Introduction to Howzah Studies

Summary

Howzah studies are comprised of several fundamental subjects that enable to lay the
foundation of knowledge upon which a learner begins the endless journey. A journey that is
in-fact a path of self-knowledge. A path of self-purification with an ultimate goal of
achieving happiness and meeting The Beloved.
The subjects are not limited to but are inclusive of following topics
1. Quranic Sciences & its principles
2. Principles of narrations & narrators
3. Logic
4. Principles of Islamic Jurisprudence
5. Arabic language
6. Jurisprudence
7. Theology & Philosophy
8. Ethics

Failure of current worldly affairs & socioeconomic systems, common people have developed
quest to search for super-natural being, to find peace in their life and to understand the
purpose of life. This has signified the importance of the subject of ‘Irfan’ and ‘way-faring’.
Current social networking apps and means are filled with discussions the surround this
topic.

A systematic study in Howzah system helps student gain three levels of knowledge. It takes
about 15-20 years in completing Howzah studies which leads to the highest status called
‘mujtahid’. The levels of knowledge include

a. Muqaddimaat (beginners)
b. Sutooh (intermediary)
c. Ijtihad (expert)

Following section deals with brief description of contents studied in each subject.

1. Quranic Sciences and its Principles

This subject deals with the final words of Allah named ‘Quran’ which in
written form is called ‘suhuf’. Quran was descended upon the heart of Prophet
Muhammad (PBUH&P) through arch-angle Gabriel (as). It is said to have been either
revealed & descended in as whole in one night (Layla-tul-Qadr) or revealed in one
night but then gradually descended according to the requirements and causes during
the era of prophethood. Therefore, while interpreting Quran, several writers have
taken into account the causes of descent of each and every Ayah. However, it has
 been suggested through holy chain of narrations that best interpretation of Quran is
through Quran. In the contemporary era, Agha Tabatabaei is known to have used
this method (Quran interpretation by Quran) with inclusion of philosophical
discourse. Unfortunately, it is not humanely possible to understand, interpret and
dig out the gem in Quran except by a pure and infallible being.
It may be right to suggest that Quran being a ‘miracle’ could not be just
interpreted in written form i.e. theoretical. Its interpretation must be practical,
visible, self-evident & live as Quran is living being.
Quran is such a hidden treasure that it covers everything from past, present
and future. Therefore, it is timeless and limitless since, it has come from One who is
beyond the perceived boundaries of time and place.
Having said above, we can never think to belittle the methods, modes & laws
learnt, developed and refined by the great ulama, urafa & ayatollah (of past and
present time) for the interpretation of Quran.

2. Principles of Narrators & narrations

It is very important to learn the narrations for these help us understand
religion and its laws which act as guide in our daily affairs. However, followers of
satan have introduced several fabrications in narrations & narrators. This subject
helps understand the methods used to differentiate the true narrations from
fabricated ones and firm narration from weak ones. This is done through study of
links, texts & narrators themselves.

3. Logic
This subject is key in understanding, developing and deducting laws of
religion and laws in religion.

4. Islamic Jurisprudence & its principles

This subject provides knowledge & methods required to deduct Islamic laws
which are required to be mastered to become mujtahid. Mujtahidins are key for
guidance in personal & societal justice.

5. Theology & philosophy

Theology is the study of Islamic belief system and it may have in the past that
theology was studied separately from philosophy but since the advent of theosophy
both subjects may be considered inter-related to each other.

6. Ethics
This subject covers personal traits and ethics & moral values that govern the
society.

Having discussed the brief purpose & elements of Howzah studies, it is important to
contemplate further as to what drives us to gain knowledge and the significance of
gaining knowledge.

Human beings have been blessed with several traits which drive him to acquire
knowledge. These traits are not limited to but include
a. Innate sense – Human being have been blessed with innate sense to acquire
knowledge. Even a new born child using this innate sense learns by itself to sit,
crawl, walk, feel objects and develop concepts. This is the most amazing trait for
a child who does not know how to feed himself, clean himself but still knows that
he needs to know more & more.
b. Curiosity – Humans are always curious to know about things which are unknown
c. Progression – we always have desire to progress in life. This progression is
dependent upon gaining knowledge.
d. Goals oriented – Human being set goals in life. These goals are different at
different stages of life. However, each goal requires us to acquire more
knowledge.
e. Competitive nature – We have innate desire to be better than our peers and
certainly better than our forefathers. This drives us to make effort to acquire
more knowledge
f. Perfection – Human beings desire to be perfect in every field of life. This is not
possible without making effort to gain knowledge.

