THE BOOK OF KNOWLEDGE

Being a Translation with notes

of

Kitab al-‘Ilm 

of 

Al-Ghazzali’s 

Ihya’ ‘Ulum al-Din

by

NABIH AMIN FARIS

SH. MUHAMMAD ASHRAF
LAHORE, PAKISTAN

 

SECTION VI

On the Evils of Knowledge and on Determining the Distinguishing Features of the Learned Men of the Hereafter and those of the Teachers of Falsehood.

We have already enumerated the excellence of knowledge and of the learned man, while concerning the teachers of falsehood several important strictures have been mentioned. These strictures have shown that the teachers of falsehood are the most severely punished of all men on the day of resurrection. It is therefore very important to ascertain what distinguishes the learned men of this world from the learned men of the hereafter. By the learned men of this world we mean the teachers of falsehood whose sole purpose in pursuing knowledge is to enjoy the luxuries of this life and to achieve power and position among its people. The Prophet said, “The most severely punished of all men on the day of resurrection will be the learned man whom Allah has not blessed with His knowledge;”¹ and again, “No man will be learned unless he puts knowledge into practice.”² The Prophet also said, “Knowledge is of two kinds: formal knowledge which does not go beyond verbal profession - it is the evidence of Allah against His people and according to it He would judge them, and genuine knowledge deep-rooted in the heart - this is the knowledge which is useful.”³ Muhammad also declared, “At the end of time there will be ignorant worshippers and corrupt learned men.” ⁴ He also said, “Acquire not knowledge in order to vie with the learned, dispute with and silence the insolent, and win favour and popularity among men, for whosoever would do this would be doomed to Hell-fire,”⁵ and again “Whoever would conceal his

1.      See supra; p. 1.

2.      Cf. al-Darirni, Intro. 29: 6.

3.      Ibid, 34:4.

4.      Cf. Hikyat al Awliya, Vol. II pp. 331-2

5.      Cf. ibn-Majah, Intro., 23:4-5

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knowledge, would be bridled by Allah with a bit of fire.”¹ The Prophet also said, “Others make me more afraid for your safety than the anti-Christ (al-dajjal).”On being asked whom he meant, he replied, “The false teachers.”² He also said, “Whoever would increase in knowledge but would not increase in righteousness would increase Allah’s wrath upon him.”³ Jesus said, “How can you lead the night-travellers along the way when yourselves are perplexed.”⁴ These and other traditions show the gravity of the danger inherent in knowledge and reveal the fact that a learned man is faced with either eternal destruction or eternal happiness. They also show that man, by pursuing knowledge, is denied safety unless he attains happiness as well.

We find in history the same evidence. ‘Umar said, “The thing I fear most for the safety of this nation is the learned hypocrite.”⁵ ‘Umar was then asked how one could be both learned and hypocritical, to which he replied, “While his learning does not go beyond verbal knowledge, his heart remains untouched and his works betray no wisdom.” Al-Hasan al-Basri said, “Be not one of those who combine the knowledge of learned men and the brilliant ideas of the wise but conduct themselves the way of fools.”

A certain man addressed abu-Hurayrah saying, “I want to acquire knowledge but I fear I shall lose it.” Abu-Hurayrah replied, “To discard knowledge is just the same as losing it.” Ibraham ibn-‘Uyaynah⁶ was once asked, “Who is the man whose remorse will be the greatest?” Ibn-‘Uyaynah replied, “While life lasts it is the philanthropist who has extended his kindness to the ungrateful: but at death it will be the learned man who neglected to put his knowledge into practice.” Al-Khalil ibn-Ahmad said “There are four kinds of men: One is the man who knows, and knows that he knows – he is a learned man and therefore follow him. Another is the man who knows, but does not know that he knows - he is asleep, wake

1.      Cf. ibn-Majah, Intro. 24: I: abu-Dawud, IIm, 9.

2.      Cf. al-Tayalisi, No. 975.

3.      Cf. al-Darimi, Intro. 34: 25.

4.      Al-Ghazzali might have combined Luke VI: 39 and VII: 32 into one saying.

5.      Cf. Tayalisi, No. 975.

6.      C and B, ‘Uyaynah: SM. ‘Uthah, Unidentified.

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him up. A third is the man who does not know, and knows that he does not know - he desires to learn, teach him. A fourth is the man who does not know, and does not know that he does not know - he is ignorant, reject him.” Sufyanal-Thawri said, “Knowledge summons works and, unless they respond, it departs.” Ibn-al-Mubarak said, “As long as a man continues to seek knowledge he remains learned; but the moment he thinks he has mastered all knowledge, he recedes into ignorance.” Al-Fudayl ibn-‘Iyad’ said, Three men do I pity: a mighty man who has fallen, a rich man who has become poor and a learned man who has become laughing stock for the world.” Al-Hasan al-Basri said, “The penalty which the learned men receive for seeking the world through works which belong to the hereafter is the death of their hearts.” In this connexion a certain poet has said:

Strange to me is he who barters good for evil;

Stranger still the one who trades his soul for pleasure;

But he who pays so dear a price as this, to rob

The earthly joys of others, he is strangest yet.

