Should I Memorize the Safwat al-Zubad as a Student of Shafi`i Fiqh ? (Shafi’i)
Shafi'i Fiqh
Answered by Shaykh Shuaib Ally
Question: I was hoping to get some advice regarding Safwat al Zubad. I study independently with tutors and sheikhs online. I also have a good memory.
What are some pros and cons in memorizing this text?
Answer: Assalamu ʿalaykum,
I pray that you are well. May Allah bless you in your course of study, keep your memory sharp, and guide you to what benefits you and society at large.
On Memorizing Short Texts and the Safwat al-Zubad
Many teachers strongly advise memorizing a short text in each Islamic discipline. This serves as a teaching and studying tool. Memorizing a primer, such as the Zubad, allows one to quickly recall the outlines of a given discipline; in the case of the Zubad, it allows one to do so for legal rulings in the Shāfiʿī School. I have seen many teachers, for example, recite verses from the Zubad when they are attempting to recall a specific ruling.
For students of Shāfiʿī fiqh, the Zubad is a highly recommended text, and one of the most commonly memorized. It covers all the main chapters of law, giving one a broad understanding of the areas covered in classical fiqh. It is also unique in that it begins with a section on Islamic belief, and ends with one on purification of the soul, both indispensable to a student. Moreover, it is relatively easy – and fun – to memorize, as it is entirely in verse.
That said, memorizing it depends on a person’s goals and ambitions. A student whose focus is not law, or needs to devote time elsewhere, can forego this without it necessarily affecting their study.
On the Importance of Breadth of Study
It is sometimes difficult, when one is in a course of study, to ascertain the immediate value of a given aspect of that study. For example, it might be unclear what value is to be accrued from studying a specific book, or a chapter of law that doesn’t appear to have much, if any, modern relevance. However, the point is not usually the specific text itself, or the immediate practical application of a specific subject; it is rather meant to be a part of an overall course of study that gives one sufficient grounding across the classical disciplines.
Covering a wide range of material, even once, is useful for a student, as it gives them a breadth of understanding and an awareness of the material that would otherwise be missing. This awareness, at a minimal level, prevents one from making incorrect assertions about the legal corpus and the way law works. It also serve as a building block for further study, if one develops such an interest, and gives one the ability to follow along any discussion related to that area of law, either in books of law or other disciplines.
The nature of classical scholarly education entailed covering all of the major Islamic disciplines, and then further specializing in some – or many, given the aptitude of the scholar and divine grace. This breadth of knowledge is reflected in the works they produced. You will thus find works in a given discipline referencing material or scholarly debate in other, seemingly unrelated, disciplines.
A student who has the breadth of understanding gained through a balanced education will be able to keep up with the material; even if unable to participate in a given discussion, they will at least be aware of the contours of the arguments proffered. One who hasn’t covered the material will simply have to skip over such discussions, as they may appear comprehensible.
This is to say that some things that seem unimportant to a student at an early age of study may later turn out to have been important for their development. Khalīl, the early lexicographer, said that one only attains what he needs of grammar by means of what he doesn’t need; it thus turns out that he is actually in need of what he is not in need of! While Khalīl was speaking of grammar, his point is easily transferable across disciplines.
Will Memorizing a Text get me closer to Allah?
The question you raise about getting closer to Allah is yet important, as that is the real import of beneficial knowledge. Imam al-Ghazālī, in his Iḥyāʾ, raises similar concerns about the importance of serious students being able to differentiate between that which actually brings one closer to God, and those disciplines that distract and ultimately are a waste of time and effort.
Generally speaking, some areas of knowledge are always praiseworthy, because their immediate benefit is on drawing closer to God. Other disciplines are praiseworthy insofar as they lead to a praiseworthy goal that brings one closer to Allah, such as being able to live in accordance with his law, or the ability to teach others, or to participate in scholarly development. They can become blameworthy when taken to an extreme, and distract one from pursuits lacking noble ends.
This is a roundabout way of saying that one should aim for a developed course of study, for the reasons outlined above. They should also not take this to an extreme and overindulge in disciplines for which there is no clear benefit for them or others. Determining this differs from individual to individual; it depends on ascertaining one’s own abilities and interests balanced against one’s responsibilities, potential impact, and ability to serve and benefit others. As this allows for some flexibility, a course of study, along with its specifics, requires some individual introspection, as well as the advice of others.
God is the facilitator of all success.
Shuaib Ally
