Ibn al-Jawzi's Comparison Between the Scholars of the World and the Hereafter

Below is an important exposition the prolific Ibn al-Jawzi has captured in his “sayd al-khatir” (lit. captivating thoughts). I had read it some time ago and felt that it was worth sharing. I am not perfect by any means and I do not claim pietistic superiority in noting this. Rather, in the words of al-Shafi’i:

أحب الصالحين ولست منهم

لعلي أن أنال بهم شفاعة

I love the pious and I'm not one of them

I hope to obtain intercession through them.

I pray that Allah make me amongst them.

This post is not directed at anyone in particular, except for myself and perhaps to whoever else identifies his or herself under the broad rubric of al-‘ulama.

A gentle reminder to folks who find themselves part of a long journey and who realise they are sailors of a ship in dangerous waters that needs saving to the shore (these are similes used by the author below). It is they who will most benefit from this, which brings to mind an Urdu couplet:

"Tufan Hey Darya Mein, Awr Na-Khuda Sowtey Hey!?

Kashti Key Muhafiz Hi Kashti Ko Dabotey Hey"

There is a storm in the ocean, and the captain is fast asleep!?

It is always those in charge of protecting the ship who are the cause of its wreckage.

----------------------------------

Chapter: A Comparison Between The Scholars of This World and Those of The Hereafter

I pondered upon the jealousy between scholars and found its source is the love of this world. The scholars of the Hereafter are full of love and do not habour jealousy. As the Lord says, “... and they have no grudge in their heart for what others are given ...” [59:9]

He also says, “And those who came after them invoking, ‘Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any rancour against those who believe...'” [59:10]

The Companion Abu al-Darda’ used to pray for a group of brothers every night. Imam Ahmed said to Imam al-Shafi’i’s son, “your father is amongst the six I pray for each night before dawn.”

The deciding factor between the two camps is that the scholars of the world have their eyes fixed on power and are obsessed in accumulating wealth and praise. The scholars of the Hereafter abstain from preferring this. They fear it [i.e. power, wealth and praise] and pity those that are burdened with it.

Al-Nakh’i would not sit by a pillar (sign of a scholar, point of reference for people). ‘Alqamah said, “I dislike that my heel should be treaded upon (i.e. I do not like that people visit me). Others would stand and leave if more than four people came to sit with them. They would ask to be excused when sought for legal verdicts and preferred inconspicuity instead.

The example of these people is that of a sailor caught in the storm, he is preoccupied until he can ensure safety. And as the days follow the nights in that long journey, they pray for one another and they get help from one another because they form part of the same crew to paradise.

فصل

المقارنة بين علماء الدنيا وعلماء الآخرة

تأملت التحاسد بين العلماء، فرأيت منشأه من حب الدنيا، فإن علماء الآخرة يتوادون ولا يتحاسدون كما قال عز وجل: ((ولا يجدون في صدورهم حاجة مما أوتوا)) وقال تعالى: ((والذين جاءوا من بعدهم يقولون: ربنا اغفرلنا ولإخواننا الذين سبقونا بالإيمان، ولا تجعل في قلوبنا غلا للذين آمنوا)).

وقد كان أبو الدرداء يدعو كل ليلة لجماعة من إخوانه، وقال الإمام أحمد بن حنبل لولد الشافعي: (أبوك من الستة الذين أدعو لهم كل ليلة وقت السحر).

والأمر الفارق بين الفئتين: أن علماء الدنيا ينظرون إلى الرياسة فيها، ويحبون كثرة الجمع والثناء. وعلماء الآخرة بمعزل من إيثار ذلك، وقد كانوا يتخوفونه ويرحمون من بُلي به.

وكان النخعي لا يستند إلى سارية. وقال علقمة: (أكره أن يوطأ عقبي). وكان بعضهم إذا جلس إليه أكثر من أربعة قام عنهم، وكانوا يتدافعون الفتوى ويحبون الخمول، مثل القوم كمثل راكب البحر، وقد خِب، فعنده شغل إلى أن يوقن بالنجاة.

وإنما كان بعضهم يدعوا لبعض، ويستفيد منه لأنهم ركب تصاحبوا فتوادوا، فالأيام والليالي مراحلهم إلى سفر الجنة.

Ibn 'Arabi on the People of Hadith (Ahl al-Hadith)

Ash-Shaykh al-Akbar, Ibn ʿArabī, writes in chapter 313 of his Futūḥāt:

“The inheritors have a share spreading the message. This is why Muʿādh [ibn Jabal] and others were known as ‘the Messenger’s messenger’ – may Allah’s peace and blessings be upon him. No one has acquired this distinction, in addition to the privilege of being raised with the Messengers, save the Ḥadīth scholars who transmit Ḥadīth back to the Messenger of Allah, peace and blessing be upon him, one generation to another through uninterrupted chains. They have a share in the Prophethood (i.e. in the duty of imparting the message). They are transmitters of revelation, and inheritors of the Prophets in conveying the message. And the jurists, if they do not obtain a share in Ḥadīth transmission then they are not of this status. They will not be resurrected with the Prophets, rather they will be raised with the masses. The title of ‘the knowledgeable’ (al-ʿulamā’) only applies to the people of Ḥadīth in all actuality.”

“And the same goes for the people of austerity (zuhd), devotion (ʿibādah) and the Hereafter. From them, those that are not amongst the people of Ḥadīth are no different to the jurists. They have no distinction in the ranks of inheritors, nor will they be resurrected with the Messengers. Rather, they too will be raised with the masses.”

وقال الشيخ محي الدين بن عربي في فتوحاته في الباب (313):

((وللورثة حظ من الرسالة، ولهذا قيل في معاذ وغيره: رسول رسول الله صلى الله عليه وسلم، وما فاز بهذه المرتبة ويُحشر يوم القيامة مع الرسل إلا المحدثون الذين يروون الأحاديث بالأسانيد المتصلة بالرسول صلى الله عليه وسلم في كل أمة، فلهم حظ في الرسالة، وهم نقلة الوحي، وهم ورثة الأنبياء في التبليغ، والفقهاء إذا لم يكن لهم نصيب في رواية الحديث فليست لهم هذه الدرجة ولا يحشرون مع الرسل بل يحشرون في عامة الناس ولا ينطلق اسم العلماء إلا على أهل الحديث على الحقيقة))

((وكذلك الزهاد والعباد وأهل الآخرة ومن لم يكن من أهل الحديث منهم كان حكمه حكم الفقهاء لا يتميزون في الورثة ولا يحشرون مع الرسل بل يحشرون مع عموم الناس))