The Source of Islamic Knowledge: Madrasa of Suffah

The history of knowledge is as old as mankind's existence on Earth. Every new need and pursuit has led to the birth of another branch of knowledge. Yet the birth of each science relied on previous existing sciences and platforms of knowledge, as Allah (subhanahu wa ta'ala) sent information on different sciences through His books and prophets to lead people to righteousness. In fact, it is mentioned in the surah Al-Baqarah that all the names were taught to Adam (alayhissalam) by Allah. While the divine truth is so, some people who try to explain the existence of mankind through theories also theorize similarly on the history of these sciences.

Even though these days, it may seem like it's been forgotten, our forefathers knew that every master of a profession was a prophet and believed it to be so. As a result, every profession was attributed a spiritual aspect, thus not just keeping in mind financial benefits but adding a certain spiritual etiquette to performing their work.

Don't think that there is no relation between professions and science. Every profession relies on one or more branches of science, either in theory or in practice. As mentioned in sources, with Adam (alayhissalam); farming, with Idris (alayhissalam); tailoring, and with Dawud (alayhissalam); blacksmithing either began or improved through their efforts. 

Guiding our lives through belief, practice, and procedures, keeping us in line with the Qur’an and the Sunnah teachings, Islamic sciences’ histories start with Islam’s history.

The madrasa built from palm leaves

Our Prophet (sallallahu alayhi wa sallam) had Masjid An-Nabi built after Hijrah. Then he had rooms for his household built next to it, as well as a shade using palm leaves on the south side for the poor to rest under. This shade known as “Suffah” was later moved to the north side once the Ka’bah was established as the new qiblah, eventually being added into the masjid as it was expanded. The people who resided there were called “Ashabu’s-Suffah” or “Ahlu’s-Suffah.” Ashabu’s-Suffah were also known as “Adyafu’l-Islam,” meaning guests of Islam, due to their needs being provided by our Prophet (sallallahu alayhi wa sallam) and the wealthy among his companions.

Muhajirs from Makkah, poor people who accepted Islam and migrated to Madinah, as well as bachelors who had no close relatives, were the ones residing in Suffah. Among them were some who had homes like the Ansar and some of the Muhajirs who also had homes like Abdullah Bin Omar, who wished to be like the Ashabu’s-Suffah; hence, they stayed at Suffah and were counted as being one of the Ashabu’s-Suffah. The number of people residing in Suffah frequently changed as new people came and others married and left.

Though it isn't mentioned in our books exactly how big Suffah was, there are counts of 70 people staying there at once, and we can form an opinion from there. There are also counts of up to 400 people staying there. Groups who had no acquaintances in Madinah, as well as guest groups, would stay in Suffah.

Guests of Muslims

As the Ashabu’s-Suffah were poor people without homes or work, Our Prophet (sallallahu alayhi wa sallam) would distribute them at night among the ashab 1-2 at a time to dine with, then would take the remainder of them with himself to his own home. This method continued until the muslims’ financial states stabilized. Especially when keeping in mind the trade blockade placed on Madinah during the first year of Hijrah, one can imagine the hardships faced.

Our Prophet (sallallahu alayhi wa sallam) would send donations given to him to the Ashabu’s-Suffah, and would share gifts with them.

There are references to the hardships faced during this time period in many sources. One of these references narrated by one of the Ashabu’s-Suffah, Abu Hurayrah (radiyallahu anh) is: “One day, due to hunger I sat at a place where many of the Ashab would pass. Abu Bakr (radiyallahu anh) came, and I asked him about a passage from the Book of Allah. My intention was for him to take me with him (to eat), but it didn't happen. Then Umar bin Khattab (radiyallahu anh) came, and I asked him about a passage from the Book of Allah. My intention was for him to take me. But He didn't. A short while later the Prophet (sallallahu alayhi wa sallam) saw me while passing, understood my situation and said,

“Follow me Abu Hurayrah” 

so I followed the Prophet (sallallahu alayhi wa sallam). There was a bowl of milk; it was a gift from somewhere. Rasulullah told me,

“Abu Hurayrah, go to the Ashabu’s-Suffah, and call them over to me.”

Ahlu’s-Suffah were the guests of muslims; they had no family or possessions. When Rasulullah received a gift, he would share it with them. I was hoping to drink the milk myself. But I was the messenger, and I would also be the one to pass the milk around, thus would have nothing left for me, so I was sorry for myself. I left and went beside them and invited them over to Rasulullah's home. They came, asked permission to enter, entered, then sat down.

As per Rasulullah’s order, I took the bowl and, one by one, took it to each Ashabu’s-Suffah; after drinking their fill, they would pass the bowl back. Lastly, I gave the bowl back to Rasulullah (sallallahu alayhi wa sallam); there was only a little bit of milk left in the bowl. He turned to me and smiled and said:

“Abu Hirr, only us two are left”

I said, “you are right Rasulullah.”

“You sit and drink too.”

I sat and drank. Then he said to me:

“Drink,” I drank again. “Drink,” He said, “I drank again. As he kept telling me to drink, I kept drinking. Finally, I said, “O Prophet of Allah, there is no space left to drink. I swear by the One who sent you as a true Prophet, I have no space left for milk!”

“Then give the bowl to me” he said.

I gave the bowl of milk to him, and He drank the remainder.

Our Prophet (sallallahu alayhi wa sallam) always kept the needs of the Ashabu’s-Suffah above the needs of his own family.

