The landscapes we see today also confirm the meaning of this hadith. Turning one’s back on the truth and hating it carries the desire for hostile debate. The debater most hates the truth coming from his enemy’s mouth. Whenever the truth comes from the enemy’s mouth, he tries to reject it with all his might and to dissuade his enemy from this truth. Thus, hostility and rejecting the truth are the natural and inherent state of the debater. Whether it is truth or falsehood, whether it is religious or not, he feels obliged to reject it. So much so that even the desire to object to evidence from the Quran arises within him. He even opposes the terminology of the Sharia. He tries to narrate one definite text with another.
However, defending falsehood is very blameworthy and very dangerous. The Messenger of Allah (s.a) said: “The one who understands his mistake and abandons it, Allah the Almighty grants him a palace in the middle of Paradise. The one who abandons it despite being right, Allah the Almighty grants him a palace in the highest part of Paradise. Allah the Almighty has taken a firm stance against those who fabricate lies and say falsehood about the truth. Who could be more unjust than one who lies against Allah, and when the truth (the Quran) comes to him, he denies it? There is no doubt that these wrongdoers will not attain salvation.”
(En‘am/21) Who could be more unjust than one who has lied against Allah, and when the truth (the Quran) comes to him, he denies it? Is the place of the disbelievers not Hell? (Zümer/32) 10. Riya (showing off and trying to attract people’s hearts) 168) Tirmizî and İbn Mâce (Enes from)
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Riya is the name of the terrible disease that drives people to the greatest sins. This truth will be elaborated at length in the Riya section. The debater’s entire effort is to win over the hearts of the people and to gather followers for himself. For this reason, they always succeed in being the defenders of the ideas that the people like. Indeed, these ten diseases we have listed are the foundations of the inner vices. There are many more bad qualities in debaters besides these ten negative traits… These bad qualities eventually lead the debaters who do not restrain themselves to fight, punch, scratch, tear clothes, pull beards, curse mothers and fathers, curse teachers, and openly accuse each other. We have not mentioned them because we do not consider them as human beings!
The ten negative traits we have listed above are present in almost all of the great debaters (even the wisest among them). Despite all this, some debaters may remain distant from these bad traits. However, this goodness is only shown to those who are much lower or higher than themselves, or those who are far away from them in terms of region and who do not conflict with them in terms of livelihood. It is impossible for them to show this goodness to their peers at the same level. From each of these ten traits, ten other vices arise. We did not want to prolong the subject by listing all of them. For example, the following vices arise from each: the effort to defend oneself, anger, pride, greed, desire for rank and wealth, pride from defeating the enemy, denying blessings, excessiveness, showing respect to the rich and the sultans, entering into close relations with them, taking things from them obtained through unlawful means, adorning oneself with horses, carriages, and disgraceful clothes, looking down on everyone due to pride and grandeur, indulging in trivial matters, talking too much, removing fear from the heart, removing the feeling of mercy from the heart, falling into excessive heedlessness and not being able to distinguish how many prayers were performed, what was read, and to whom supplication was made, not developing a feeling of hatred in the heart despite spending a lifetime on the sciences that help in the debate – although these sciences have no benefit in the afterlife, they are read beautifully-
İhya-i Ulûm’id-Din mak, using words with rhyme, memorizing rare events and stories, etc., will not end with these misfortunes. Debaters, according to their levels, show success in the science of debate. There are various levels in this profession. However, even the greatest among them in terms of religion, knowledge, reason, and virtue cannot escape some of the bad traits we have listed above. They only try to cover their evils as much as they can and make great efforts to remove these evils from their souls. It should be known that these vices are not only the characteristics of debaters. These ugly traits can also be found in those who give sermons and advice. If someone is trying to look good to the people, gain a share from the sermon and advice, and become wealthy from the work they have done, then such a preacher may have the bad traits we have listed above.
These vices are also found in those who deal with the science of fatwa and jurisprudence. If their goal in dealing with this science is to occupy the position of a judge, to obtain high positions in the waqf office, or to gain the attention of more managers than their peers, then most of the bad morals we have listed above can be found in such a person. In short, every person who expects anything other than the pleasure of Allah through their knowledge has these bad traits. Thus, knowledge does not leave the scholar alone. It either causes him to be deprived of everything forever and be destroyed or leads him to the blessings of eternal life. Indeed, to explain this secret, the Messenger of Allah (s.a) said: “The scholar who does not seek benefit from his knowledge will be subjected to the severest punishment on the Day of Judgment.”