The Prophet, referring to the wicked learned man, said, “The learned man will suffer intense agonies of torture and, in order to increase his pain, will be made to go all around Hell, displaying himself to the people therein.’’² Usamah ibn-Zayd³ related that he heard the Apostle of Allah say, “On the day of resurrection the learned man will be brought forward and thrown into the fires of Hell where, as a result, his bowels will gush out and he will be made to carry them round and round all over Hell in a manner similar to that of a donkey when it turns a mill-stone round and round. Then the people of Hell will ask him about the reasons of his torture and he will say, “I was wont to enjoin what is right upon others but failed to do it myself, and to forbid what is wrong and committed it myself.”⁴ The learned man will receive a twofold penalty for his sin because he trespassed

1.      A.H. 187/ A.D. 802; see ibn-Khallikan, Vol. II, pp. 157-9.

2.      Unidentified. Cf. next tradition.

3.      Ibn-Harithah (A.H. 54/A.D. 674); see ibn-Sa‘d, Vol. IV, pt. 1, pp. 43-51; Tadhib al-Asma pp. 147-50.

4.      Al-Bukhari, Bad’ al-Khalq, 10.

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wilfully. For this reason Allah said, “Verily the hypocrites shall be in the lowest abyess of Fire.”¹ This, He said, because they have denied Him after they have known Him. Allah also deems the Jews more wicked than the Christians although the former, unlike the latter, have not given Allah a son nor said that He was one of three gods. The Jews, however, have denied Allah despite their knowledge of Him. Allah said, “They know him even as they know their own children.”² And again, “Yet when that of which they had knowledge came to them they believed not in it. The execration of Allah be on the unbelievers.” ³ In the course of the story of Bal‘am ibn-Ba’ura,⁴ Allah said, “Recite to them the story of him to whom We vouchsafed Our signs and followed them not, and Satan pursued him and he became one of the beguiled; he is, therefore, like unto the dog who lolls out his tongue, whether thou chase him away, or leave him alone.”⁵ Thus Bal’am was given the Book of Allah but gave himself instead to lust and was, therefore, likened to a dog. In other words whether or not he was given wisdom, he would go after lust.

Jesus said, “The teachers of falsehood are like unto a rock which has fallen into the source of the stream; it neither absorbs any water itself nor permits it to flow out and reach the plants; or like unto the pipes which lead into the cesspool: gypsum white on the outside while their interior is full of refuse and filth: or like unto sepulchres the exteriors of which are polished and clean but are within full of dead men’s bones.”⁶ These traditions and historical narratives show that the learned man of this world will occupy a more inferior position and will receive a more severe punishment than the ignorant man, while those who will succeed in attaining a seat in the neighbourhood of Allah are the learned men of the hereafter.

Characteristic of the learned men of the hereafter are the

1.      Surah, IV: 144.

2.      See Surahs, II; 141; VI: 20.

3.      Surah, II: 83.

4.      Balaam the son of Beor: Cf Num, 22, 23, 24.

5.      Surah, VII: 174-5.

6.      Cf. Matt. 23:4,27.

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following. They should not seek this world through their knowledge because the least of the learned men should know the insignificance of this life as well as its sordidness, foulness, and abrupt end in contrast to the greatness of the hereafter, its permanence, the purity of its happiness, and the majesty of its dominion. They should know that this world and the hereafter are diametrically opposed to each other, as hostile as fellow-wives - the more you please the one the more you displease the other; or as the two scales of a balance - the lower the one falls the higher the other rises; or as the east and the west - the more you advance towards the one the farther away you go from the other; or as two glasses of water, the one is full while the other is empty - the more you pour out of the one into the other the less water is left in the first. Thus he who does not realize how insignificant and sordid is this world, how closely intermixed are its pains and pleasures, and how transient it is, is insane. Whether it be observation or experience, both testify to the same conclusion. How then could the person who has no brains be numbered among the learned men? Again, he who does not realize the greatness and the permanence of the hereafter, is an unbeliever lacking all faith. And how could the person who has no faith be learned? Anyone who does not realize that this world is diametrically opposed to the hereafter and that any attempt to reconcile the one with the other is an impossible undertaking, is a man ignorant of the laws of the prophets, and still worse he disbelieves the whole Qur‘an. How then could he be numbered among the company of the learned? Furthermore anyone who knows all this, yet does not give the hereafter priority over this world must be a prisoner of Satan. His lust has vanquished him and his wickedness has triumphed over him. How then could such a person be considered learned?

Among the traditions of David is the following which he related having received it from Allah. Said Allah, “The least thing I would do with the learned man who would neglect My love in favour of his lust is to deny him the pleasure of communion (munajah) with Me.” Addressing David again Allah said, “Ask not a learned man who hath been drunk with the love of this world, about Me lest he blocketh

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the road of My love in thy face - such men are highway brigands who rob My people. O David! If thou findest one who seekest after Me, be thou unto him a servant. O David! Whoever leadeth a fleeing man back unto Me, the same I shall write down as a man of sound judgment; and whomsoever I write down as a man of sound judgment, him I shall never torment.” For this reason al-Hasan al-Basri said, “The penalty which the learned men receive for seeking the world through works which belong to the hereafter is the death of their hearts.” For the same reason Yahya ibn-Mu‘adh said, “Knowledge and wisdom will lose their glory if through them the world is sought.” Sa‘id ibn-al-Musayyab said, “If you see a learned man frequenting the houses of rulers you may conclude that he is a thief” Umar said, “If you see the learned cherishing this world, then entrust not your religion into his hands because everyone is captivated by what he loves.”