Other reasons which drive human being to gain knowledge include obeying God’s
order, in hope of reward, in hope of reaching Jannah or simply for the sake of Allah.

There are many ayah in Quran and several narrations from Prophet Muhammad
(PBUH&P) and holy imams which emphasize the importance of knowledge, rewards
and status of seeker of knowledge.
Few examples are mentioned below

ِ ‫ق ُلْ هَلْ يَ ْست َِوي الَّ ِذينَ يَ ْعلَ ُمونَ َوالَّ ِذينَ اَل يَ ْعلَ ُمونَ إِنَّ َما يَتَ َذ َّك ُر أُوْ لُوا اأْل َ ْلبَا‬
1. ‫ب‬
Say: "Are those equal, those who know and those who do not know? It is those
who are endowed with understanding that receive admonition.”

ِ َ‫َو َما يَ ْست َِوي اأْل َ ْع َمى َو ْالب‬

2. ‫صي ُر‬
35:19 “The blind and the seeing are not alike;”

3. ‫َوقُل رَّبِّ ِز ْدنِي ِع ْل ًما‬

“And say: Lord! Advance me in knowledge."

The Prophet (S) said:

4. “Acquiring knowledge is an obligation for every male and female Muslim.

Certainly Allah loves those who have a desire for knowledge.”

5. “Allah eases the path (of those seeking knowledge) to Paradise.”

6. “If a person dies while seeking knowledge for the sake of Islam's survival, then in
Paradise there will only be a difference of one level between him and the
Prophets (a.s.).”
All above mentioned statements only increase the zeal and zest of the seeker of
knowledge. However, there is a difference in knowing religion and having true
knowledge of religion. It may be said that many of us have knowledge of religion
but does learning by rote about Islamic history or acquiring skills to deduct laws
and learning Arabic language etc truly means acquiring knowledge?

Knowledge has been termed as ‘Nur’ which descends on the hearts of

whomsoever Allah wishes.

In order to achieve this status of the knower, we must acquire certain ethics &
traits. These ethics can be divided into three categories

a. Personal ethics: This included do’s and don’t’s in personal life. Firstly, the
intention must be pure and only for sake of achieving Allah’s pleasure and
nearness. Secondly, we must have self-control. The Nur of knowledge may
not descend upon us unless we control our physical desires within the limits
proscribed by religion. For example, it has been narrated that when Allah
wishes to guide someone, He bestow upon him the traits of control on sleep,
speech & appetite. Thirdly, we must also acquire traits of piety, patience &
constant state of thankfulness in order to get exponential reward from Allah.
Learning should also make us more humble and hungry of more knowledge.
A quote from Aristotle states ‘the more you know, the more you know you
don’t know’. This should be our moral goal. It is also recommended to refrain
from certain activities and traits such as idle sitting, indulge in non-productive
social relations & laziness. The method advised by Prophet Muhammad
(PBUH&P) & aimmah (as) is to divide our daily activities into three portions,
one third to Allah, one third for family affairs and one third for rest.
b. Ethical discourse towards teachers: It has been said that humans have two
fathers. One is physical that brings body & soul from heavens to earth. Other
is spiritual father who takes the soul and body to heavens. Both of these
qualities could be found in one, two separate or several persons. As a matter
to fact a person from cradle to grave is in a constant state of learning and
therefore comes across several personalities who act as teachers. All these
personalities are worthy of being given the status of teacher. However, the
best teacher is the one who develops the knowledge, skills & traits in a
learner that make him/her recognise, follow & progress towards the ultimate
Truth. In order to achieve both inner & outer, overt and covert benefits from
the teacher, a student must adopt certain traits. These traits have also been
recommended by our Aimmah (as). These include
General & special respect
Not to interrupt teacher
Not to walk in front to teacher
Not to disturb teacher unduly
Not to raise voice
Not to befriend teacher’s enemies
Protect teacher’s dignity
 Be humble in front of teacher

These lessons were taught to Hazrat Musa (as) in his meeting with Hazrat
Khizar (as) in the Quran (chapter 18, ayah 66-69).
c. Ethics with knowledge: It is also recommended to have patience and
forbearance in gaining knowledge. As mentioned earlier, knowledge is
regarded as ‘Nur’ that descends upon hearts. Knowledge is mere learning by
rote the topics in howza studies. Ethical consideration towards knowledge
require us to adopt new knowledge and concepts and disregard untrue and
wrong concepts. We should be willing to change ourselves. Knowledge
should also translate into practical life otherwise there would be no
difference between human being and donkey piled with lots of book. This
example has been quoted in Quran with reference to holy book ‘Torah’
(Surah Juma, ayah 5).

