream after his death and was asked, "What did Allah do with you?" He replied, "He forgave me because of teaching children the Opening of the Book (Al-Fatiha)." ⁽²⁾

Second: Kindness and mercy towards students

Allah says: "So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you." (Al-Imran: 159). In Sahih Muslim, Mu'awiyah ibn al-Hakam al-Sulami narrated: While I was in Salat with Messenger of Allah (ﷺ), a man in the congregation sneezed and I responded with: 'Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?" Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (ﷺ) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an,"

Third: Setting an example

The student imitates the teacher’s actions before their words, and often copies them without realizing it. Utbah ibn Abi Sufyan used to say to his son’s tutor: "Let your correction of my son be like your correction of yourself, for their faults are tied to yours. What they consider good is what you deem good, and what they consider bad is what you deem bad." ⁽³⁾

Fourth: Creating curiosity and stimulating interest

A teacher must excite their students’ interest without overwhelming them to the point of boredom. In Sahih al-Bukhari and Muslim, Abdullah ibn Mas'ud narrated: "The Prophet (ﷺ) used to take care of us in preaching by selecting a suitable time, so that we might not get bored."

Part of stimulating interest is introducing the student to areas of knowledge that they need and will benefit from in this world and the Hereafter. The Sunnah provides many examples of this. In Sahih Muslim, Abu Hurairah narrated that the Messenger of Allah (peace and blessings be upon him) said: "Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?" The Companions said; "Certainly, O Messenger of Allah." He (ﷺ) said, "Performing the Wudu' thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As- Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat."

Similarly, in Sunan al-Tirmidhi, Abu Darda' narrated that the Messenger of Allah (peace and blessings be upon him) said: “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering God.” There are many other such methods to arouse curiosity and interest.

Fifth: Variety in teaching methods

A teacher should not always stick to one way of presenting topics. They should vary their methods. Sometimes teaching through lectures, other times through debates, discussions, questions and answers, or stories and examples, so students do not get bored and instead enjoy the different teaching styles.

Sixth: Expanding answers to students' questions when beneficial

If a student asks a question, the teacher should answer it and expand the answer if they see the student would benefit from the additional information.

Abu Hurairah narrated that a man told God’s messenger that he sailed on the sea taking a small quantity of water with him. As he would suffer from thirst if he used this for ablution, he asked whether he might use sea water for that purpose, and received the reply, “Its water is pure, and what dies a natural death in it is lawful food.” The man had asked about ablution with seawater, but the Prophet added to the answer by mentioning something that would benefit the man as a frequent sea traveler.

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(1) ‘Uyūn al-Akhbār by Ibn Qutaybah (2/182)

(2) Shadharāt al-Dhahab fī Akhbār man Dhahab by Ibn al-‘Imād al-Ḥanbalī (5/418)

(3) ‘Uyūn al-Akhbār (2/182)

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