Malik ibn Dinar¹ said, “I have read in one of the books of the ancients that Allah said, ‘The least thing I would do with the learned man who has given himself to the love of this world is to remove from his heart the pleasure of communion with Me’.”²

A certain man wrote to a brother of his saying, “You have been given knowledge; envelop not, therefore, the light of your knowledge with the darkness of sin lest you be left behind in darkness when the learned go forward with the light of their knowledge. Yahya bn-Mu‘adh al-Razi used to say to the learned men of this world, “Ye people of knowledge! Your palaces are Caesarian,³ your homes are like those of Chosroes,⁴ your doors are Tahirid,⁵ your footwear is like

1.           A.H. 131/A.D. 748-9; see Hikyat al-Awliya’, Vol. II. pp. 357-89; ibn-Khallikan. Vol. II, nn. 202-3.

2.           See supra.

3.           After Caesar (Ar. Qaysar), the generic name which the Arabs apply to the Byzantine emperors.

4.           Ar. Kisra, the generic name which the Arabs apply to Persian monarchs.

5.           Probably after Tahir ibn-al-Husayn dhu-al-Yaminayn (A.H. 207/A.D. 822) As vizir to al-Ma‘mun and as founder of the Tahirid dynasty in Khurasan, his doors were inaccessible. Cf. al-Baghdadi, Ta’rikh Baghdad, Vol. IX, p. 345. For his life see ibn-Khallikan, Vol. I, pp. 420-24; Ta’rikh Baghdad, Vol. IX, pp. 353-55.

 

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that of Goliath,¹ your coaches are like those of Qarun,² your home utensils are Pharaonic, your sins are the same as those of the Jahiliyah days, and your beliefs are satanic; where then is the Muhammadan law?”

A poet said:

The shepherd keeps the sheep from harm and hurt;

Who then would keep them safe by day and night

If they who watch were wolves instead of men?

Said another:

Ye learned men of this city of favour,

What will cure salt which looses its flavour?

One of the gnostics was one asked, “Do you not think that he to whom transgression is attractive does not know Allah?” To which the gnostic replied, ‘I do not doubt that he who prefers this world to the hereafter, does not know Allah.” This latter thing is by far the worse. Furthermore you should not think that the giving up of wealth would qualify anyone to join the company of the learned men of the hereafter. Glory is more harmful than wealth. For this reason Bishr ibn-al-Harith³ related that a certain Bab⁴ once told him: “Whenever you hear a man say, ‘We were told,’ what he really means is, ‘Harken unto me’.” This same Bishr buried over ten⁵ baskets full of books used to say, “I have an urge to relate traditions but not until this urge subsides will I relate.” He also, as well as others besides him, said,

1.      Quranic Jalut, Surah 11, 250.

2.      One of the Quranic characters (Surahs XXVIII: 76-82, XXIX: 38, and LX: 25) Qarun has been identified with Korah of the Bible (Num, XVI). The Quranic legend is based upon the Talmudie tradition of Korah’s great wealth, and appears to be also confused with that of Crocsus. See al-Th‘alibi, Qisas al-Anbiya’, pp. 203-207: G.A. Barton. “Korah”, in The Jewish Encyclopaedia; D. B. MacDonald, “Karun”, in The Encyclopaedia of Islam.

3.      Known also as al-Hafi (A.H.227/A.D.842).See ibn-Khallikan,Vol. I,pp. 158-160; al-Baghdadi, Tarikh Baghdad, Vol. VII, pp. 67-80:

4.      Literally means “door”; a title given by dervishes to their great shaykhs.

5.      Cf. Tarikh Baghdad, Vol. VIII, p. 71,1,14, where the number is eighteen.

 

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“If you felt an urge to relate traditions, resist it and keep quite; but if you feel no urge, go ahead and relate.” This is because the pleasure of the glory of imparting knowledge and of occupying the position of a guide is greater than all the joys of this world. Consequently whoever should give in to the urge of his lust for such glory, the same would be from the children of this world. Thus Sufyan al-Thawri said, “The temptation to recite a tradition is more insidious than that of family or wealth.” How then is it possible for people not to fear its temptation?

The chief of the Apostles was told, “And had We not stablished thee, thou hadst well nigh learned to them a little.”¹ Sad Sahl,² “All knowledge, except that which pertains to the hereafter, is of the earth earthly; and all work is in vain except it be sincere.” He also said, “All men are dead except the learned; all learned men are in a state of stupefaction except those who practise their knowledge; all those who practise their knowledge are conceited except those who are sincere; and those who are sincere are constantly afraid until they know their fate.”

Abu-Sulayman al-Darani³ said, “If a man should pursue the study of tradition or get married, or travel in search of a living, the same has placed his faith in this world.” (By the study of tradition al-Darani had in mind the study of singular chains of authorities of (the study of traditions which are of no use for the hereafter). Jesus said, “How could he who persists in the paths of this world while his destination is the hereafter, or he who seeks knowledge in order to show off and not for the sake of following its precepts, be counted among the learned?”⁴

Salih ibn-Kaysan al-Basri⁵ said, “One day I came upon the teachers while they were

praying Allah to save them from evil doers who are versed in the law.”