Mentioning that the knowledge should translate into practical life. We have to
consider the type of knowledge that is beneficial physically and spiritually. As mentioned
knowledge should lead to actions. Therefore, knowledge and consequent actions can be
divided into five different type as below;

1. Wajib – this type of knowledge & action is obligatory. These include knowledge
about religious duties and its performance, any knowledge that is necessity of
time and circumstances in the Islamic country or world becomes obligatory. This
also includes scientific knowledge. For example, to protect the boundaries of
country, knowledge & research into technology is obligatory. Similarly, if women
doctors are lacking, then recruiting more women into medicine is obligatory to
protect the dignity of female population.
2. Mustahib – this type of knowledge is recommended as it is deemed beneficial.
Leaving this knowledge and attached action may not lead to harm but adopting it
is more beneficial for body and spirit. For example, non-obligatory prayers. I
always akin mustahib to something a lover does as an ‘extra’ to please his
Beloved after fulfilling the essential criteria of a love.
3. Mubah – A knowledge or action that is neither harmful nor beneficial for anyone
is termed as mubah.
4. Makruh – A knowledge or action that if learnt or performed may lead to personal
or collective harm is not recommended and thus termed as makruh. For
example, overeating, excess sleeping and excessive talking.
5. Haram – An action or knowledge that is researched & proven to cause harm if
actioned or learnt is most definitely obligated to avoid. For example, leaving
wajib knowledge or action is haram. Similarly, alcohol is proven to cause harm
and therefore haram to learn about and involve in drinking.

It is pertinent to understand that there must be a greater good behind these different types
of knowledges and actions. Since everything is from God and would return to God,
therefore, any knowledge or action should be for the pleasure and achieving nearness to
God. This in turn would help in achieving maaarifat-Allah. The whole objective of being in
this world and performing any activity should be directed towards achieving maarifat-Allah.
This would lead to success. It is important to mention here that maarifat-Allah is not about
simply having knowledge of God’s existence and acceptance of God as God. Rather, it is
about understanding the philosophy, the spiritual connection and in depth understanding of
Ilahiyat.

We hear a lot of advices to raise ourselves spiritually in this world through prayers and duas
but there must be a starting point or key principles that need to be followed for spiritual
progression and gaining ultimate knowledge i.e. maarifat-Allah. So far what I have
understood include these key principles;

1. Have a programmed life – little actions but repetitive and consistent is key to
progression. This also includes not wasting time.
2. Eat less, sleep less and talk less – this seems a key which opens the door of Hikmat
specially eating less.
3. Muhasibah and murakibah – these two actions include being watchful of personal
actions and self-criticism. Ideally this should be done continuously informally and
formally at the end of day before going to bed. This also includes deducting every
bad habit and adding good habit. Leaving a bad habit is usually a starting point in
order to gain a good habit.

There is however a pre-requisite before we achieve such a higher status of closeness to

Allah. First step is to know theoretical aspect of religious belief system. Any in depth
understanding requires a personal study time followed by discussion and dialogue. Writing
down the learnt topic is etched in the mind and is recommended by our Imams (as).
Discussion and dialogue are healthy exercise as it helps develop new concepts, strengthen
known concepts, helps explore hidden meanings and dimensions of knowledge. This
exercise also helps us develop inter-personal skills such as listening skills, speaking skills and
presentation skills. This also helps us observe our personal ethics and traits in the process of
dialogue and discussion. Another way of deliberating the knowledge acquired is debate.
Debate involves process of sticking our own grounds and beliefs while trying to prove others
wrong. Dialogue creates a better environment in learning from each other.

Human beings have been blessed with the intellect to process our thoughts, differentiate
between correct and incorrect and communicate with others. Even before humans creation,
intellect was created as a pre-requisite. Among all the creations i.e. animals, humans and
angels, human beings have been given ‘power of choice’ on top of intellect and desires. For
that matter, when Allah asked different creations whomsoever wish to carry the ‘Trust’,
human beings choose to accept the challenge as stated in Quran (33:72).

