Al-Ihya’ al-‘Ulum ad-Din again says, as Sahl has stated: ‘All people, except the scholars, are dead. Except those scholars who act upon their knowledge, all scholars are intoxicated. Except those who are sincere in their deeds, all those who perform deeds are arrogant. The sincere person is one who lives in great fear, for he does not know what the end will be.’ Abu Sulayman ad-Darani201 said: ‘A person who is searching for hadith, or getting married, or going on a journey for livelihood is considered as having been wrapped up in the world and having leaned towards it.’ The phrase ‘searching for hadith’ here means ‘searching for hadiths which are rare and not found in any muhaddith, and whose isnads are denied.’ Jesus (peace be upon him) said: ‘How can a person who turns back to the worldly path, even though he is directed towards the Hereafter, be considered among the people of knowledge?
He who learns the speech not in order to act upon its content, but in order to accuse others with it, how can he be considered among the scholars? Salih b. Kisan al-Basri203 said: ‘I reached the great scholars living in Medina al-Munawwara and other Islamic cities. All of them were hadith scholars, but they would seek refuge with Allah from being a scholar who is a sinner.’ Abu Hurayra reports: 201) His kunya is Abu Sulayman Abdurrahman b. Ahmed b. Atiyya. He died in the year H. Abu Sulayman ad-Darani is used as the kunya of two persons. Usually, these two persons are confused with each other. The kunya of the other is Abdurrahman b. Sulayman b. Abu Jumayl al-Anasi ad-Dimashqi. Hz.
Searching for and uncovering the hadiths of the Prophet (s.a) is considered the greatest jihad. Those who strive on this path are promised Paradise. Therefore, searching for hadiths is not considered as leaning towards the world. How can it be considered? The statement regarding going out for marriage and trade also requires a ta’wil (interpretation).) In some expressions, Kisan is written instead of Hasan. Instead of al-Basri, enNazarî is written. This person is originally from Medina. Later, he came to Basra. He is mentioned in Imam Musa Mukaddima. His birth and death dates are unknown.
Book of Knowledge/VL Section
Whoever seeks knowledge for the sake of attaining the presence of Allah, but for the sake of obtaining the world, on the Day of Judgment, he will not even be able to smell the fragrance of Paradise. Allah the Almighty describes the bad scholars as ‘those who eat the world with knowledge,’ and the scholars of the Hereafter as ‘those who are humble and ascetic.’ Allah the Almighty says about the worldly scholars (bad scholars): ‘Previously, Allah took a guarantee from those to whom the Book was given (scholars): ‘You will surely explain the Book to people and make it clear, and you will not conceal it!’ But they cast that guarantee and promise behind their backs and took some money in return. What a bad trade this is! (Al-‘Imran/ 187) He describes the characteristics of the scholars of the Hereafter as follows: ‘Indeed, among the people of the Book (Christians and Jews) there are some who, although they submit to the truth, believe in Allah as you do, and also believe in the Quran revealed to you, as well as the Torah and Gospel revealed to them.
They do not sell the verses of Allah for a few coins and do not seek worldly benefits! Indeed, there are rewards for these believers with their Lord. Truly, Allah sees the account quickly. (Al-‘Imran/198) Some of the predecessors said: ‘Scholars are honored along with the prophets, and judges are honored along with kings.’ Every scholar who seeks knowledge for the sake of the world is considered among the group of judges. Abu Derda reports from the Prophet (s.a): !^Jİ vpJI u>X ^jiîj ^133*1 aP pA 0pi i/^İ pv Çilli dpij .üıp pJı p •
Al-Ihya’ al-‘Ulum ad-Din Allah the Almighty revealed to some of His prophets: ‘Those who seek the world while performing the deeds of the Hereafter, those who study knowledge not for the sake of action but for other purposes, those who study fiqh not for the sake of religion but for worldly positions, those whose hearts are like the heart of a sheep and who cover themselves with the wool of the people, those whose tongues are sweeter than honey and whose hearts are sharper than pepper, say to them: Are they mocking me and trying to deceive me? For the sake of my honor, I will open a door of fitna (trial) for them that even the most gentle of them will be astonished.’ The Prophet (s.a) said: ÇjJl ^i IAp tül dizi j^li ^1 j^lî Iİa j)^l>Jl ^TİJ ı^1 5^* ı?^ j^ ^j^ f^z a, ^Jj I* t U
They do not give that knowledge for any worldly compensation. Such a person is blessed by the birds flying in the sky, the fish swimming in the sea, the animals walking on the land, and the angels called kiraman kattibin, who send salutations (prayers for his well-being). This person, on the Day of Judgment, will come to the presence of Allah in the company of the prophets as a noble person. b) The second group: Those who have learned the knowledge of Allah in the world, but because they are stingy, they avoid teaching what they know to the servants of Allah except in exchange for worldly goods. Such a person, on the Day of Judgment, will have a fire-filled gem thrust into his mouth. 204) Ibn Abdilbarr, (weak chain)
Book of Knowledge/VL Section
and will come to the presence. A teller among the people of the Hereafter will cry out: ‘This and that son of so-and-so! Allah gave him knowledge in the world; he withheld this knowledge from the servants of Allah in exchange for worldly gain and provided worldly benefits in exchange for knowledge and sold it for a small price. In this regard, this person will remain in torment until the account of the people is settled. There is an even more severe hadith than this: It is as follows: A person who had served Hz. Musa continuously would constantly say: ‘Allah’s pure servant Musa said to me. Allah’s companion Musa said to me. Allah’s speaker Musa said to me.’ He would accuse Hz.
