Today we will continue our discussion regarding The Treatise of Rights by Imam Zayn Al-Abidin (AS). We will discuss the Right of the Trainer through Knowledge. Regarding this, the Imam (AS) has said:

And the right of the one who trains you through knowledge is venerating him, and respecting his meetings, and listening well to him, and being responsive to him, and helping him for yourself in the knowledge that you need by freeing your mind for him, and presenting your understanding to him, and purifying your heart for him, and fixing your eyes on him by means of abandoning leisures and diminishing lust.

And you should know that regarding what he teaches you, you are considered as his messenger to teach when you meet the ignorant ones. Therefore, it is binding upon you to render on his behalf properly, and not cheat in the fulfillment of his mission, and strive to deliver what you undertake. And there is no power but in God.

We can therefore summarize the following rights of teachers as expressed by Imam Sajjad :

1 - Respecting our teacher

2 - Seeking our teacher’s help in acquiring knowledge

3 - Getting whole-heartedly prepared to attend our teacher’s lectures

4 - Not raising our voice over our teacher’s voice

5 - Not responding to questions that others ask him before he does

6 - Not talking with others while we are in the presence of our teacher

7 - Not gossiping about anyone

8 - Defending our teacher if someone speaks bad of him

9 - Covering up the faults of our teacher

10 - Advertising our teacher’s nobility

11 - Not associating with our teacher’s enemies

12 - Not acting as an enemy towards his friends

Islam is a complete code of life, which is covering all areas of daily life and providing guide lines to the followers what to do? and how to do it? in a particular situation. It provides the complete solution how to handle the problem. Islam is a religion, which has awarded the status of prophet to the teachers and has given a number of commands about the rights of the teachers. It is written in the Holy Quran, Surah An-Noor aayah 63:

“Do not make the calling of the teacher among you as you are calling one of another.”

The verse confirms the status of a teacher in a society, and the way Islam has given teachers a respectable place in society.

Faithful teachers who enjoy good traits occupy a high position in the society because of the appreciative efforts they exert for educating and supplying individuals with knowledge and moralities. Besides, they are the pioneers of culture and guides of the coming generation. On account of that, they must enjoy definite rights against their students. First of all, students must respect their teachers in the same way as they respect their fathers so as to express their appreciation to them.

Imam al-Baqir (AS) said: “He who teaches an item of knowledge that leads to the right guidance will be having the same rewards of them who apply that item to themselves, without any decrease in their rewards. And he who teaches an item of deviation will be having to burden the same punishment that is decided for those who practice such an item without any decrease in their punishment.”

Imam Al-Sajjad emphasizes on the fact that students must appreciate their teachers’ efforts and reward them by means of showing gratitude and respect and following their recommendations. They also must pardon and neglect any situation of strictness or discipline that are intended for their good educationally and morally.

In Islam knowledge is seen is obviously regarded in a high manner. The value of knowledge is clear to all. Everyone values knowledge, and is naturally humble to those who possess it. The Prophet of God who was the seal of the Prophets is told to read in the very first instance of receiving divine revelations:

"Read! In the name of thy Lord and Cherisher, Who created…” [The Holy Qur’an, al-‘Alaq 96:1]

Then the subject of teaching the use of the pen is revealed:

"… He who taught (the use of) the Pen. Taught man that which he knew not.” [The Holy Qur’an, al-‘Alaq 96:4-5]

It is very important to notice that the very first instance of revelation of divine teachings is about reading, teaching, the pen, etc. This shows that it is teaching and knowledge that can elevate man from the lowest ranks to the highest positions, and finally approach the threshold of God. The Holy Qur’an asks man’s conscience to judge about knowledge:

“Say: Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.” [The Holy Qur’an, al-Zumar 39:9]

There is a very important narration from the Prophet (PBUH), in it he says:

“Visiting the knowledgeable people is more loved by God than seventy circumambulations of His Holy House, and more excellent than performing seventy Hajj and ‘Umrah (obligatory or recommended) pilgrimages that are approved and accepted. God will raise the status of the one who visits knowledgeable people seventy degrees, and send down mercy upon him and the angels will bear witness that Heaven is guaranteed for him.”

The Prophet (PBUH) has also said:

“No believer sits with a scholar for an hour but that his Lord, the Exalted, the High, calls out to him: You sat with My beloved. I swear by My Majesty and Honor that I will make Heaven your abode. There are no obstacles for this.”

From this we can clearly tell the immense magnitude and the effects of sitting with and visiting knowledgeable individuals. Both the student and the teacher are promised heaven.  This reward is only meant for the teacher and the student who have pure intentions and work for God’s sake.

Imam Jawad (AS) has said:

“Whoever listens to a speaker has worshipped him. If the speaker is from God, (and is teaching divine things,) then the listener has worshipped God. But if the speaker speaks through the tongue of Satan (and is saying evil things,) then he has worshipped Satan.”

Here the Imam (AS) emphasizes and stresses the fact that what we hear can be so influential on ourselves.

In the Holy Quran it says:

“Then let man look at his food (and how We provide it): For that We pour forth water in abundance, and We spilt the earth in fragments, And produce therein corn.” [The Holy Qur’an, ‘Abasa 80:24-27]

Now if were to read this verse we would conclude that it’s talking about food and what we eat. But if we were to analyze and read the narrations of the Imams we would conclude something else. the Immaculate Imams have interpreted them to refer to our spiritual food. The late Faydh al-Kashani reported in his Tafsir-i-Safi, that Imam Baqir was asked about the meaning of “then let man look at his food”. The Imam replied: “By ‘his Food,’ it is meant knowledge. One must be careful where he gets it from.”

Faydh al-Kashani then goes on to say: “There are two types of food - food for the body and food for the mind. This is because we are composed of the body and the spirit. Man should think about how food is produced. It rains, the earth gets soft, and seedlings emerge. Man should also think about his food for the mind. He should ponder over how knowledge is revealed in the lands of the Prophets to the hearts of the Prophets, and how the minds of those who are ready to become educated receive this descended revelation and blossom.”

Imam Sadiq quoted on the authority of Imam Ali :

"The rights of a scholar include the following: You should not ask him too many questions, You should not take hold of his cloak. When you go to see him and there are some people with him, greet them all and give him especial greetings. Sit in front of him, and do not sit behind him. Do not wink, or point with your fingers. Do not keep saying ‘So and so said’, in opposition to what he has said. Do not get upset if you have to wait a while to talk with him, since his case is similar to the case of a palm tree, that is, you have to wait for a while before you can get some dates.”

We can tell that from the Quranic verses and the narrations that in Islam teachers are regarded in a very high manner. Many narrations even go as far as describing them as parents. This is evident through the words of Alexander.

Once he was asked why he used to respect his teacher in a way better than his respecting his father. He answered: “My father is the founder of my transient life while my teacher is the founder of my changeless life.”