 

1.      Surah, XVII: 76.

2.      Abu-Muhammad Sahl ibn-‘Abdullah ibn-Yunus al-Tustari (A.H. 283/A.D. 896): see ibn-Khallikan, Vol. I, p. 389.

3.      A.H. 234/A.D. 849-50; see ibn-Khallikan. Vol. I, pp. 494-95 Yaqut, Buldan, Vol. II, p. 536.

4.      Cf. Luke 9:62.

5.      A.H. 144 A.D. 761: see ibn-Qutaybah, p. 245; Tadhkirat al-Huffuz, Vol. I, p. 140.

 

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Abu-Hurayrah related that the Apostle of Allah once said, “Whoever would seek knowledge with which men draw near to Allah and would use it to attain some earthly desire would not on the day of resurrection find his way to Paradise.”¹ Allah also described the teachers of falsehood as those who would expend their knowledge in order to devour this world and described the learned men of the hereafter as humble and ascetic. Thus He said concerning the teachers of falsehood, “Moreover, when Allah entered into a covenant with those to whom the Scriptures were given, (and said), ‘Ye shall surely make it known to men and hide it not,’ they cast it behind their backs, and sold it for a sorry price! Vile is that which they purchase.’’² And concerning the learned men of the hereafter Allah said, “Among the people of the Book are those who believe in Allah and in what hath been sent down to you and in what hath been sent down to them, humbling themselves before Him. They barter not His signs for a mean price. These! their recompense awaiteth them with their Lord.”³ One of the Fathers said, “On the last day the learned men will be judged with the prophets while the judges will be judged with the magistrates.” By judges is meant every jurist who intends to seek the world through his knowledge.

Abu-al-Darda’ related that he had heard the Prophet say, “Allah revealed to one of the prophets saying, ‘Say unto those who study jurisprudence for a purpose other than religion and to those who acquire knowledge for a purpose other than that of doing according to it, say unto them that they appear before people in sheep’s clothing but inwardly they are raving wolves. Their tongues are sweeter than honey but their hearts are more bitter than colocynth. They act deceitfully against Me and scorn Me. Verily I shall confront them with temptations which would confound even the wise.”⁴

Al-Dahhak⁵ related on the authority of ibn-‘Abbas that the

1.      Ibn-. Majah; Intro., 23: 3.

2.      Surah III 184.

3.      Surah III: 198-99.

4.      Cf. Matt. 7: 15, 15: 8.

5.      Probably ibn-Sufyan. one of the Companions; see Tahdhib al-.Asma’ p. 321.

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Apostle of Allah once said, ‘The learned men of this people are two. First, he whom Allah has given knowledge which in turn he freely placed at the disposal of his fellowmen, taking from them nothing in return and charging no price for it. He shall be blessed by the birds of the air, the fish of the sea, the beasts of the earth and by the guardian angels¹ He will, on the day of resurrection, appear before Allah as a noble lord and will join the company of the apostles. Second, he whom Allah has given knowledge which he withheld from his fellow men, using it to enrich himself, the same will on the day of resurrection be bridled with a bit of fire while a crier will raise his voice among the crowds and say, ‘Behold this man, Allah gave him knowledge but he withheld it from his fellowmen and used it to enrich himself.’ He will continue to be tormented until all men are judged.”² More drastic than this is what has been related concerning a certain man who was in the service of Moses and went around saying, “Moses, the friend of Allah, has told me,’ “Moses, the confidant of Allah, has told me,” “Moses the intimate of Allah, has told me” and so on until he became very wealthy. Then he disappeared and Moses began to inquire about him in an attempt to find him. Finally there came to Moses one day a man leading a pig with a black rope tied to its neck. As the man stood before Moses the latter said, “Knowest thou such and such a man?” To which the visitor replied, “Yes I do. He is this pig.” On seeing that Moses exclaimed, “O Allah! I beseech Thee to transform this creature into his former state in order that I may ask him why and how such a thing has come upon him.” But Allah declared unto Moses in a revelation saying, “Not even if thou callest upon Me by what Adam hath called would I grant thy request. Nevertheless I shall tell thee why I have brought this upon him. It is because he was wont to use religion to gain the world.”

Still more drastic than either is what is related on the authority of Mu‘adh ibn-Jabal who heard the Prophet say, “Among the afflictions of the learned man is to prefer talking to listening.

1.      Ar. al-Kiram al Katibun; cf supra, p. 87. They are also known as al-Hafazah.

2.      Cf. ibn-Majah, Intro. 24: 1.

 

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Talking involves embellishments and accretions, and those given to it are not safe from error, while in silence is safety and wisdom.”

Among the learned are those who would guard their knowledge and dislike the idea of sharing it with others -these will occupy the first depth in Hell. There are others who are in the habit of regarding their knowledge as equivalent to power and position; and if they are ever contradicted or slighted they become infuriated - these will occupy the second depth in Hell. Others confine their knowledge to the circles of nobility and wealth and deem the poor classes unworthy of it - these will occupy the third depth in Hell. Others appoint themselves judges and hand down faulty opinions - these will occupy the fourth depth in Hell. Other learned men employ in their discourses Jewish and Christian arguments in order to make their erudition seem great - these will occupy the fifth depth in Hell. Others regard their knowledge as something virtuous and honourable and continually dwell on it before men-these will occupy the sixth depth in Hell. And finally there are the learned men who are the victims of vanity and conceit. Whenever they preach they upbraid, and whenever they are admonished they show resentment - these will occupy the seventh depth in Hell. Therefore O brother, observe silence, for through it you will overcome Satan. Do not laugh without cause and do not move without direction.

