CHARACTERISTICS OF THE PEOPLE OF KNOWLEDGE
The Commander of the Believers,radyAllaahu ‘anhu, has described this category from the carriers of
knowledge with certain attributes:
From them is that:“Through them, the knowledge is fortified upon the reality of evidences.”
The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of
Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others
becomes easy upon them.
So they do not look for a way towards that which others seek a way towards, from those who stop with
this worldly life, its attractions and its pleasures. And from those who have pride in that and do not
spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who
turn towards that which the self-sufficient ones have abandoned.
Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures,
finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could
replace his desire for this world if he were to abandon it. So he does not have the patience for
abandoning it.
In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the
desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan(rahimahullaah) used to say: “Verily, the ones who love Allaah are only those who inherit the good life
and taste its pleasures due to what they seek a way towards, such as the private attachment to their
Beloved (Allaah). And due to what they find from the sweetness of their love for Him in their hearts.”
These individuals only befriend that which the ignorant feel repelled by because those who are ignorant
about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t
know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and
befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His
remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who
are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.
And from another of their attributes, which the Commander of the Believers has described them with,
was:“They accompany the world with their bodies while their souls are drawn towards the great
abode.”
This is an indication that they do not take this world as their home nor are they content with it as a place
of residence nor as a place of rest. Indeed, they only see it as a transition and they do not take it as an
abode. All of the messengers and revealed Books advised towards this aspect. Allaah has informed us in
His Book of the believing man from the house of Pharaoh who said to his people while he was lecturing
them:
“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily,
the Hereafter that is the home that will remain forever."
[Surah Ghaafir: 39]And the Prophet,sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar:“Be in this world as if you were a stranger or a passer-by.”
34 So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
And in another report it is stated:“Count yourself amongst the inhabitants of the graveyards.”
From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do
not become an inhabitant of it."And he also said: "Who is the one who will build a home upon the waves of the ocean? This is the worldly life, so do not take it as a home that will last forever."
Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing
for his homeland and the day when he will return to it. He makes provision of what is necessary for his
path back homeward. He does not compete for status with the people of the land he is passing through.
Nor does he grieve over the degradation he experiences while amongst them.
Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed. His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”
And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger. He does not become
upset when it degrades him, nor does he compete with others with regard to what it gives of honor. For
him is a condition and for the people are a condition.”
In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally
in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place
of residence. And he is always concerned with returning to the home from which he was cast out of.
34 This is as is said: “Love of one’s homeland is part of Faith.”
35 Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
36 Sunan Ibn Maajah (no. 4114). This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn Maajah (no. 895)
36This statement is based on a fabricated hadeeth:“Love of ones homeland is part of Eemaan (Faith).”
Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion. It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in And as it is said: Some of our scholars "How many homes in the world does the young man take charge of.Yet his longing will forever be for his first home."
37 have said:“So rush to the Gardens of Eden for indeed it is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don't you see? Shall we return to our homes and find peace? And it has been determined that when the stranger is far away and his home has disappeared, then he is lost. So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?"
TYPES OF BELIEVERS ACCORDING TO THEIR STRANGENESS
The believers in this category can be further divided into several categories. From among them is he
whose heart is attached to Paradise. And from among them is he whose heart is attached to His Creator.
And these are the ‘
Aarifoon
(those who have complete awareness of Allaah). Perhaps, the Commander of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category. Thus, the ‘Aarifoon have their bodies in this world while their hearts are with their Guardian (Allaah).And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said: "The signs of purity is that the heart of the servant be attached to Me. So if it is that way, then he will not forget under any condition. And if it is that way, I will bless him with preoccupation of (his time with) Me in order that he will not forget Me. So if he does not forget Me, I will change his heart. So when he talks, he will talk for My Sake and when he remains silent, he will remain silent for My Sake. He is the one whom I have given assistance from Myself.”The people of this condition are the strangers amongst the strangers and their strangeness is the greatest of strangeness.
TYPES OF STRANGENESS
Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and
the hidden.
The Apparent:
The strangeness of those who correct themselves and others in the presence of evildoers
The strangeness of the truthful in front of the people of hypocrisy and those who show off
The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners
The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life
who are those deprived of the fear and humility (of Allaah).
And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not
remain.
The Hidden:
The strangeness of one's desires – and it is the strangeness of the ‘
Aarifoon
amidst the entire creation,
even including the scholars, the worshippers and the ascetics. For verily, these (three) stop at where their
knowledge, worship and asceticism take them. But these individuals only stop when they reach He
whom they worship and their hearts do not swerve away from Him.
This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not
like the longing of the people. And their desire is for the Hereafter contrary to the desires of the people.