‫ال فَأَبَ ْينَ أَن يَحْ ِم ْلنَهَا َوأَ ْشفَ ْقنَ ِم ْنهَا َو َح َملَهَا اإْل ِ ن َسانُ إِنَّهُ َكانَ ظَلُو ًما َجهُواًل‬
ِ َ‫ض َو ْال ِجب‬
ِ ْ‫ت َواأْل َر‬
ِ ‫إِنَّا ع ََرضْ نَا اأْل َ َمانَةَ َعلَى ال َّس َما َوا‬

“Surely We offered the trust to the heavens and the earth and the mountains, but they
refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely
he is unjust, ignorant;”
There are several dimensions of the ‘Trust’.
Trust could mean belief in Allah, His books, Prophets, Ma’ad, resurrection and angels. It may
also mean knowing the divinely appointed Imam (as) last of whom is Al-Qaim (as). It has
been narrated the whoever dies without knowing the imam of his time has died an ignorant
death.
When our souls were created, a pledge was taken by Allah about Himself, which we all
forget when we are born. The appointed prophets and Imams only serve as a reminder of
the forgotten pledge.

This pledge was not only about the Allah, but He also entrusted us with knowledge of
prophets and Imams. Prophets were descended with the command of Allah in the form of
shariah. Shariah got refined over generations after generations. Shariah was completed in
the most refined form as Quran which descended on Prophet Muhammad (PBUH&P) for the
final generation till the day of resurrection. It is therefore not untrue to say that shariah of
God has always been Islam. One of the pre-condition of completion of shariah was the
message about appointment of successor after Prophet Muhammad (PBUH&P) as
mentioned in Quran (Surah Al Maida, ayah 3)

ِ ‫يت لَ ُك ُم‬
‫اإل ْسالَ َم ِدينًا‬ ُ ‫ض‬ ُ ‫ت لَ ُك ْم ِدينَ ُك ْم َوأَ ْت َم ْم‬
ِ ‫ت َعلَ ْي ُك ْم نِ ْع َمتِي َو َر‬ ُ ‫ْاليَوْ َم أَ ْك َم ْل‬

Which was revealed after Prophet Muhammad (PBUH&P) announced the successorship of
Imam Ali (as).

In order to understand the succession, we must understand the term

Wali – guardian

Allah has used term wali in Quran for Himself, Prophet Muhammad (PBUH&P) and for those
who gave zakat while in ruku which is none other than Imam Ali (as).

ْ ُ‫ۥ َوٱلَّ ِذينَ َءا َمن‬ ُ‫إِنَّ َما َولِيُّ ُك ُم ٱهَّلل ُ َو َرسُولُه‬

َّ ‫وا ٱلَّ ِذينَ يُقِي ُمونَ ٱل‬
)٥٥( َ‫صلَ ٰوةَ َوي ُۡؤتُونَ ٱل َّز َك ٰوةَ َوهُمۡ َرٲ ِكعُون‬

Prophet Muhammad (PBUH&P) used the term mola while announcing the successorship.

‫من کنت مواله فهذا علي موال‬

The word mola has root in word wali. Therefore, successors of Prophet Muhammad
(PBUH&P)are none other than Imam Ali (as) and infallible imam in his generation last of
whom is awaited Imam (Al Qaim as).

It is pertinent to understand that successorship is important in completion of religion as it

safe-guards against any deviations in the religion. This is because the Imams are thoroughly
purified. This has been penned in Quran is ayah-e tatheer as below

َ ‫إِنَّ َما يُ ِري ُد هَّللا ُ لِيُ ْذ ِه َب َع ْن ُك ُم ال ِّر ْج‬

ِ ‫س أَ ْه َل ا ْلبَ ْي‬
‫ت َويُطَ ِّه َر ُك ْم تَ ْط ِهي ًرا‬
(Surah Ahzaab, ayah 33).
Therefore, without following the Imam of our time we may not remain on the right path (
‫)الصراط المستقيم‬.

It is so important to follow Imam of our time that in his perceived absence, he himself
advised us to follow the Ulema of our time. This generates the concept of wali-e- amr and
taqleed.

In summary, in order for us to succeed in life we must strive to learn, follow shariah and
seek protection from deviation in religion through Imam of our time.

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