Musa. Over time, this man became rich and his wealth increased, so he no longer came to the presence of Hz. Musa. Hz. Musa would ask everyone about him, but he could not find any trace of him. One day, a man came to the presence of Hz. Musa, holding a pig with a black rope around its neck. When Hz. Musa asked about his old friend, the man replied, ‘Yes, the person you are asking about is this pig you see.’ Upon hearing this, Hz. Musa prayed to Allah, saying, ‘O Lord, return him to his former state! Return him so that I can ask him why he was brought to this state.’ Allah revealed to Musa’s servant: ‘Even if you had prayed as the prophets Adam and those after Adam prayed, I would not have accepted your prayer.
But should I not inform you why I brought him to this state? I brought him to this state because he sought the world while claiming to be religious.’ Let us also say something even more terrifying: Mu’az b. Jabal reports as a mukhtasar, and according to another narration, as a mursal, from the Messenger of Allah: Slj *^^jj J:*** ^*)^J’ ^3 ^^*r<^ Czî ^1 S—*'' ^^^^^^ ^j^i û' (►!!—k!l a^s ^jA ^>u ^ üU oy^i ^ tl»J*)l (j*y ‘f^J i*^C« çilJl ^j .Uâ>Jl 5^^ (Â Cr’3i 205) Taberânî, el-Evsat, {weak chain}
Al-Ihya’ al-‘Ulum ad-Din ^J^’ y ^ *4-?®* S**” Si *J^< ^b^ 5’ »J* î& ^j û* ûUaİ-Jjl i!^
Speaking, adorning, and prolonging speech make it very difficult for the speaker to remain righteous. Silence (for an scholar) brings safety and knowledge (or gain). There is an scholar who does not want his collected knowledge to be known by others. Such an scholar is in the first layer of fire. Some scholars who are like kings in their knowledge become very angry when they are contradicted or when any opinion is opposed to them in matters of knowledge. The place of such scholars is the second layer of fire! There is a group of scholars who assign their knowledge and strange speeches to the rich and those in high positions, and who do not give anything to those in need. The place of punishment for this group is the third layer of fire.
There is another group of scholars who think they are judges, but they give incorrect rulings (impose). However, Allah the Almighty says that those who are oppressive (or those who speak without knowledge) are in the fourth layer of fire. There is also a group of scholars who speak in the language of Jews and Christians in order to appear knowledgeable. These are in the fifth layer of fire. Another group carries the burden of pride and arrogance, and when they give advice to others, they are strict and reprimand them, but when they are advised, they do not listen due to their pride and arrogance. This is the seventh layer of fire.
Book of Knowledge/VI. Section
My brother! Prefer silence!
Prefer silence so that you can defeat the devil with this state!
Avoid unnecessary laughter and walking towards a place where you have no need!
208
Another hadith says:
♦ s
. *_^y»j ^L>
Sometimes the praise and commendation of a person spreads from east to west to such an extent that it fills the entire world; but the value of this in the sight of Allah is no more than the wing of a mosquito.207
It is reported that a man from Horasan, who was returning to his homeland, gave a bag containing five thousand dirhams and ten garments made of fine fabric as a gift to Hasan al-Basri, whom he had benefited from in his sermon, and said: ‘O Abu Said! I am giving you this bag as charity and these garments for you to wear.’ Hasan al-Basri replied: ‘May Allah grant you well-being! I have no need for these gifts. Take them and go. For if a person who sits on my pulpit takes similar things from the people, on the Day of Judgment, he will come before Allah as a person who has no share.’
Hz. Jaber reports as a mukhtasar and mursal:
J! ?y^’ üt i ^f^ü^ Ji 7^’ üt) ‘-?? J: ^r’ Üt i
J! ^’ Üt)
b bil ojs^- ûjJjji j^ii Jli 4bj ^ <*£ ^
:jLi JÜ ıbL^JI
4!l
207) Ebu Talib el-Mekkî, Kut’ul’Kulûb’, Irâki said that he did not find such a text. However, it is mentioned in different wording in Bukhari and Muslim.
Al-Ihya’ al-‘Ulum ad-Din
Do not sit with every scholar! Only sit with those scholars who abandon five things and invite you to five others. 1) From speculation to certainty, 2) From ostentation to sincerity, 3) From worldly desire to asceticism (abandonment of the world), 4) From pride to humility, 5) From enmity to advice…
Because Allah the Almighty says:
Then one day (Karun) appeared before his people in splendor and magnificence. Those who desire the worldly life said, ‘Oh, if only we had the wealth given to Karun; he is truly a great possessor of blessings.’ Those who have been given knowledge about the Hereafter said, ‘Woe to you, those who desire the world! The reward of Allah in Paradise is better for those who believe and do righteous deeds. Only those who are patient in worship will be joined with Paradise and its reward.