According to another tradition we are told, “Verily man may possess a reputation extending over East and West; but before Allah it would not amount to the weight of the wing of a mosquito.”

It has been related that a certain man from Khurasan who had attended one of the circles of al-Hasan al-Basr came back after the meeting with a bag containing five thousand dinars and ten garments of the finest silk and said, ‘O abu-Sa‘id, here is some pocket money and a change of clothes.” In answer al-Hasan said, “May Allah save thee. Gather up the money and thy garments for I have no need for either. Verily he who occupies a position like mine and will accept from people such things as thou has offered, will on the day of resurrection meet Allah in dishonour.”

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It has also been related on the authority of Jabir¹ that he heard the Apostle of Allah say, “Do not attend the circle of any learned man except him who would call upon you to relinquish five things in favour of five others, namely to relinquish doubt in favour of belief, hypocrisy in favour of sincerity, worldliness in favour of asceticism, pride in favour of humility, and enmity in favour of love.”

Allah said, “And (Qarun) went forth to his people in his pomp. Those who were greedy for this present life said, ‘Oh that we had the like of that which hath been bestowed upon Qarun! Truly he is possessed of great good fortune. But they to whom knowledge had been given said, ‘Woe to you! The reward of Allah is better for him who believeth’.”²Thus Allah identified the people of learning as those who prefer the hereafter to this world.

Another characteristic expected of learned men is that their works should not contradict their words. In fact they should not demand anything unless they are ready to be the first to do it. Thus Allah said, “Will ye enjoin what is right upon others, and forget yourselves?”³ And again, “Most hateful is it to Allah that ye say that which ye do not.”⁴ Allah said again in the story of Shu‘ayb,⁵ “I will not follow you in that which I myself forbid you.”⁶ And again, “But fear Allah and He will give you knowledge.”⁷ Allah also said, “Fear Allah and know...”⁸ and again, “Fear Allah and hearken....”⁹ Said Allah to Jesus, “O thou son of Mary! Warn thyself and when thou art warned, warn the people. Otherwise thou shouldst be ashamed of Me.” ¹⁰

The Apostle of Allah said, “The night I was carried to heaven, I passed by several people whose lips were being cut off with scissors of fire.

1.           Ibn-‘Abdulah al-Ansari, (A.H. 78/A.D. 697); see ibn-Qutaybah, pp. 156-57.

2.           Surah, XXVIII: 79-80.

3.           Surah, II: 41.

4.           Surah, LXI: 3

5.           One of the prophets mentioned in the Qur’an. See Surahs VII: 83,86, 88,90, see; XI: 85, 89, 93, 97: XXVI: 177; XXIX: 35.

6.           Surah, XI: 90.

7.           Surah, II: 282.

8.           Surah, II: 190.

9.           Surah, V: 107.

10.       Cf. Luke 4: 23.

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On asking them who they were, replied, ‘We were learned men who were wont to enjoin good but do it not and to forbid evil but commit it ourselves”¹ He also said, “The destruction of my people is brought about by a wicked learned man and an ignorant worshipper. The worst people are the wicked learned men and the best are the good learned men.”²

Al-Awza‘i³ once said, “The sarcophagi⁴ of the unbelievers complained to Allah of the stench of the corpses they contain. Thereupon Allah revealed unto them that the stench of the corpses of the teachers of falsehood would be worse.” Al-Fudayl ibn-’Iyad once said, “I have been informed that on the day of resurrection the wicked learned men will be brought to judgment before the idolators.” Abu-al-Darda’ said, “Woe once to him who doth not know, and woe seven times to him who doth know but doth not do accordingly.” Al-Sh‘bi also said, “On the day of resurrection a group from the people of Paradise will confront a group from the people of Hell and ask them, ‘What caused you to be thrown into Hell when we were admitted into Paradise through your instruction and teaching?’ To which the latter will reply, ‘We were wont to enjoin good but do it not and to forbid evil but commit it ourselves’.”

Hatim al-Asamm⁵ said, “No one on the day of resurrection would be more sorrowful than he who had taught men knowledge which they put in practice and which he himself neglected; consequently they were saved through him and he was doomed.” Malik ibn-Dinar said, “If the learned man does not do according to his knowledge, his words will fail to penetrate the hearts of his hearers just as the dew fails to soften the rocks.”

1.      Cf. Hikyat al-Awliya Vol. II, p. 387.

2.      Ibid., Vol. I, 242.

3.      ‘Abd-al-Rahman ibn-’Umar, founder of the Awza‘i system in Syria. He worked in

      Beirut and d. A.H. 157/A.D. 774. See ibn-Khallikan, Vol. I, pp. 492-93.

4.      Ar. nawawis pl. of nawas from Gr.

5.      A.H. 237/A.D. 851-52. See ibn-al-‘Imad al-Hanbali, Shadharat al-(Dhahab fi Akhbar man Dhahab (Cairo, 1350), Vol. II, p. 87; al-Sha‘rani, al-Tabaqat al-Kubra (Cairo, 1343), Vol. I, pp. 68-69.

