I'm currently reading a book comprising of two condensed biographies of my Hazrat's Shaikhs: Shah Wasi Allah Fatehpuri, who also happens to be his father-in-law, and Sheikh Muhammad Ahmad Partapgari. The book has been compiled by his son Moulana Mahbub Ahmed and is titled, Shaykhan: 'Aynan Tajriyan.
Each biography is supplemented with select utterances, commonly referred to as "malfuzat", of the personages introduced. This Hazrat notes is to imbibe practice because "the purpose of knowledge is practice."
As I was browsing through the book, I came across an interesting proposition from Shah Wasi Allah that has made me reconsider my own thought with regards to this issue. Shah Wasi Allah requires no introduction and I will hopefully post a brief overview of his bio later insha Allah. Suffice it to note here that he is one of the senior Khulafa' of Moulana Ashraf 'Ali Thanvi.
The compiler of Shah Wasi Allah's malfuzat deserves mention. He is Dr. 'Ali Malpa Bhatkali and is one of Shah Wasi Allah's khulafa. I had the pleasure of meeting him at his residence in Bhatkal, thanks to my fellow classmate and host at Bhatkal, soon-to-be Dr. Habib Mohtisham Nadwi. I'm not sure if Fazil Malpa (that's how he was referred to by those close to him) is still alive, he was quite frail and ill when I visited him in 06. I pray that Allah's mercy be with him in either state.
Here is a translation of the Malfuz:
'Amal is easier than 'Ilm
I gave a talk in Allahabad once in which I stated that knowledge ('ilm) is difficult and observance (amal) is easy.
People were taken aback, primarily because they have the exact opposite in their heads.
I explained that knowledge has various categories and sciences. Furthermore there is one science that is exoteric (zahir) and another esoteric (batin), and the grasp of each is difficult.
This is not the case with observance ('amal) because it concerns the Self (nafs, or soul). So long as it remains lethargic it seizes to practise but once the lethargy is fought off and is prepared/determined to undertake action, then observance becomes easy and no longer remains difficult.
It is for this reason devout worshippers are visible everywhere, yet it is difficult to find a talented scholar. Towns and districts are empty of erudite scholars even though the Qur'an and Hadith bear explicit and exclusive virtues for acquiring knowledge and the people of knowledge.
Take, for example, the Hadith, "the virtue/excellence of a scholar over the worshipper is that of my virtue/excellence over the lowest amongst you." (فضل العالم على العابد كفضلي على أدناكم) (Tirmidhi 2685) Subhan Allah, what an incredible virtue this is. Only the Prophet, and none other, could have made such a statement. Now who would have the audacity to disparage this position set by the Prophet himself?
It is worth mentioning, however, that this virtue is only for the true God-fearing scholar (alim-e-rabbani), not the ostentatious and name-sake scholar. This is because Jewish scholars who gave in to material temptations have been despised in the Qur'an on numerous occasions. The Quran says about such a people: "Will you command others to piety and forget yourselves..." (2:44)
The author of ruh al-bayan (Alusi) submits the following exegesis under the cited verse, each scholar should reflect deeply upon it and judge himself individually:
People were taken aback, primarily because they have the exact opposite in their heads.
I explained that knowledge has various categories and sciences. Furthermore there is one science that is exoteric (zahir) and another esoteric (batin), and the grasp of each is difficult.
This is not the case with observance ('amal) because it concerns the Self (nafs, or soul). So long as it remains lethargic it seizes to practise but once the lethargy is fought off and is prepared/determined to undertake action, then observance becomes easy and no longer remains difficult.
It is for this reason devout worshippers are visible everywhere, yet it is difficult to find a talented scholar. Towns and districts are empty of erudite scholars even though the Qur'an and Hadith bear explicit and exclusive virtues for acquiring knowledge and the people of knowledge.
Take, for example, the Hadith, "the virtue/excellence of a scholar over the worshipper is that of my virtue/excellence over the lowest amongst you." (فضل العالم على العابد كفضلي على أدناكم) (Tirmidhi 2685) Subhan Allah, what an incredible virtue this is. Only the Prophet, and none other, could have made such a statement. Now who would have the audacity to disparage this position set by the Prophet himself?
It is worth mentioning, however, that this virtue is only for the true God-fearing scholar (alim-e-rabbani), not the ostentatious and name-sake scholar. This is because Jewish scholars who gave in to material temptations have been despised in the Qur'an on numerous occasions. The Quran says about such a people: "Will you command others to piety and forget yourselves..." (2:44)
The author of ruh al-bayan (Alusi) submits the following exegesis under the cited verse, each scholar should reflect deeply upon it and judge himself individually:
ثم إن هذا التوبيخ والتقريع وإن كان خطابا لبني إسرائيل، إلا أنه عام من حيث المعنى لكل واعظ يأمر ولا يأتمر ويزجر ولا ينجزر، ينادي الناس البدار البدار ويرضى لنفسه التخلف والبوار، ويدعو الخلق إلى الحق وينفر عنه، ويطالب العوام بالحقائق ولا يشم ريحها منه، وهذا هو الذي يُبدأ بعذابه قبل عبدة الأوثان ويعظم ما يلقى لوفور تقصيره يوم لا حاكم إلا الملك الديان
"Although the reproach [of verse 2:44] is addressing the Jews, it is nonetheless general in its meaning. It encompasses the speaker who commands but does not follow suit himself; who disciplines others but not himself; who calls upon people to follow quickly and impatiently and yet is contented with himself lagging behind and leading to destruction; who invites the creation of Allah to the truth and excuses himself from it; who demands truths from the public, yet not even its scent is found with him. The torment of such a person will begin even before the Idolaters, the severity of which is increased due to his paramount neglect, on the day when there will be no Judge except the Just Rewarding Ruler."
وعن محمد بن واسع قال: بلغني أن أناسا من أهل الجنة اطلعوا على ناس من أهل النار، فقالوا لهم: قد كنتم تأمروننا بأشياء عملناها فدخلنا الجنة، قالوا: كنا نأمرهم بها ونخالف إلى غيرها
"It is reported from Muhammad ibn Wasi' that he said: it has reached me that the dwellers of Paradise will encounter people in Hell and say to them: you used to command us of things we observed and entered Paradise as a consequence. They will say: we used to command people with these things but would contradict them ourselves."
This penalisation is worth thinking about. The unobserving scholar will receive torment even before the Idolaters. Can there be greater admonishment for scholars beyond this? And is this not enough to call upon scholars to fill their hearts with fear? If this is not, then what will?
Therefore and, in conclusion, the scholar is more worthy of observing fear and austerity than others. Furthermore, and by extension, it necessitates that he acquires thorough knowledge of right and wrong (ma'ruf wa munkar), so that he can observe the right and abstain from wrong himself as well as guide others accordingly. This will bring [much-needed] reformation (islah). And Allah is the Custodian of Assistance.