(Al-Kasas/79-80)
The noble verse describes the scholars of the Hereafter as those who prefer the Hereafter over the world.
One of the signs of the scholars of the Hereafter is that their actions do not contradict their words, and they do not recommend to others a deed they themselves do not perform.
Allah the Almighty says:
(O scholars) you command people to do good, but have you forgotten yourselves?
(Al-Bakara/44)
Saying something you will not do yourself is the most beloved thing to Allah.
(Al-Saf/3)
Allah the Almighty says in the story of Hz. Shu’ayb:
Shu’ayb said: ‘O my people! Tell me! If I am a messenger from my Lord and He has given me a good provision from Him, what should I do? I do not want to fall into the things I forbid you from.’
(Al-Hud/88)
Fear of Allah teaches you knowledge. Allah knows all things perfectly.
(Al-Bakara/282)
Fear of Allah and know that you will surely come before Him; announce Paradise to the pious believers!
(Al-Bakara 223)
Fear of Allah and obey His command.
(Al-Ma’idah/108)
Allah the Almighty said to His servant and Prophet Isa: ‘O son of Maryam! First, advise yourself. If your soul accepts this advice, then advise the people of what your soul has accepted. If your soul does not accept it, then avoid advising others out of shame before Me!’
The Prophet (s.a) said:
On the Night of Isra, I passed by some nations. I saw that their lips were cut with scissors made of fire.
I asked who they were. They answered in response to my inquiry: ‘O Messenger of Allah! We used to command people to do good, but we ourselves did not do it. We used to forbid evil, but we ourselves committed it.209
209) Ibn Hibban, (from ‘Enes)
Al-Ihya’ al-‘Ulum ad-Din The destruction of my ummah is due to the face of the ignorant scholar and the ignorant worshipper. The worst of the wicked are the scholars, and the best of the good are the scholars. Evzai211 said: ‘When the graves seek refuge with Allah from the bad smell of the disbelievers’ remains, Allah the Almighty revealed to them: ‘The inside of the bad scholars is worse smelling than the remains inside you.’ Fudayl b. Iyaz said: ‘There is a punishment for those who do not learn, and sevenfold punishment for those who learn but do not act.’ Sha’bi212 said: ‘On the Day of Judgment, a group of the people of Paradise will raise their heads and speak to another group of the people of Hell as follows: ‘What caused you to be thrown into Hell? Although we attained the mercy of Allah and entered Paradise because of the knowledge and eloquence you taught us.’
The people of Hell will answer: ‘We used to command good, but we did not do it ourselves. We used to forbid evil, but we ourselves committed it. That is why we are in Hell.’ Malik b. Dinar said: ‘A scholar’s advice and guidance cannot settle in the hearts of others unless he acts upon his knowledge. Just as rain cannot affect dry stones.’ The poet said beautifully: ‘O preacher who advises the people! You have been accused… because you do many things that you yourself do. You advise the people with your strength. But I swear by my life that you collect all the calamities. You blame the world and those who desire it; indeed, you love the world you blame more than those you accuse.’ Darimi, (from Ahvas b.
Hakim) 211) Evzai’s kunya is Abu Amr Abdurrahman b. Amr b. Abu Amr. He died in the year H. His kunya is Abu Amr Amir b. Shurahbil, and he died in his eighties in the last part of the first century of the Hijra.
Book of Knowledge/VI. Section
Another poet says: Do not forbid others from doing something you yourself do; such an action is the greatest sin for you. Ibrahim b. Edhem213 said: ‘Once I was in Makkah al-Mukarramah. I saw a stone. On it, these words were written: ‘Turn me over and take a lesson!’ I turned the stone over and this time I saw these words: ‘You who do not act upon what you know, why do you seek the knowledge of what you do not know?’ Ibn Semmak214 said: ‘There are many people who remember Allah, but they themselves forget Him. There are many people who try to bring the people closer to Allah, but they themselves are far from Him. There are also many people who read the Book of Allah, but they do not benefit from it at all!’ Ibrahim b.
Edhem said: ‘We speak in such a way that we never make a mistake; but when it comes to action, we always make mistakes and never act correctly.’ Evzai says: ‘When i’rab (correct recitation according to grammar) comes, the state of humility in the heart is removed.’ Mekhul215 reports from Abdurrahman b. Ganem: ‘Ten of the Companions of the Prophet said to me: ‘We were teaching knowledge in the mosque of Kubba. At that time, the Messenger of Allah came. When he saw us reading and teaching, he said: 213) His kunya is Abu Ishak, he was born in the city of Belh. He is a zahid and a scholar. He died in the year H. His kunya is Abu Abbas Muhammad b. Sabih. He died in the year H. His kunya is Abu Abdullah, he is from Sham. He died in the 110s of the Hijra.