The knowledge of such people not only does not benefit them but also causes them great harm. If only such a person could be freed from this dangerous knowledge that brings great disasters upon him. Unfortunately, it is not possible to be freed from it. The danger of knowledge is very great. Those who seek knowledge are seeking eternal property and wealth. Therefore, those who seek it either escape from property and wealth or from disaster. 169) Taberânî and Beyhâkî, (Ebu Hüreyre from a weak chain)
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escape. The condition of the scholar is exactly like the condition of other people who desire property in this world… If a person who is chasing wealth cannot reach it, he cannot save himself from disgrace. Perhaps he will fall into even greater whirlpools than disgrace. If you say “There is a great benefit in allowing debate and encouraging people to knowledge. If there is no desire to be the first, no one would desire knowledge and knowledge would fall into disuse”, you are very right in one point. However, there is no benefit in the essence. Because if playing with balls and birds were not a promise, children would not go to school. However, there is no meaning that these things, which were created to entice children to school, actually benefit the things themselves.
If there were no desire for leadership, knowledge would indeed fall into disuse. However, a person who seeks leadership through knowledge cannot claim to be saved. On the contrary, a person who seeks leadership through knowledge is included in the group mentioned in the noble hadith of the Messenger of Allah. .^ j^ ^i; ^iı ilk 1’jŞ Jji Sı Hiç kuşkusuz Allah Teâlâ bu dini, nasipsiz kimselerle de takviye eder. ,^Üİi ilk Ûll Sl Hiç kuşkusuz Allah Teâla, bu dini yalancı bir kişiyle de takviye eder. Thus, a person who seeks leadership through knowledge is actually a destroyed person. However, others may be saved through his guidance.
If that person is inviting people to leave the world… The scholar who destroys himself but causes the salvation of others resembles the early scholars in appearance. However, the difference from them is the burning rank fire within him. He is an alim who is burning for a position. 170) Nesâî, (Enes from a sahih chain) 171) Buhârî and Müslim, (Ebu Hüreyre from a sahih chain)
İhya-i Ulûm’id-Din for the sake of obtaining a position. Such people are like a candle. A candle burns to illuminate its surroundings and destroys itself. If he is leading people to worldly attachment, then he becomes a fire that burns both himself and others… Scholars are divided into three categories: 1. Those who destroy both themselves and others. These people clearly desire worldly pleasures and indulge in them. 2. Those who bring both themselves and others to salvation. These people invite people to Allah both inwardly and outwardly. 3. Those who destroy themselves but serve as a means for the salvation of others. However, these people strive to win the hearts of the people, gain their favor, and achieve fame and reputation.
For this reason, O Muslim! Think and find out which group you belong to! Try to understand who you are hostile to! Never think that Allah will accept something done for you instead of yourself… The satisfactory evidence on this subject will be presented in part of the Riya section and the Mühlikât section, insha’Allah.
FIFTH CHAPTER
Etiquette of the Teacher and the Student in Respect of Riya
There are many duties and visible responsibilities that the student should adopt towards the teacher. However, we wish to express them in ten sentences.
1. The first duty of the student is to purify his heart from ugly and disgraceful qualities; because knowledge is a quality that brings the heart closer to Allah, the prayer’s secret, and the inner worship. Just as the prayer, which is the duty of the weak, becomes valid and permissible only after being purified from visible impurities and cleanliness; the inner worship can only be permissible after the heart is repaired with knowledge and after being distanced from impure qualities and bad morals.
Has the Messenger of Allah not said?
(This) religion is based on intimacy.172
Whether it is visible or inner, intimacy is the foundation of the religion.
Allah the Almighty says in the Quran:
The disbelievers are rebellious!
(Tevbe/28)
This ruling was made to explain that purification from impurity and cleanliness does not only mean the known cleanliness and impurity. Because sometimes the body of a disbeliever is washed and his clothes are clean. However, his essence (inner self) is impure.
Indeed, Allah the Almighty is referring to this. See a similar hadith: Ibn Hibban (Hz. Âişe from); Taberânî
İhya-i Ulûm’id-Din
Impurity is the name of all things that should be avoided and kept away from. It is more important to protect oneself from inner impurities than from visible impurities; because inner filth, just as they are impure in the world, are a source of great disasters.
The Messenger of Allah (s.a) expressed this meaning as follows:
The angels do not enter a house that has a dog in it.173
The heart is a house. It is a place where angels enter and settle. Ucûb, pride, jealousy, hatred, lust, anger, and similar disgraceful qualities are like howling dogs.
How can angels enter a place filled with these dogs? However, the light of Allah the Almighty is also first imparted to the hearts of people through the angels.
There is no human being who has a direct conversation with Allah. It can only be through revelation or behind a curtain; or by sending a prophet and having him convey what he wants to say by his own permission. Because He is very exalted and wise.
(Şûra/51)
Thus, knowledge does not impart mercy directly to the hearts. It sends this mercy, that is, the mercy of knowledge, through the angels who are responsible for this matter. Angels are free from all kinds of bad and disgraceful qualities; they are pure and clean. They only look at the beautiful, and they only repair the pure places from the treasures of Allah’s mercy.