In fact, on one occasion, His daughter Fatimah (radiyallahu anha) asked for a servant to help with her duties, and our Prophet (sallallahu alayhi wa sallam) had rejected her request to give priority to the Ashabu’s-Suffah’s needs.

Our Prophet wasn’t the only one looking after the ashab residing in Suffah. When it was harvest time, many would bring as much as they could from their date produce and hang it at the Suffah for the ashab to eat.

Those of the Ashabu’s-Suffah who were physically able would carry water to the masjid during the daytime, and go out gathering wood from the mountains to sell and see to their needs, then spend their nights reading the holy Qur’an, and immersing themselves in Islamic knowledge.

The life of the Ashabu’s-Suffah was an ascetic one. It's been narrated that most of them didn't have proper clothing. Some would even have trouble praying while standing due to hunger.

In fact, the people mentioned in the Qur’an: “[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land,” are the Ashabu’s-Suffah. Due to them investing all their time listening to our Prophet’s teachings, unbothered by worldly livelihood.

The core of the sciences

Suffah soon turned into a place of knowledge due to the Ashab spending time listening to and learning Islamic science from our Prophet (sallallahu alayhi wa sallam). While bearing witness to the revelation of some passages of the Qur’an, asking questions throughout their learning process, they were the reason many subjects were shed light upon, and became easier to understand. 

The education of the Ashabu’s-Suffah was strictly guided by our Prophet (sallallahu alayhi wa sallam) himself, giving lessons in Suffah. As well as appointing reading and writing teachers for them like Ubadah bin Sāmit (radiyallahu anh). The Ashabu’s-Suffah, being direct students of our Prophet (sallallahu alayhi wa sallam) have always been shining examples to all muslims in terms of zuhd (piety), taqwa (devoutness), and adab (manners). 

When asked about the reason on why he is the Sahabi that has narrated the most hadith, and why the other Sahabis did not narrate as much as him; He would respond that while the Muhajirs were busy in the bazaars, and the Ansar were busy with their money and possessions, as one of the Ashabu’s-Suffah he would not leave the Prophets side, he would attend many occasions where other Ashab did not, and memorizing every hadith that he had heard and they didn't have the opportunity to hear. Narrating the hadiths they heard to others helped pass on and spread Islamic knowledge. In fact, many narration links in important hadiths are tied to the Ashabu’s-Suffah as first narrators.

Being the first students to receive knowledge from the first madrasah of Islam, they were sent places that required Islamic preaching. In the 4th year of Hijrah, the chief of the tribe of Sons of Amir: Abu Bera Amir bin Malik, coming to Madinah and rejecting the invitation to Islam, asked our Prophet (sallallahu alayhi wa sallam) for people to preach Islam to his people, promising his protection to these teachers. Upon his request, our Prophet (sallallahu alayhi wa sallam) sent 70 students of Suffah that were called “Qurra” who were well versed in the holy Qur’an. But, unfortunately, these ashab were martyred at the place known as Bi’r al-Maunah by Abu Bera’s nephew Amir bin Tufayl and his men. This incident is narrated as being the reason for our Prophet’s (sallallahu alayhi wa sallam) saddest time.

Suffah was instrumental in the growth of Islamic sciences. Sahabis who narrated many hadiths, Abu Hurairah (radiyallahu anh) in particular, grew up and learned in Suffah. Known and recognized as the pioneers leading the schools of “ahl al-hadith” and “ahl al-ra’y” in Islamic law, Abdullah bin Umar and Abdullah bin Mas’ud (radiyallahu anhum) and many like them were also students of Suffah. Among this, it is narrated that the first ascetic, pious people were also from Suffah, claiming Suffah was the core of tasawwuf. May Allah (subhanahu wa ta’ala) be pleased with all of them.

After the passing of our Prophet (sallallahu alayhi wa sallam), the Ashabu’s-Suffah continued being immersed in Islamic science, in Madinah as well as other Islamic nations. The prominent people of the Tabi’in generation all went through the teachings of Ashabu’s-Suffah. 

In our sources, there is the story of Umar (radiyallahu anh) sending Abdullah bin Mas’ud to Kufa. In fact when Ali (radiyallahu anh) arrived at the masjid in Kufa and saw 4 scholars who were learned enough to issue fatwas (Islamic special permissions) as well as 4000 students, he prayed for Umar (radiyallahu anh) and said “what a great deed you have done.”

In Madinah many students were raised by the hands of Abdullah bin Umar and many other ashab. In fact many schools of fiqh we study today come from these two fountains of knowledge. The scholars of the Tabi’in generation studied under the Ashabu’s-Suffah to gain knowledge in Islamic science branches like: tafsir, hadith,fiqh, and so, they have learned how to implement Islam into their lives and to stay true to the Qur’an and hadith.

Today, the people who commit bid’ah by passing over or seeing the classic Islamic sciences as below themselves need to remember what these sciences are based on and realize what exactly they are straying away from. Each of the sciences born and prospered from our Prophet’s (sallallahu alayhi wa sallam) teachings, under his gaze, are a part of Islam, so respecting Islam, these sciences need to be respected as well.

For centuries the ability to practice Islam while understanding it was primarily due to the efforts and sacrifice of the Ashabu’s-Suffah. Gratefulness, respectfulness, and thankfulness to them are all requirements of Islamic manners and morals.