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The poet said:

Admonisher of men, thou wouldst be indicted when

Thou chidest them for that which thou thyself dost do;

Advice thou givest and then thyself the sin commit

And scoff the love of life while loving it more than they.

And another said:

If thou condemn a sin and then commit

The same transgression, shame upon thy head.

Ibrahim ibn-Adham’ said, “While in Makhah, I came across a stone on which was inscribed, “Turn me over and thou shalt have warning’. Thereupon I turned it over and lo and behold I found inscribed on it, ‘If thou actest not according to thy present knowledge, why then shouldst thou seek new knowledge’?” Ibn-al-Sammak² once said, “Many are they who remind others of Allah while they themselves forget Him; who frighten others of Allah while they trespass against Him; who draw others near to Allah while they themselves are far from Him; who call others unto Allah while they themselves flee from Him; who read Allah’s Holy Books while they themselves deviate from His way!” lbraham ibn-Adham also said, “In speech we are always careful to use a language free of error, but when it comes to deeds we commit errors and fall short of the ideal set before us.” Al-Awza‘i said, “When boasting asserts itself, humility disappears.”

Makhul³ related that ‘Abd-al-Rahman ibn-Ghanam⁴ said, “Ten of the Companions of the Apostle of Allah told me, ‘As we were studying one day in the mosque of Quba⁵ the Apostle of Allah came

1.      A.H. 161/A.D. 778; see ibn-‘Asakir, Vol. II (Damascus,1330), pp. 167-96; al-Kutubi,

Fawat al-Wafayat (Bulaq, 1283), Vol. I, pp. 3-4.

2.      A.H. 183/A.D. 799. See ibn-Khallikan, Vol. II, pp. 296-97.

3.      Al-Shami. (A.H. 113/A.D. 731). See ibn-Qutaybah,p.230, ibn-Khallikan, Vol. II, pp. 585-86. He is also known as al-Dimashqi.

4.      A.H. 78/A.D. 697, see ibn-Sa‘d. Vol. VII, Pt. 2, p. 152; Tadhkirat al-Huffaz Vol. I, p. 48.

5.      A village two miles south-east of al-Madinah. Its mosque is celebrated in Islam and is said to have been the mosque of piety (al-taqwa).

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upon us and said: You may study whatever you wish, but Allah will not reward you unless you do according to that knowledge’.”¹ Jesus said, “The parable of him who acquires knowledge but does not accordingly, is like the parable of the woman who has secretly committed adultery and, on becoming pregnant, her sin becomes known. So it is with him who does not do according to his knowledge; on the day of resurrection he will be openly disgraced by Allah.” Mu’adh ibn-Jabal said, “Beware of the learned man’s error, which because of the exalted position of its perpetrator, is emulated by men.” ‘Umar said, “Through the error of a learned man a whole people may be led to error.” “Three things will bring about the end of time; one of these three is the error of the learned man.” Ibn-Mas’ud said, “There will come a time wherein the sweetness of hearts will become salty. At that time neither he who possesses knowledge nor he to whom it is imparted will reap any benefit therefrom. The hearts of the learned men will be like the saline land; the rains of heaven will fall upon it but fail to make it fresh.” This will take place when the hearts of learned men incline after the love of this world and give it preference over the hereafter. Then will Allah rob men of the springs of wisdom and will extinguish the lights of the true faith in their hearts. When you meet the learned among them he will protest before you his fear of Allah while trespassing and sin are evident in his deeds. How fat then are the tongues and how lean the hearts. Verily, by Allah - there is none but He - this would not have been so if the teachers had taught for the sake of Allah and the students had studied for His sake.”

 

The following is written in both the Bible and the Gospel, “Seek no new knowledge unless you have put into practice what you already know.” Hudhayfah² said, “You are in a time wherein anyone who will neglect a tenth of his knowledge will surely perish; but the time will come wherein anyone who will put into practice a tenth of his knowledge, the same will be saved because the idle are numerous.”

1.      Hikyat al-Awliya, Vol. I, p. 236.

2.      Ibn-al-Yaman al-Sahabi (A.H. 36/A.D. 657). See ibn-Qutaybah, pp. 134-35

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What is true of the learned men is true of the judges concerning whom the Prophet said, “There are three kinds of judges: One judges justly with knowledge; the same will inherit Paradise. Another judges unjustly whether or not he has knowledge; the same will roast in Hell fire. A third judges contrary to the ordinances of Allah; the same will also roast in Hell fire.”¹ K‘ab² said, “At the end of time there will be learned men who will urge people to abjure this world while they themselves renounce it not; they place the fear of Allah in the hearts of men while they themselves fear Him not; they forbid men to seek the favour of those in authority while they themselves curry favour with them; they prefer this world to the hereafter, slander everyone, associate with the rich and avoid the company of the poor, they are jealous of one another concerning knowledge and fight over it as women fight over the love of men; the anger of one of them is aroused if his companion would talk to another besides himself. Verily they are the enemies of the Merciful One.”

The Prophet said, “Verily Satan may bait you with knowledge.” When asked how would that be, Muhammad replied that Satan would say to you, “Seek ye knowledge and do nothing until ye master it.” Then will man continue to seek knowledge and defer action until he finally dies having done nothing.

