Al-Hassan ibn Abdurrahman ibn Khallad Ar-Ramhormuzi was born in 265 A. H., corresponding to 879 A. D., and his ancestry appears to be Persian. We have very little of his personal details, but in his scholarship, he was a figure of very high standing. He learnt the major disciplines which attracted the attention of scholars at his time, but he excelled in Hadith. He was highly respected by scholars. As-Samaani describes him as: “A scholar of high caliber, who reported much of the science of Hadith. He occupied the post of judge in the area near the Caspian Sea.” Ath-Thaalibi describes him as “one of the masters of language, a great achiever in literature, a man of high honor, well respected as a judge by rulers and ministers.”
He wrote many books which testified to his broad knowledge, but all his books have been lost except for Al-Muhaddith Al-Fassil Bain Ar-Rawi wal-Waie, or “The Criteria to Distinguish a Reporter from a Scholar of Hadith.” He is acknowledged as the first scholar to write on the scientific approach to the study of Hadith. Indeed his book is considered the first ever to be written on excellence in the study of Hadith. It has served as the basis for future scholars who wrote in and developed this discipline, such as Al-Khateeb Al-Baghdadi, whom we introduced last week, Iyadh and As-Samaani.
The period in which Ar-Ramhormuzi lived is characterized by the weakness that had crept into the central authority of the Abbasid Caliphate. Real power was enjoyed by a succession of dynasties. During his life time, the one which was on ascendance was the Buwaih dynasty, who were of the Shia sect.
This period also witnessed numerous moves in outer provinces to secede from the central authority. Yet at the same time, most branches of scholarship were seen to have established themselves. Books of reference were written in practically all known subjects. Rulers and ministers encouraged scholars and established their own scholarly audiences, such as those of Adhud-Adawlah, Ibn Al-Ameed and his son Abul-Fatth, etc. The study of Hadith in particular flourished well, which necessitated the outlining of a methodology to its study. Hence Ar-Ramhormuzi’s book which is the first in this regard.
In his book Ar-Ramhormuzi tackles four main areas: 1) the importance and goals of learning; 2) the basic principles and conditions for the pursuit of learning; 3) the main methods of learning; and 4) the manners to be followed by teacher and student.
Under the first heading Ar-Ramhormuzi explains that God has graced scholars with special honor and elevated them in society because they are the ones to ensure that the faith remains pure and that people understand what God wants them to do with regard to the implementation of their faith. They explain to people what God has revealed and its relevance in practical life. That ensures that the Muslim community remains united and closely knit. Its members seek always to emulate the Prophet’s actions whether they live at home or travel abroad, and in all conditions and situations. Moreover, the Prophet has encouraged scholars to spread the knowledge they acquire so that Muslims continue to pursue their lives in accordance with what Islam requires. Ar-Ramhormuzi highlights the fact that the pursuit of learning is highly enjoyable for the scholar, particularly because it affords him a chance to travel in order to meet famous and well established scholars whom he would not meet if he stays in his home town.
This enables him to meet different people and see different countries. Besides, a scholar who practices what he has learnt is well loved in his community, because he adopts good behavior and practices and defends Islam against internal and external dangers, which, in turn, earns him God’s pleasure.
Ar-Ramhormuzi discusses in great detail the principles and conditions for the pursuit of knowledge. He speaks about being ready for his intended pursuit, making his intention clear and getting rid of everything that may interfere with his studies, and taking his task seriously, making a good effort to learn in depth, even if that requires him to live in poverty for several years while he pursues his studies. He also makes it clear that a student should concentrate on his studies and not occupy himself with what is of little use for him in achieving his purpose. He should also acquire the essential skills for good learning.
Another important condition for learning is proper ability, or maturity, which means that a student must have had the desire to learn and sufficient understanding of what learning requires of him. It is no use to force a person to learn, because such compulsion leads to frustration, which is detrimental to learning.
He does not find anything wrong with teaching Hadith to youngsters if they are able to learn it well. However, he considers the age of 15 a mark for a young scholar who wants to specialize in Hadith. He dwells at length about motivation for learning. We cannot expect Ar-Ramhormuzi to go into psychological details in this area, but the fact that he speaks about motivation shows an insight into what makes a good student and a good scholar.
Further points he highlights in this connection include encouragement by the teacher, and the need to make the relationship between teacher and student an interactive one in which the student becomes attached to his teacher. Moreover, he gives special importance to organizing the prospectus so that the student follows a good method of learning. To him, learning should be gradual, beginning with learning to read and write, then the Qur’an and its recitation, then Arabic linguistics and literature, then arithmetic and inheritance, then Fiqh or Islamic jurisprudence, followed by an introduction to the discipline of Hadith before learning about reporting and critical study of the text of Hadith. All this should be based on quality not quantity of what is being learnt. Ar-Ramhormuzi makes a point that it is up to the student to choose his teachers on the basis of certain criteria, such as in-depth knowledge, integrity, interaction with practical life, good faith and piety.
The book devotes much attention to the methods of learning that prevailed at Ar-Ramhormuzi’s time. The most important ones are: 1) lectures in which the teacher chooses whatever he wants to teach and explains it. This is one of the best methods in teaching Hadith; 2) questions posed by the student. Indeed he considers questions a mark of excellence and high achievement by the student; 3) dictation by teachers and recording by students. This particularly applies to the learning of Hadith; 4) learning by heart and revision. This supports the other methods; 5) travel for the purpose of meeting scholars, attending their circles, reading under them, etc. This was one of the best methods to broaden the scope of learning among scholars.
Ar-Ramhormuzi also speaks in detail about the proper manners to be followed by both teacher and student. A teacher should be of good standing, respectful of his own teachers, objective in his approach, honest, keen to improve his learning even though he is among the best of scholars, willing to teach others and spread knowledge, keen to implement what he knows to be required, recommended or encouraged by Islam. A student must be good mannered, concentrating his energies on learning, well motivated, punctual in his attendance at circles and schools, keen to learn, willing to ask about what he does not understand, etc.
Ar-Ramhormuzi died in 360, at the age of 95. May God bless his soul.