Please do not think that I said “The heart is the intention, and the dog is the intention, and the disgraceful qualities are anger”. I am only saying that the word “Beyt” in the hadith refers to the heart, and the word “Kelb” refers to the intention of bad qualities. 173) Buhârî and Müslim, (Ebu Talha el-Ensarî from)
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These terms refer to these meanings. There is a big difference between saying that the visible terms refer to the inner and saying that “the inner is referred to”. Because in the latter, the visible is accepted as visible, and you say “there is a reference to the inner”. Thus, you distinguish yourself from the inner ones. Because our job is to take a lesson. This is the profession of complete scholars. The meaning of taking a lesson is to stop at the real meaning of what is mentioned. Indeed, a wise person, when he sees a calamity that has befallen someone else, takes a lesson from it for himself. That is, that calamity becomes a means for him to wake up. Because he is also a human being and calamities that befall others can also befall him.
This world is in the time of revolutions. It is always possible, even fated, for this calamity to come to you from someone else and then go to others. Therefore, taking a lesson is a very wise and good action. Then, move from the visible, which is called “Beyt” (house), which is the home of humans, to the heart, which is the spiritual home of Allah. Move from the “Kelb” (dog), which is the term used for the one who is burdened with the disgraceful qualities, to the souls that have become dogs. A heart full of anger, greed, attachment to the world, and trying to tear down the modesty of people is spiritually a dog. Thus, the light of insight seeks the meanings, not the forms. In this world, forms have overcome meanings, and meanings have been lost within forms.
In the hereafter, the opposite will happen, and forms will be defeated and lost within meanings. In that world, meanings will triumph completely. Thus, based on this secret and wisdom, every person is ranked according to their spiritual form. ı? z^*J’j ^?^ U? |H!’yl Jj «/iJlj ljC> Û? ^Ûl ^^j^ J>*Ji J~L>J
İhya-i Ulûm’id-Din
Those who tear the veil of honor of people, and those who greedily look at the property and possessions of people, will be ranked as fierce dogs. Those who are proud and arrogant towards other people in this world will be ranked as lions in the hereafter. Those who chase leadership will be treated as lions.174
Thus, many hadiths have been conveyed expressing these meanings. The eyes of the wise people have also witnessed these things.
If you say “There are many students with bad morals, and all of them have studied knowledge”, we will answer as follows: Such a person is a person who is deprived of the real knowledge that will secure his help and happiness in the hereafter. Where is this person, and where is the study of real knowledge? Because real knowledge shows the sins to the person as deadly disasters from the very beginning. Have you ever seen people who knowingly swallow a deadly poison?
The knowledge that is immersed in the formality of visible knowledge is a knowledge that they say with their tongues but reject with their hearts. This has no relation to knowledge, either near or far. Ibn Mes‘ud said: “Knowledge is not only a collection of many reports. Knowledge is only a light that is thrown into the heart.”
A scholar said: “Knowledge is only being afraid of Allah.”
Indeed, Allah the Almighty says:
Among the servants of Allah, only the scholars fear Him.
(Fâtır/28)
It seems that Allah the Almighty is pointing to the highest fruit of knowledge with this great verse.
This secret and wisdom have caused the people of verification to say:
“The meaning of the scholars’ statement, “We wanted to learn knowledge for something other than Allah, but knowledge did not belong to us, did not show us the truth. We only obtained its shell and its words” is that “knowledge that we wanted to learn for a purpose other than Allah has distanced us from us and did not show us the truth. We only obtained its shell and its words”. If you say “I saw a group of authentic and learned scholars, who had deeply studied the branches and principles of knowledge and were even considered among the most respected scholars. However, they were not free from all the ugly and bad morals”, we will answer as follows: “When you know the levels of knowledge and the knowledge of the hereafter, you will know that the knowledge these scholars have studied is useless as knowledge. The richness of knowledge is in applying the known for the sake of Allah.
If the intention is to approach Allah through knowledge; there are great benefits in it. This matter was touched upon earlier. More detailed explanations will be given in the pages ahead, insha’Allah. The second duty is to reduce worldly preoccupations and to distance oneself from one’s family and homeland. Because excessive preoccupation with the world prevents people from doing other things. Allah the Almighty says: Allah has not created two hearts in a man’s chest. (Ahzab/4) As thoughts spread over different areas, understanding the truth becomes more difficult. They said to express this wisdom: “Knowledge does not give you even a little unless you give it all. Even if you give it all, it is doubtful whether you can take even a little of it.”
Minds spread over many issues are like water scattered over various basins. The water scattered over various basins is absorbed by the basins, and the water that is not absorbed evaporates and flies away. Not even a drop of this water, which is beneficial to the crops, remains. Since there is no two hearts in a human being, the heart will be devoted either to the world or to learning knowledge. It is not possible to direct one heart to two goals. We see that today’s students, who are submerged in worldly preoccupations, have fallen into great disasters. Therefore, we advise the students who are studying knowledge not to be occupied with anything other than contemplation and investigation.