Sirri al-Saqti said, “A certain man who was overzealous in mastering all esoteric knowledge suddenly withdrew from the world and devoted his life to worship. Thereupon I asked him why he had done so. To which he replied, “I saw in a dream someone say unto me, ‘How long will you persist in wasting knowledge?’ I replied, ‘Verily I shall study and preserve it.’ He said, ‘The preservation of knowledge lies in putting it into practice.’ Consequently I dropped seeking knowledge and bent myself on work and action.”

1.      Al-Tirmidhi, al-Ahkam, 1; ibn-Majah, al-Ahkam, 3.

2.      AI Ahbar (A.H. 32/A.D. 652-3). See ibn-Qutaybah, p. 219; M. Schmitz, art. “K’ab al-Ahbar” in Encyclopaedia of Islam.

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Ibn-Mas’ud said, “Knowledge is not the prolific retention of tradition, but rather the fear of Allah.”¹

 

Al-Hasan al-Basri said, “You may study whatever you wish, but Allah will not reward you unless you do according to that knowledge. Verily the concern of the insolent is the retention of tradition and that of the learned men is wisdom.” Malik ibn-Anas said, “Verily the seeking of knowledge as well as the imparting of it is good, provided the intentions are also good. Above all seek your daily provision of knowledge and let nothing else interfere.” Ibn-Mas‘ud said, “The Qur’an was revealed in order that men may direct their lives according to its teaching. But instead you have made the study of it your life work. There will also come a time when some will attempt to modify it - these are not the worthy among you”. The learned man who does not do according to his knowledge is like a sick man who prescribes treatment for others, or like a hungry and half starved man who works out delicious menus of food but cannot taste them. Describing a similar thing Allah said, “But woe be unto you for what ye utter (of Allah)”.² And according to a tradition the Prophet said, “Of the dangers which threaten my people I fear nothing except the error of the learned man and a hypocrite discussing the Qur’an.”³

Another characteristic expected of the learned man is that he be concerned with the acquisition of knowledge, useful in the hereafter and conducive to good work (ta’at). He should avoid those branches of knowledge which are of little use and which lend themselves to disputation and argument: Thus he who shuns the science of practical religion and takes to disputation is like a sick man suffering from many diseases who meets a clever physician, and despite the fact that the time is precious and limited, he wastes it in inquiring about the properties of drugs and medicines and about the curiosities of the medical profession and neglects the all important question of his own affliction. This certainly is the limit of insolence.

1.      Hikyat al-Awilya, Vol. I, p.131.

2.      Surah XXI: 18.

3.      Cf. al-Darimi, Intro., 23.

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It has been related that a certain man came to the Apostle of Allah and said, “Teach me some of the strange facts of knowledge.” To which the Apostle replied, “What hast thou done with the beginning of knowledge?” “But what is the beginning of knowledge?” the man retorted. The Prophet replied, “Hast thou known the exalted Lord?” “Yes”, said the man. “And what hast thou done for Him?” “Oh well,” replied the man. “And has thou know what death is?” added the Prophet. “Yes”, replied the man. “And what hast thou prepared for it?” inquired the Prophet, “Oh well,” protested the man. Thereupon the Prophet said, “Go thou first and do these things and then come and we shall teach thee some of the strange facts of knowledge.”

The knowledge acquired should be like that which Hatim al-Asamm, the disciple of Shaqiq al-Balkhi¹ learned from his teacher. Thus it is said that Shaqiq once asked Hatim how long he had been in his company. Hatim replied, “Thirty-three years.” Shaqiq then said, “And what have you learnt during this period?” “Eight things,” replied Hatim. Thereupon Shaqiq exclaimed, “Verily we are Allah’s and unto Him is our return. I have spent my life trying to teach you but you have learnt only eight things!” Hatim replied, “Frankly I have learnt nothing else and I do not like to lie about it,” Shaqiq then said, “Well, out with these things and let me hear them.” Hatim then said, “I looked around and beheld that every man has something or someone whom he loves and with whom he remains until the hour of death arrives, at which time they part. Consequently I made charity the object of my love so that when the hour of death arrives the object of my love accompanies me to the grave.” “Thou hast done well, Hatim,” said Shaqiq, “let us now hear the second thing thou hast learnt.” Hatim replied, “I have pondered over the words of Allah when he said, “But as to him who shall have feared the majesty of the Lord, and shall have refrained his soul from lust, verily, Paradise - that shall be his dwelling place,’² and have come

1.      According to ibn-Khallikan,Vol. I,p.404, Shaqiq, died in A.H. 153/A.D.770; while according to ibn-ul ‘Imad al-Hanbali, Shadharat al-Dhahab fi Akhbar man Dhahab (Cairo,1350), Vol. I, p. 341, he died in A.H. 194/A.D. 810.

2.      Surah, LXXIX: 40-11.

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to know that the words of Allah are the truth. Consequently I have mortified myself and suppressed lust until my soul found its abode in the obedience of Allah. Thirdly, as I looked around the people I found that everyone treasures and exalts whatever valuable things he possesses. I then turned to the words of Allah, ‘All that ye possess passeth away but that which is with Allah abideth’,¹ and began to give unto Allah whatever valuable things fell into my hands. Fourthly, as I looked around I saw that everyone places his trust in wealth, descent, honour, and lineage - things which on examination I found to be empty. I then pondered over the words of Allah, ‘Verily the most honourable of you in the sight of Allah is the most pious of you,’² and immediately turned with all my soul to piety in order that I may become honourable before Allah.