And their supplication is not like the supplication of the people."
And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and
said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one,
anything other than Him."
Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid is the stranger of this world and the 'Aarif is the stranger of the Hereafter."
He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world,
while the one who is aware of Allaah is a stranger amidst the people of the Hereafter. Thus, neither the
worshippers nor the ascetics will be able to recognize him.
Verily, only those who are similar to him and whose desires are similar to his desires will be able to
recognize him. Or perhaps all of these strange qualities or most or some of them will be gathered in the
‘
Aarif (one who is aware of Allaah). So let no one ask about his strangeness at that point. Thus the
"Aarifoon are the foremost to the people of this world and the Hereafter.Yahyaa Ibn Mu'aadh (rahimahullaah ) said: "The ‘Aabid (worshipper) is well-known (amongst the people), while the ‘Aarif (knowledgeable one) is hidden (unknown)." And perhaps the condition of the ‘Aarif is hidden from even himself, due to the concealment of his
condition and the bad thoughts he holds for himself.
Ibraaheem Ibn Adham (
rahimahullaah
) said: "I have not seen this matter except in a man who did not know
that about himself nor did the people know him."
In the hadeeth of Sa'ad,
radyAllaahu ‘anhu
, the Prophet,
sallAllaahu ‘alayhi wa sallam
, said:
"Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has
Taqwaa
), who is
prosperous and who is concealed."
38
And in the hadeeth of Mu'aadh Ibn Jabal,
radyAllaahu ‘anhu
, the Prophet,
sallAllaahu ‘alayhi wa sallam
, said:
"Verily, Allaah loves the righteous, those who possess
Taqwaa
, those who are concealed. When
they are absent, they are not missed. And when they are present, they are not recognized."
39 These individuals are the roads of guidance and the lampposts of knowledge.'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the
people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him).
These are the stars of guidance. Every darkening evil has been removed from them.”
So these individuals are the most specific (i.e. few) of strangers. And they are the ones who flee from
trials for the sake of their Religion. They are the ones who extract themselves from their families and
who will be resurrected with 'Eesaa Bin Maryam. And they are in the presence of the inhabitants of the
Hereafter, more honorable than flaming torches. So what is their condition amidst the inhabitants of this
world? Their condition is for the most part concealed from these two groups (inhabitants of this world
and the next).
[This is where we will end the translation of the treatise. As stated in the introduction, the Imam
goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and
which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are
completed.]
The Commander of the Believers,radyAllaahu ‘anhu, has described this category from the carriers of
knowledge with certain attributes:
From them is that:“Through them, the knowledge is fortified upon the reality of evidences.”
The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of
Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others
becomes easy upon them.
So they do not look for a way towards that which others seek a way towards, from those who stop with
this worldly life, its attractions and its pleasures. And from those who have pride in that and do not
spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who
turn towards that which the self-sufficient ones have abandoned.
Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures,
finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could
replace his desire for this world if he were to abandon it. So he does not have the patience for
abandoning it.
In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the
desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan(rahimahullaah) used to say: “Verily, the ones who love Allaah are only those who inherit the good life
and taste its pleasures due to what they seek a way towards, such as the private attachment to their
Beloved (Allaah). And due to what they find from the sweetness of their love for Him in their hearts.”
These individuals only befriend that which the ignorant feel repelled by because those who are ignorant
about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t
know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and
befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His
remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who
are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.
And from another of their attributes, which the Commander of the Believers has described them with,
was:“They accompany the world with their bodies while their souls are drawn towards the great
abode.”
This is an indication that they do not take this world as their home nor are they content with it as a place
of residence nor as a place of rest. Indeed, they only see it as a transition and they do not take it as an
abode. All of the messengers and revealed Books advised towards this aspect. Allaah has informed us in
His Book of the believing man from the house of Pharaoh who said to his people while he was lecturing
them:
“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily,
the Hereafter that is the home that will remain forever."
[Surah Ghaafir: 39]And the Prophet,sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar:“Be in this world as if you were a stranger or a passer-by.”
34 So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
And in another report it is stated:“Count yourself amongst the inhabitants of the graveyards.”
From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do
not become an inhabitant of it."And he also said: "Who is the one who will build a home upon the waves of the ocean? This is the worldly life, so do not take it as a home that will last forever."
Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing
for his homeland and the day when he will return to it. He makes provision of what is necessary for his
path back homeward. He does not compete for status with the people of the land he is passing through.
Nor does he grieve over the degradation he experiences while amongst them.
Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed. His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”
And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger. He does not become
upset when it degrades him, nor does he compete with others with regard to what it gives of honor. For
him is a condition and for the people are a condition.”
In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally
in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place
of residence. And he is always concerned with returning to the home from which he was cast out of.