“Fifth, I looked around and beheld these people slandering and cursing one another, all because of jealousy. Then I turned to the words of Allah, ‘It is We who distribute their subsistence among them in this world’s life,’³ and consequently I abjured jealousy and extended my love to all realizing that man’s lot is from Allah. As a result I dislike people no more.

“In the sixth place, I saw men oppress and fight one another. Whereupon I turned to the words of Allah, ‘Verily Satan is your foe; for a foe then hold him.’⁴ Accordingly I took Satan for a foe and ceased to hate people.

“The seventh thing I learnt was the following: As I looked around I saw that everyman was running after bread, and debasing himself and committing all manner of unlawful things in the effort to gain his end. Then I recalled the words of Allah, ‘There is no moving thing that moveth upon the face of the earth but its provision is from Me.’⁵ Realizing that I was one of those moving things whose provision is from Allah, I devoted myself to the things which are Allah’s, and entrusted my fate into His hands.

1.      Surah, XVI: 98.

2.      Surah, XLIX: 13.

3.      Surah, XLIII: 31.

4.      Surah, XXXV: 6.

5.      Surah, XI: 8.

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“The eighth thing which I learnt was this: I looked around and found that every man has placed his trust in something created - one in his possessions and another in his wealth, a third in his profession and the fourth in his health. In short all created beings placed their faith in things which are like themselves created. I then turned to the words of Allah, ‘And to him who putteth his trust in Him will Allah be all-sufficient,’¹ and from that moment on I placed my trust in Allah, verily He is all-sufficient.”

Then Shaqiq said, “O Hatim, may Allah prosper thee. Verily I have examined the Pentateuch, the Gospels, the Psalms, and the great Qur’an and found that all goodness and religion centre around these eight things; whoever would practise them would conform to the teachings of these four books.”

No one bothers about the acquisition of this type of knowledge or even acknowledges its existence except the learned men of the hereafter; while the learned men of this world apply themselves to those branches of knowledge which help to gain for them wealth and position, neglecting all the knowledge which Allah sent the Prophets with to impart in this world.

Al-Dahhak ibn-Muzahim² once said, “When I was young the learned men used to teach one another piety, but nowadays they learn nothing but scholastic wrangling (kalam).”

Another characteristic expected of the learned man is that he be not disposed to indulgence in his food and drink, and luxury in his dress, furniture, and housing. Rather he should prefer economy in all things, emulating thereby the blessed Fathers. He should be more readily satisfied with the least of everything, and the closer he draws to penury the closer he draws to Allah and the greater will his rank be among the learned men of the hereafter. This is attested by the story related about Ibrahim al-Khawwas³ who was a friend of Hatim al- Asamm Said Ibrahim

1.      Surah, LXV: 3.

2.      A.H. 102/A.D. 720-21; see ibn-Qutaybah, p. 232.

3.      A.H. 291/A.D. 904; see al-Baghdadi, Tarikh Baghdad, Vol. VI, pp. 7-10; al-Sha‘rani, Vol. I, pp. 83-84.

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“Once upon a time I and three hundred and twenty pilgrims arrived at al-Rayy in the company of Hatim. We were all headed to Makkah for the pilgrimage. The men had their woollen cloaks but lacked both provisions and provision bags. On arriving at al-Rayy we came upon a merchant of abstemious habits who loved the poor and therefore offered us shelter and food for the night. In the morning our host asked Hatim whether or not he had anything to do because he wanted to call on a certain sick jurist in the town. Hatim replied ‘Visiting the sick is meritorious, and hearkening unto the learned is a form of worship. I shall therefore accompany you.’ The sick jurist was Muhammad ibn Muqatil,¹ the judge of al-Rayy. As they arrived at the gate of his mansion they beheld a great and imposing palace. This made Hatim wonder and say (to himself), ‘Such a palace is the property of a learned man!’ On being admitted they entered the palace and lo, they were in the midst of an imposing wide, and spacious house with luxurious curtains and draperies. But Hatim still wondered. They then stepped into the hall in which the patient lay on a soft mattress. Over his head stood a lad waving a fan. While Hatim remained standing the merchant sat down beside ibn-Muqatil and inquired about his condition. Noticing that Hatim was still standing, ibn-Muqatil motioned him to take a seat but Hatim declined. Ibn-Muqatil then inquired whether or not Hatim wanted anything done for him, to which Hatim replied, ‘Yes I wish to ask you a question.’ ‘Ask’, said ibn-Muqatil. Hatim replied, ‘Sit up that I may ask thee.’ Ibn Muqatil sat up and Hatim proceeded to ask him saying, ‘From where did you get your learning?’ ‘From trustworthy reporters who related their knowledge to me directly,’ said ibn-Muqatil. ‘And wherefrom did they get theirs?’ asked Hatim. ‘From the Companions of the Apostle of Allah,’ replied ibn-Muqatil. ‘And wherefrom did the Companions get theirs?’ asked Hatim. ‘From the Apostle of Allah,’ replied ibn-Muqatil. ‘And the Apostle?’ inquired Hatim. ‘From Gabriel who got his from Allah,’ replied ibn-Muqatil.

‘Tell me then,’ said Hatim, ‘in that which Gabriel received from Allah and transmitted to the Apostle who in turn passed it on to his

1. Unidentified.

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