34 This is as is said: “Love of one’s homeland is part of Faith.”
35 Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
36 Sunan Ibn Maajah (no. 4114). This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn Maajah (no. 895)
36This statement is based on a fabricated hadeeth:“Love of ones homeland is part of Eemaan (Faith).”
Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion. It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in And as it is said: Some of our scholars "How many homes in the world does the young man take charge of.Yet his longing will forever be for his first home."
37 have said:“So rush to the Gardens of Eden for indeed it is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don't you see? Shall we return to our homes and find peace? And it has been determined that when the stranger is far away and his home has disappeared, then he is lost. So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?"
TYPES OF BELIEVERS ACCORDING TO THEIR STRANGENESS
The believers in this category can be further divided into several categories. From among them is he
whose heart is attached to Paradise. And from among them is he whose heart is attached to His Creator.
And these are the ‘
Aarifoon
(those who have complete awareness of Allaah). Perhaps, the Commander of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category. Thus, the ‘Aarifoon have their bodies in this world while their hearts are with their Guardian (Allaah).And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said: "The signs of purity is that the heart of the servant be attached to Me. So if it is that way, then he will not forget under any condition. And if it is that way, I will bless him with preoccupation of (his time with) Me in order that he will not forget Me. So if he does not forget Me, I will change his heart. So when he talks, he will talk for My Sake and when he remains silent, he will remain silent for My Sake. He is the one whom I have given assistance from Myself.”The people of this condition are the strangers amongst the strangers and their strangeness is the greatest of strangeness.
TYPES OF STRANGENESS
Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and
the hidden.
The Apparent:
The strangeness of those who correct themselves and others in the presence of evildoers
The strangeness of the truthful in front of the people of hypocrisy and those who show off
The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners
The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life
who are those deprived of the fear and humility (of Allaah).
And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not
remain.
The Hidden:
The strangeness of one's desires – and it is the strangeness of the ‘
Aarifoon
amidst the entire creation,
even including the scholars, the worshippers and the ascetics. For verily, these (three) stop at where their
knowledge, worship and asceticism take them. But these individuals only stop when they reach He
whom they worship and their hearts do not swerve away from Him.
This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not
like the longing of the people. And their desire is for the Hereafter contrary to the desires of the people.
And their supplication is not like the supplication of the people."
And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and
said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one,
anything other than Him."
Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid is the stranger of this world and the 'Aarif is the stranger of the Hereafter."
He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world,
while the one who is aware of Allaah is a stranger amidst the people of the Hereafter. Thus, neither the
worshippers nor the ascetics will be able to recognize him.
Verily, only those who are similar to him and whose desires are similar to his desires will be able to
recognize him. Or perhaps all of these strange qualities or most or some of them will be gathered in the
‘
Aarif (one who is aware of Allaah). So let no one ask about his strangeness at that point. Thus the
"Aarifoon are the foremost to the people of this world and the Hereafter.Yahyaa Ibn Mu'aadh (rahimahullaah ) said: "The ‘Aabid (worshipper) is well-known (amongst the people), while the ‘Aarif (knowledgeable one) is hidden (unknown)." And perhaps the condition of the ‘Aarif is hidden from even himself, due to the concealment of his
condition and the bad thoughts he holds for himself.
Ibraaheem Ibn Adham (
rahimahullaah
) said: "I have not seen this matter except in a man who did not know
that about himself nor did the people know him."
In the hadeeth of Sa'ad,
radyAllaahu ‘anhu
, the Prophet,
sallAllaahu ‘alayhi wa sallam
, said:
"Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has
Taqwaa
), who is
prosperous and who is concealed."
38
And in the hadeeth of Mu'aadh Ibn Jabal,
radyAllaahu ‘anhu
, the Prophet,
sallAllaahu ‘alayhi wa sallam
, said:
"Verily, Allaah loves the righteous, those who possess
Taqwaa
, those who are concealed. When
they are absent, they are not missed. And when they are present, they are not recognized."
39 These individuals are the roads of guidance and the lampposts of knowledge.'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the
people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him).
These are the stars of guidance. Every darkening evil has been removed from them.”
So these individuals are the most specific (i.e. few) of strangers. And they are the ones who flee from
trials for the sake of their Religion. They are the ones who extract themselves from their families and
who will be resurrected with 'Eesaa Bin Maryam. And they are in the presence of the inhabitants of the
Hereafter, more honorable than flaming torches. So what is their condition amidst the inhabitants of this
world? Their condition is for the most part concealed from these two groups (inhabitants of this world
and the next).
[This is where we will end the translation of the treatise. As stated in the introduction, the Imam
goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and
which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are
completed.]
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